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4. Uttarajjhayaņāņi, 32.107-108:
"evam sasamkappa vikappaņāso, samjāyai samayamuvatthiyassa. atthe asamkappayato tavo se, pahiyae kāmapunesu taṇhā.. saviyarăgo kayasavvakicco, khavei nānāvaraṇam khaneņeņam. taheva jam damsaņam āvarei,
jam cantarāyam pakarei Kammam.." 5. Ācārānga Cūrņi, p. 120 : imdiehim âyovayāram kāum bhannai -
ātagutte. Ācāranga Vrtti, patra 150 : visayammi pamcagammīvi, duvihammi tiyam tiyam.
bhāvao sutthu jānittā, se na lippai dosuvi.. 7. Uttarajjhayaņāņi, 29/46 :'vīyarāgayāe ņam bhamte! jīve kim jaņayai?
viyarāe ņam nehāņubamdhaņāņi taṇhāņubambamdhaņāņi ya vocchimdai manunnesu saddapharisararūvagamdhesu ceva virajai.' 'nivveenam bhamte! jīve kim jaņayai? 'nivveenam divvamānusatericchiesu kāmabhogesu nivveyam
havvamāgacchai, savvavisaesu virajjai. 9. Cf. Bhagavadgitā, 2/24:
acchedyo' yamadāhyo' yamakledyo' sosya eva ca.
nityaḥ sarvagataḥ sthāņuracalo' yam sanātanaḥ... 10. See āyāro, 6.24 11. These aphorisms (59, 60) can be explained from both points of view,
viz. philosophical point of view and view-point of sadhanā. The philosophical interpretation is as follows: Some philosophers do not believe in the law of causality with respect to the past and future of a soul. Some other philosophers, on the other hand, contend that what the past of soul was will be its future also. The Tathāgatas do not recognise the past and the future of a thing. A great seer scrutnizes all these schools of thought. Doing so, he observes the higher conduct prescribed as dhuta (to be described in the chapter VI). Thereby attenuating the karma-body, he ultimate gets rid of it. From the point of view of sadhanā, these aphorisms can be interpreted thus:
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