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160
whịch all doşas are to be wiped out. At this point Kalasyaveșikaputra is converted to MV's school which teaches five vows along with pratikramana. Abhayadeva explains all these old technical terms in the sense of guna belong to atma, therefore from the standpoint of dravya these gunas are nothing but atma itself (cf. X1.10.466 in C-1b). This text belongs to the fifth canonical stage.
409
Incidentally, X IV.7.523 reads that an ascetic, who breaks fast out of hunger and out of sense and dies a natural death, can eat food without attachment and greediness in his next life. This text was perhaps composed with the motive of encouraging monks failing in samlekhana, which must have happened frequently. Fast-to-death, accepted by the Jainas, occurs from the genesis of their literature. And ascetics who intend to die such a death go through gradual preparation for it by way of their regular practice of penance, and thus they are not likely to fail in achieving the honour of religious death. Around the time of the Upasakadasa, samlekhana came to be also permitted to laymen in the stage of final pratima. Around this age, the method of Jaina tapas also developed to an extreme point as evinced in the Antakrt, for instance. The method of practising the art of religious death was thus fully developed during the fourth-fifth canonical stages. In view of all this, our text seems to be alluding to a layman in the highest pratima who is regarded as a monk, and who is liable to fail in a death fast due to his shortage of training in penance. Then, we can assign this text in the fourth-fifth canonical stages.
(2) Alms food
410
Regarding alms food, VI.6.332 (a non-dialogue text) instructs a monk that when food enough for two to ten persons is donated to himself and to his elders, but if he is not able to find his elders around, he should dispose of the food in a solitary and clean spot. Excess alms of bowls, wiping clothes, brooms, robes, blankets, sticks and litters are to be handled similarly. This text was probably composed at the age when the practice of lonely wandering was still kept alive. The Acara 1.1.10 ordains that a monk may give excess food to others upon obtaining a permission from his teacher. We can place this text in the second canonical stage.
411 We have already touched upon the list of forbidden food including adhākarma
in V.6.209. The meanings of the following technical terms relevant to eşana dosas are expounded in VI.1.267-69: (267) angala, dhuma and samyojana; (268) kşetratikranta, kalatikranta, margatikranta and pramanatikranta; (269) sastratita, 'sastra-parinamita, esita, vyeşita and samudayika. Three terms in sutra 267 form a part of paribhogaişanā dosas, which are said to appear in the canonical commentaries. Also in explaining sutra 269, technical terms such as nava-koti visuddha, tenfold eşaņā doșas, udgama doșas and utpadana dosas are
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