The Doctrine of the Jainas, Described after the Old Sources c11.6

c11.6

§167. The heterogeneousness of human beings² results from their Karman. Karman penetrates into the soul through the activity of body, soul and inward sense, the joga (Thāṇ. 106b; T. 6, 1), and this process stands for what is understood by "influence" (aṇhaya, more frequently āsava, § 84). For the determination starting which certain spiritual or physical process produces a certain kind of Karman in the soul comp. T. 6, 11ff. Here partly also the conception that the effect equals the cause in kind: contempt for knowledge causes the Karman obscuring knowledge, killing results in the "unpleasant", respectable conduct in the "pleasant" Karman, wheras Viy. 304b teaches that the *asāyā-veyaṇijjā kamma* spring from actions causing pain, grief, depression, etc., while, on the other hand, the *sāyā-v. k.* follow from abstaining from them. Previous to this Viy. loc. cit. quotes the *kakkasa-v. k.*, an expression missing in the traditional sequence. They are caused (by virtue of sensual perception, Viy. 571a) by the different passions (*kasāya*) of anger, pride, fraud, and greed,¹ by love (*pejja*) and hate (*dosa*), by quarrel, calumny, tale-bearing, and slander, by discomfort and comfort (*arai-rai*), by cheating and lying (*māya-mosa*), and, finally by heresy (*micchatta*).² They all are preceded by the five main vices, i.e. damage done to living beings, untruthfulness, appropriation, dissipation, and possession.³ These 18 will be discussed in a different context (§ 170). There is no common name for them, but in Mahānisīha they are called the 18 *parihāra-ṭṭhāṇa*.⁴