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66 Harmless Souls subdivides it as follows:
Bodily impulsion performed (kṛta) by anger (krodha) Bodily impulsion performed by pride (māna) Bodily impulsion made by deceitfulness (māyā) Bodily impulsion made by greed (lobha) (i.e. all done by oneself)
Bodily impulsion instigated (kārita) by anger by pride
by deceitfulness
by greed
(i.e. done by one's agent)
Bodily impulsion approved (anumata) by anger
by pride by deceitfulness by greed
(i.e. done by others with one's approval).
It is also interesting to note that it is no longer simply the act of doing violence which is binding, but also the impulsion or intention to do it, and the preparation for it (samrambha and samarambha) (Tattvārtha Sutra 6:8). This threefold division of himsā may be seen as the logical corollary of, or complement to, the development of the idea of the instrumentality of kaṣāya as the binding agent, for passion may be as strong or stronger in intention and preparation as in outcome (actual violence).58
Tattvārtha Sūtra 6:9 (10) deals with the adhikaraṇa of
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58 These three- samrambha, samārambha, and ārambha - are also to be found at, for instance, Utt. 24.19ff., although their meaning there may be somewhat different if Jacobi's trans. (1895, p. 135) is followed. Schubring quotes the commentary which understands the terms to mean - as in the TS - 'two stages of preparation and the performance of forbidden thinking, speaking and acting' (1962, para. 173 / p. 304). But again there is no connection with a technical mechanism of bondage such as Umāsvāti's kaṣāya doctrine.
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