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The Aguttara Nokaya describes three kinds of 'yoga (managa, vacana and kaya) wbich cause the inflow of the karmic matter into the soul due to ignorance ( dvijja ). It is said there that at Kapilavatthu, Vapp.84, a fulloner of Nigantha Nataputra went to visit Moggalayana. Moggalāyana asked Vappa "There is some one here, Vappa, restrained in body, speech and thought owing to the waning of ignorance and the arising of knowledge (kūyena, som uto, vācāya samvuto, mamasi samuto avijja riyaga wjjuppada). He then asked Vappa whether he perceives any cause owing to which the asavas causing pain would flow upon the man at some future time. (passassno tvar, vappa, tam thanan yato nidanan purisan dukkavedamiya Agava assaveyyurij abhisar parayan 'li ). Vappa then replied "Sir, I do see such reason. There may be in this case a certain evil deed whose fruit has not yet ripened, owing to the Asavas causing pain might flow in upon that man at some future time (passamahan bhante, tan thonam idhassu bhante pubbepapakammar Latam avipakkavipakani tatonidanam purisan dukkhavedaniya @sava assareyjum abhisamparāyam ). At this juncture, the Buddha came there and having a conversation he asked Vappa "As to these ā savis which come about as a result of bodily activities, in the case of one who sustains from bodily activities that causes vexation and distress, it follows that those a savas causing paia do not exist in him. He does not do fresh deeds, as to his former deed; he wears at out of constant contact with it, by a wearing out that is plain to see, not just for a time, one that asks for inspection that leads onward a wearing out that can be understood by the intelligent each for himself. The same is repeated in the context of vacisamarambhha paccaava and manosamarambha paccaya. The Buddha repeated tbrice this question. Upali answered it in the words that cannot be'. Further, the Buddha explained his views. He said : "Vappa, by the monk, whose heart is perfectly released, six constant abiding-states satatavihara ) are attained. He, seeing an object with the eye, is neither elated nor depressed, but rests indifferent, mindful
