________________
514
515
517
terms of ethical context at the time of its bondage, wherein 'slista-gaḍha bandhas are brought in to explain sopakrama-nirupakrama of the next ayus. We can see from this short review that the concept of ayur bandha was rationally formulated in conformity with empirical observations. The Prajnapana seems to be roughly acquainted with the mechanism of ayur bandha, but the theorization of its causes as such must have been made in the later period.
193
V.3.183 tells that ayuş karma, which has led a being to take the present birth in the respective yoni, i.e., respective gati, was bound in the previous life. XVI.5.627 reads that the next ayuş karma bound by any being remains intact during his present life, which is experienced at the moment when he takes birth in the new place. We place these texts in the late third-fourth canonical stages. VI.6.282 also says that the next ayuş karma of H.A.M.G is bound in the present life, which is experienced when they are being born and after they are born in the next birth places. It brings maha-alpa vedana of beings into discussion in the context of when they are being born and after they are born, and which kinds of vedana H.A.M.G acquire. Here it is said again that H experience duḥkha alone but occasionally sata also, and G experience sata alone but occasionally asata also. The succeeding sutra 283 reads that all beings bind ayuş karma unconsciously (anabhoga-nirvartita). A series of these passages must belong to the fifth canonical stage.
According to II.10.684, A and M are of both sopak-ama ayus and nirupakrama ayus, but H and G are of nirupakrama ayus. The following sutra 685 (cf. C1c-6) explains that the rebirth of H.A.M.G takes place due to death caused by atma upakrama, para upakrama or nirupakrama, but A and M due to all three causes. We place these sutras in the fourth-fifth canonical stages. XIV.1.501 argues that paramparopapannakas in all classes of beings alone bind ayus karma but not anantaropapannakas nor anantaraparamparopapannakas (those in the transit path/s). Likewise paramparanirgatas in all classes of beings bind ayus karma but not anantaranirgatas nor anantaraparamparanirgatas. This text involving transit path belongs to the final canonical stage.
516
It is informed in V.6.203 that short life span is bound by committing pranatipata and mrgavada as well as donating impure food to the right recipients, while long life span is bound by doing the opposite, and that unhappy long life span is bound by committing pranatipata and mrsavada as well as by insulting, abusing, talking ill of, despising right recipients and offering unwholesome food to them, while happy long life span is bound by doing the opposite. This text was composed when the principal rules of lay conduct were on the process of being established, i.e., the later third-fourth canonical stages.
VI.4.239 (cf. C-1c-6, D-2a) asserts that the ayus of living beings in general and that of Vaimanikas are determined by pratyakhyana, apratyakhyana and
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