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185
about in the category of karmic udaya (i.e., vedana) had to exist correspondingly at the time of bandha. And when bandha established itself in four divisions according to the well-known four standpoints, these two divisions came to be disregarded and no longer talked about in the context of vedana, for it would be a tautology. The concept expressed in this text is then the ancestor of anubhava-pradesa bandhas, which can be placed in the early fifth canonical stage.
485
X V1.3.620 reads that differences exist in papa karma bound (kade) in the past, present and future, which can be illustrated by the different motions of an arrow shot in the air at the beginning, middle and end. Papa karma in this context must mean karma matter but not kriya. According to Abhayadeva, this text attempts to show that karmic intensity undergoes transformations in the course of time as shown in the illustration. Then this problem must have arisen at the time when the concept of anubhava bandha arose, which happened in the final canonical stage. Sthiti bandha (karma sthiti) of eight mula prakrtis is taken up in VI.3.235 by way of minimum and maximum time duration. This is explained in relation to abadha kala (i.e., period prior to nişeka) of these type karmas and the period of karma nişeka (i.e., drip by drip process of karmic rise)which is calculated by way of karma sthiti munus abadha kala. This passage which involves later karma technicalities, should be placed in the final canonical period.
486
Finally VI.8.249 expounds ayur bandha in six divisions, i.e., jati-nama-nidhatta, gati-n.n., sthiti-n.n., avagahana-n.n., prade'sa-n.n., and anubhava-n.n., which also make appearance in the Prajnapana VI.326-27. Nidhatta means, according to Abhayadeva, nişeka-prapta. Ayur bandha in these sixfold divisions are easily reducible to the bandha quadruplet, the former of which thus stands a precursor of the latter. This text must belong to the early fifth canonical stage. The Prajnapana V.326-27 must therefore have been added in later times.
487
(4) Causes of karma bandha Umasvati enumerates mithyadar's ana, avirati, pramada, kasaya and yoga as the causes of bandha, which are known as the causes of asrava to the Sthana V.2.517 and Samavaya 16. The causes of asrava and those of bandha are needless to say identical. We have just noted that yoga in three divisions is considered as the cause of karmic bondage in V1.3.233. As aforementioned, I. 3.151 offers pramada-pratyaya and yoga-nimitta as the causes of ascetics' kriya (cf. D-la). 1.3.34 asserts that kanksamohaniya karma is bound due to pramada-pratyaya and yoga-nimitta, which further pursues its origin in the way that pramada is derived from yoga, yoga from virya, virya from sarira, and sarira from jiva. This text probably falls in the early fifth Canonical stage.
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