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- Tattvarthasutra: Non-existence of the Sangha. For instance, to say that sadhus endure unnecessary suffering in observance of vows and discipline, that the state of being a sadhu is not possible, and that there is no good outcome from it; to say for a shravaka that they do not engage in appropriate activities like bathing, donating, etc., and do not believe in purity, and so on. 3. "The non-existence of dharma" means to point out false defects of great virtues like non-violence, etc. For example, to say, "Where is dharma seen directly?" and "How can we accept the existence of what is not seen directly?" and to assert that humanity or nations have fallen due to non-violence, etc. 5. "The non-existence of deities" means to criticize them. For instance, to say that deities do not exist and those that do exist are useless because, despite being powerful, they do not come here to help us or to alleviate the suffering of their relatives, etc.
The nature of the delusion of passion: 1. The act of becoming attached to kashay (emotional impurities) and expressing them in others, and being influenced by kashay while engaging in many trivial actions is the cause of bondage of kashaymahānī karma. 2. Ridiculing true dharma, mocking a poor or helpless person, maintaining a habit of making jokes, etc., are causes of the bondage of hasyamohanī karma. 3. Being overly attached to various games, disregarding appropriate regulations in vows and conduct, etc., leads to the inflow of rati-mohanī. 4. Causing unease in others, disturbing someone's peace, associating with lowly individuals, etc., are causes of the inflow of arati-mohanī. 5. Being distressed oneself and celebrating the sorrowful state of others, etc., leads to the inflow of shok-mohanī karma. 6. Being fearful oneself.