The Doctrine of the Jainas, Described after the Old Sources c11.82.2

c11.82.2

Along with *māyā* and *micchatta* the *niyāṇa* adds up to the sequence of the three "stings" or "thorns" (*salla*, § 168).³ It is treated comprehensively in an explanation delivered by Mahāvīra, the Āyāiṭṭhāna, the 10th Dasā, and its external notes are lamentations, mourning, weeping, and wailing.⁴ The malignant (*rodda*) meditation is out for damage, lies, robbery and the appropriation of material goods (*sārakkhaṇa*) and is perceptible by the strength (*ussanna-or osanna-*), the repetition, the variety, and the perpetuity of moral imperfections (*dosa*).⁵ The pious (*dhamma*) meditation has four kinds or ranges (*paḍoyāra*) since it serves for penetrating (*vijaya*)⁶ into the Jain commandment (āṇā), for the aberrations (avāya),¹ and for the outcome of actions (vivāga) and the consequent different shape (saṃṭhāṇa) of the beings.² It is characterised by taking delight (rui) in āṇā, nisagga, uvaesa, and sutta. nisagga is said to be the "natural condition" (svabhāvo'nupadesaḥ) of some who are not in need of instruction, i.e. the patteya-buddha (§ 14). Instead of the latter two Ṭhāṇ. 188a has sutta and ogāḍha. ogāḍha is said to be the "neighbour" (sādhu-pratyāsannibhūta) whom to see being instructed equally causes delight (rui). The starting-point (ālambaṇa) of the dhamma jhāṇa is the method of the instruction (§ 150); its mood (anuppeha) is determined by the reflections mentioned in § 175. In the same way and in the same place the pure (sukka) mediatation is being dealt with.