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BOOK III: THE CONDUCT
359
Now he teaches that the real duty (dharma) is the main rule, and not the exception:
III.24. "Why anything136 at all?" one should reason that when the slightest thought "even to his body?", 137 on the part of him who dsires no rebirth, is considered attachment-thus have the best of Jinas extolled inattention (towards the body) (nih-pratikarma). (224/1)
Even in regard to the body,-so absolutely adopted and not an object of rejection, inasmuch as it is an auxiliary cause of the modification called the shramana-state,-the holy divine Arhats have extolled inattention, "Being other substance, this acquisition,138 far from deserving favour, is an object of indifference." Then in connection therewith why should one who has a taste for the realization of the perception of the truth of pure self admit the other, residual, miserable, not agreed, acquisitions?
This is the evident intention (read akutam or akutih) of those (Arhats). Therefore it is determined that the "main rule" is the real Duty, and not the exception. The meaning here is that we must cling to the extreme nirgrantha condition; for it is the real Duty (vastudharma).
Now he teaches which are the different exceptions:
III.25. As instrumental on the path of the Jinas is mentioned the mark, i.e. the form as it is by birth; so also are prescribed the word of the guru, propriety of conduct (vinaya) and the study of the sutras. (225)
Whatever not-rejected appropriation is here excepted is in all cases such as is instrumental, as rendering service by being an auxiliary cause of the modification called the shramana-state; but no other object. Different kinds thereof are:
the material components of the body, which make up the external mark, inasmuch as they possess the native colour which corresponds with the natural colour, free form anything adventitious;
the mental word-components of the saint's teaching in illuminating the truth concerning the self, when heard as pronounced by the gurus who are giving instruction at the time;
the material sutra-components, being sounds which are means to scripture-knowledge, which, when studied, is perpetually instructive and able to illuminate the beginningless and endless truth of the pure self;
