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497
498
500
18 in similar terms as the fivefold aticaras of samyagdṛṣṭi. We place both texts in the fifth canonical stage, the latter of which is clearly stamped with the advanced concepts of the late period.
189
Then by appealing to the authority of a jina whose teachings are true beyond doubt (cf. I.3.30 in D-2a-1), I.3.36 asserts that all the beings including A' experience kankṣamohaniya karma. This text indirectly refers to 1.3.35 (cf. E-2; fourth-fifth stages) by way of java purisakkaraparikkamei va. This passage again falls in the final canonical stage. We have already touched upon I.3.2728 (cf. E-2) which explains the mode of bandha up to nirjara of kankşa mohaniya karma by way of 'sarvena sarvam', and I.3.34 (cf. E-3a-4) which inquires into the causes of kankṣamohaniya karma bandha in due order of pramada yoga<virya<sarira<jiva. The discussions made in all these texts are not peculiar to kankṣamohaniya alone but pertain to karma prakrtis in general. These texts must have been composed when kankṣamohaniya karma was still new in the early fifth canonical stage, then it soon came to be replaced by darsanamohaniya karma.
I.9.74 (cf. D-3; third-fourth stages) reads that a monk who is kankṣapradveşa ksina will soon attain liberation. Kankṣa-pradvesa here means raga-duesa that belongs to the domain of caritramoha, but not to that of dar'sanamoha, which thereby has nothing to do with kankṣamohaniya karma.
499 The Da'sa'srutaskandha IX (Mohaniya sthana) which must have been composed in the third canonical stage collects a number of causes resulting in mohaniya sthana, which are largely due to avirati. Mohaniya thus roughly connotes caritramohaniya, however some causes offered here are applicable to dar'sanamohaniya also.
V.6.211 informs us that he who tells a lie by making a false statement or a false attribution binds the same sort of karma as such, the fruit of which he experiences wherever he is born. This pertains to the later so-called caritramohaniya karma. This text distinguishes pratisarvedana (awareness of the rise of a new sensation occurring prior to the phenomenon of vedana) from vedana. The distinction of a phenomenon as such usually occurs at the beginning stage of karma theory, i.e., the third canonical stage. I .4.39 reads that due to the rise of mohaniya karma, a being attempts to increase (his immoral strength) with bala virya and decrease it with bala virya or with balapandita virya, and due to the subsidence of this karma, he attempts to increase (his moral strength) with pandita viraya and decrease it with bala-pandita virya. It goes on to explain that such an attempt is performed by the soul, and it happens in this way because he liked doing so previously (and thus bound it), but he does not like doing so at present. We place this text in the third-fourth stages.
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