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194
pratyakhyana-apratyakhyāna, while the ayus of the rest of beings is determined by apratyakhyana. 1.8.63-64 (cf. C-1c-6) read that totally stupid M will repeat samsara as H.A.M.G, totally wise M may bind deva ayus in kalpopapanna or may never bind ayus by attaining salvation, and half wise M will bind deva ayus due to partial subsidence (desa-uparama) and partial renunciation (desa-pratyakhyana). We place these texts in the fifth canonical period.
518
In 1.9.75 some heretics insist that the present and future ayus karma can be bound simultaneously, which is opposed by MV saying they cannot be bound at the same time. This text may fall in the third-fourth canonical stages. The same account is repeated in V.3.182, which describes the mode of ayur bandha in the way that thousands of ayus karma matter are tightly linked up each other like the meshes of a net one after the other. This text may belong to the fourth-fifth canonical stages. Avici marana or wave like disappearance of ayus karma expressed in X 1.7.495 (cf. D-2a-3) also concretely explains how the karma specialists conceived the mechanism of the bondage and disapperance of ayus karma. This text refers to avadhi marana and atyantika marana, which are distinguished on the basis of a criterion as to whether the same division of ayus karma can be bound again by the same agent or not. These types of marana are expounded in terms of dravya-kşetra-kala-bhava-bhava. This text belongs to the final canonical stage. We have already touched upon the six divisions of ayur bandha expressed in VI.8.249 in E-3a-3.
519
(6) Iryapathika-samparāyika karmas The canonical authors formulated iryāpathika karma and samparāyika karma corresponding to these types of bandha. These types of karma continued to be discussed even in the post-canonical stage." V1.8.340-41 argue that iryapathika karma is bound by M who are free from sex inclinations (avedaka) at present, but samparayika karma is bound by H.A.M.G. The aphorist here tries to show the possible combinations of vedas that the avedaka may have had in the past, and attempts to demonstrate the possible combinations in binding these types of karma in the three tenses of time. Then, iryapathika bandha is said to be sadi-santa, which is bound by way of 'sarvena sarvam'. The plethora in computing the alternative combinations in this way does not mean much in the total context. We place these passages in the final canonical stage.
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