The Doctrine of the Jainas, Described after the Old Sources c8.250

c8.250

§100. Two further groups must have come to gain a more distinct canonical significance since they are dealt with exclusively on the ground of the Viy. in the Kiriyā-paya 22 of the Pannavaṇā. They also appear in Ṭhāṇ. 316a, 284a and Samav. 10a. Viy. 228a teaches the following. A vendor who follows up a stolen object in any case commits an ārambhiyā k., possibly even a pariggahiyā k., a māyā-vattiyā k., an apaccakkhāṇa-k., or a micchādamsaṇa-k. The text carries on the casuistry by saying that, according to the situation, now all five and then again but the first four actions are either with the buyer or the seller. The interrelation is represented by Pannav. 446a. The action is either committed for a set purpose, for intentional appropriation, or emotionally, or it rests on non-renunciation² or on heterodoxy. In humans they correspond in the following way either necessarily (niyamā, +) or possibly (siya; bhaijjai, ±):