The Doctrine of the Jainas, Described after the Old Sources c11.13

c11.13

§168. The different passions¹ have been dealt with before in § 21 and 87. They are recorded in Thāṇ. 193a; Samav. 9a where their motives (uppatti) are said to be space, object, body and some piece of the outfit. Their effects are demonstrated in detail by Dasav. 8, 37-39. They depend on impressions made by all colours, different kinds of taste or smell, and the four sensations warm, cold, soft and rough (the latter acc. to Vy.), and this they have in common with the central offences and all other sins (Viy. 571). However, we are not told why the 8 sensations possible (§ 57) are confined to these 4. In a somewhat far-fetched way they are compared with a whirl (āvatta, Thāṇ. 288a) which according to the passions listed in the traditional sequence is either violent (khara), high, concealed, or fleshy (āmisa).² In any case they result in an existence in hell (also Thāṇ. 284b). With anger their violence resembles the line drawn with stone, earth, sand or water (Thāṇ. 234b), with pride a pole of stone, bone, wood or a Dalbergia tendril, with fraud a curved handle³ made of bamboo, horn, gomuttiya or a chip, with greed the scarlet spot (kimi-rāga)⁴ wet and the dry dirt, and the spot caused by curcuma (Thāṇ. 218b). The similes try to come near to the character of what is being compared: strength, height, crookedness and spreading are pictures suggesting themselves with anger, pride, fraud, and greed just as does the vision of "white" with glory and laughter. The latter two represent a delusion of a friendly, the former of a hostile nature: a distinction is made between a pejjavattiya and a *dosa-v. mucchā* (Thāṇ. 98a) thus causing *pejja* and *dosa* to be placed over the *kasāya*. All details offered with regard to the passions (except *greed*) derive from the sphere of the monk, *Anger* arises with the experienced or anticipated confiscation of pleasant things or with the act of supplying someone with unpleasant ones, and it is aroused by one's self-satisfaction wounded by the teachers (Thāṇ. 472b). *Presumption* (*maya*, acc. to Viy. 571a a synonym for *māṇa* “pride”) is entertained (*aham anti ti thambhejjā*) towards one's ancestry and family, physical strength and handsomeness, erudition and asceticism, gifts, and prestige, visits by gods and goddesses, and finally, towards one's standing above the average of the masses by one's knowledge and faith (Thāṇ. 424a; Samav. 13b; Thāṇ. 473a).¹ *Fraud* means all that contradicts truth. Since the concrete prescriptions offered by Mahāvīra's teaching serve the truth their violation comes up to *māyā*, the offender is *māī*, and the single case *māi-ṭṭhāṇa* (Āyār. II 1, 5, 1 and at frequent other places). Thus we come to understand the connexion between the consumption of forbidden food and the incapability of transforming oneself or of perceiving the proper thing in magic television. Only an *amāī* is capable of either (Viy. 189a—already § 62—191b; 627b; 747a—here a god). That sinfulness goes hand in hand with *heresy* is shown by the combination of *māī* with *micchā-diṭṭhi* (Viy. 636b; 746b). According to the points of view of either approving of what is wrong or failing to recognize what is right the *micchatta* can be divided tenfold (*adhamme dhamma-saddā, dhamme adhamma-s.*, etc. Thāṇ. 487a), less distinctly (Thāṇ. 153a) into *akiriyā* (probably *duṣkriyā*), *avinaya* and *annāṇa*, each of which being divided still further. Apart from the large sequence of the 18 sins (§ 167) *māyā* and *niyāṇa*, the desire for reward (§ 180), along with the *micchatta* belong to the smaller sequence of the 3 “pricks” or “thorns” (*salla*, Thāṇ. 147b; Samav. 8a) sticking in the heart.