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159
fulfilling his aim. The unavoidable circumstances illustrated here are: (1) his elder monk happens to have become unable to speak by the time of his arrival, or he himself happens to be in such a condition, and (2) his elder monk happens to be dead before his arrival, or he himself happens to be so. This passage was probably composed in the second canonical stage when solitary wandering was still practised.
406
The rest of the passages pertain to the problem of loyalty involving death bed performance of alocana and pratikramana. X.2.399 which is a non-dialogue text, reads that a monk is disloyal if he dies without confessing and repenting his sins in spite of previously having planned to do this at his death bed, or if he dies likewise thinking, “If even a layman can be born in heaven, why should a monk not be able to be born as an Anapannika deva even without doing this?" The Anapannikas make their appearance in a different list of Vyantara class in the Prajnapana 1.116, which side by side offers a popularly known list of this class including the Pisacas. The former list of this class obviously disappeared in later times. The Anapannikas must have been the popular Vyantara devas in the fourth stage, for the Prajnapana 11.119 takes them up for further description. We can place this text in the fourth canonical stage.
A monk is said to be disloyal in V.6.209 if he dies without performing alocana and pratikramana of the fact that he cherished, proclaimed and taught that adhakarma is sin-free or he himself enjoyed such food or shared such food with others. The same rule is applicable to the cases of nine other types of forbidden food, i.e., krita-krta, sthapita, racita, kantara-bhakta, durbhikṣabhakta, bardalika-bhakta, glana-bhakta, sayyatara-pinda and raja-pinda. This list is reported to make a partial appearance in the Jamali story in our Bhagavati, Jnatadharma and Aupapatika." V.6.209 is a non-dialogue text, which must have been drawn from another work. 11.4.159 (cf. supernatural power in D-2b-3) says that heretical monks are disloyal because they die without confessing and repenting the fact that they have practised magic. Likewise, XX.9.682-83 (cf. supernatural power in D-2b-3) read that a monk is disloyal if he dies without confessing and reporting the fact that he has made use of vidyacarana and janghacaraṇa. Let us place all these texts in the fifth canonical stage.
408
We would like to dispose of 1.9.76 at the same time in this connection. The Pārsvan monk Kalasyaveșikaputra addresses the elder monks in MV's camp, "You do not know the practice of nor the meanings of samayika, pratyakhyana, samyama, samwara, viveka and vyutsarga", against which the latter protest that they are well acquainted with these, and explain that they are identical with 'atma'. The former in turn ask the latter, "In that case, why do you censure (garha) foúr kaşayas upon abandoning them (cf. samayika formula)?" The elders reply this is because garhā means samyama by
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