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[ 235 j.
· The Akušalagurukarına ( 217771117 ) is found only in the world of desire. This is of five kinds viz. murder of father, mother, arhat, bleeding of Buddha and Samghabheda.
Deeprooted false vision ( fq2zrei. ) also is recounted as Gurukarma. But it may be remedied before the dying moment. The Gurukarma ( TERH) fructifies before any other karma i.e. there is no interval between the time ( 4 ) of the performance of the karma and the time of the time of its maturity ( vipākakāla ) (fantchesten). Hence this karma is known Anantaryakarma. ( 346 rec)
(B) Next to Gurukarma is maraṇāsanna karma ( HTUTAFA ). This karma represents the last dying thought ( marana citta ) of the dying person. This is called Asanna karma. This determines the moment and nature of the next life. In case of any Gurukarma ( Toshif) of the dying man in this life that Gurukarma becomes the Jananakarma of next life. In absence of this, the Āsannakarma determines the janakakarma. The asannakarma being weak has no productive power. If any akušala nimitta or sign appear; before the dying person, the well-wishers remind him of his kušalakarma. This removes the akuśalanimitta ( 4931alatt). This is called upaghātaka karma. This is the manner of guiding the āsannakarma of the dying person.
The art of dying requires that no akušalanimitta may be állowed to appear before a dying man. It requires revival of Kušalasmrti. It is difficult for a person who has passed his life in evil thoughts.
In the absence of gurukarma or āsannakarma, ácarita or abhyastakarma presents itself to the maraṇabhitti i. e. dying consciousness. Hence the practice of Kušalakarma has to be repeated so that it may become natural."
In' the same way akušalakarma if once done should never be done again or even thought of in the mind, for if a point is repeated in thought, it becomes ācaritakarma. 1. Abhidharmartha sangraha, V
