The Doctrine of the Jainas, Described after the Old Sources c6.40.4

c6.40.4

138a) by Pāsa teachers that self-discipline (*samjama*) leads to the suppression of the "influence" (*aṇaṇhaya*, § 168) and asceticism (*tava*) to purification (*vodāṇa*, also 140b), and to this Mahāvīra agrees. And yet, perhaps, he himself went beyond it, provided it was he who placed those two pairs into the causal association known, acc. to Ṭhāṇ. 156b, as: *savaṇa, nāṇa, vinnāṇa, paccakkhāṇa, a., t., v., akiriyā, nivvāṇa, siddhi-gai-gamaṇa-pajjava-sāṇa*. But it cannot be disputed that in practical ethics we see a development beyond Pāsa's ideas where the four-fold morality, the *cāujjāma dhamma*, is replaced by the *paṇca-mahavvaiya sapaḍikkamaṇa dh*. Pāsa's postulation (Rāyap. 118a; Ṭhāṇ. 201 a) was: not to damage anything living, not to commit anything untrue, and neither to take what has not ben given (*adinn'ādāṇāo veramaṇa*) nor to give away (*bahiddhādāṇāo v.*). The last word by Sthān. 202 a is taken as *bahirdhādāna* and commented as "accepting (*ādāna*) from outside", i.e. the accepting of things not belonging to the monk's standard outfit. This prohibition is said to include the "possession" of a female individual. Thus, as Abhayadeva adds, Pāsa's fourth commandment would correspond with Mahāvīra's both fourth and fifth (sexual abstention and non-possession (§ 171). The former of these two LEUMANN sees expressed in *bahiddhā-dāṇa* (sic), "a decent term for copulation¹ (the delivery of sperm)".