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if they have no similarity whatsoever with the views of any other system, but those making a minute study of the Buddhist and Yoga systems cannot help noticing that the Jaina investigationinto-conduct exhibits a maximum and surprising similarity with the corresponding views of 'these two systems characterized by an emphasis on the problems of conduct. This similarity conveys an idea of the common ethical heritage of the Aryan community-a heritage divided into different branches, organized around different technical terminologies, and more or less developed within the fold of the branches in question.
TATTVĀRTHA SŪTRA
There are eleven chief points related to this investigationinto-conduct and they are as follows :
Chapter six :
(1) Tha nature of asrava (=karmic inflow), its types, and an account of what karmas are bound down as a result of succumbing to what äsrva.
Chapter seven :
(2) The nature of vrata (= ethical vow), the gradation among those adopting a vrata, and the means for stabilizing a vrata that has been adopted;
(3) The nature of defilements like violence etc.;
(4) The possible defilements of a vrata;
(5) The nature of donation and the causes for a gradation within it.
Chapter eight :
(6) The basic causes of karmic bondage and the types of karmic bondage.
Chapter nine :
(7) Samvara (=protection against karmic inflow), its various means and their types and sub-types;
(8) Nirjarā (=cleansing-off of the accumulated karmas)
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