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Kundakunda: The Pravacanasāra 161 the taking of another('s) life is external'.79 Whether it happens that another being's life is taken or not, the fact of 'careless conduct' (aprayatācāra) proves aśuddhopayoga (i.e. the external is a sign of the internal state), and so the existence of himsā for that impure consciousness is certain.80 (Read with 3:16 above, one may also understand from this that aśuddhopayoga causes himsā to the self.) Conversely, 'careful conduct' (prayatācāra) proves the nonexistence (asadbhāvasya) of aśuddhopayoga (internally); so himsā does not occur for that consciousness, as is shown by the fact that there is no bondage (for that pure consciousness) even as the result of taking another's life.81 Therefore, Amstacandra concludes, internal cheda is more powerful or important (balīyaḥ) than external. Nevertheless, external infringement should be admitted simply because it provides a place (or "seat") for internal infringement'.82 In other words, external cheda is merely a sign of, or an emblem for, an internal state; the latter manifests itself in the former.
This is repeated and amplified in the Tattvadipikā on 3:18. The gāthā reads:
A Śramaņa of careless conduct is called a murderer of the six (classes of) embodied beings; if he carefully practises (his course of conduct) he is forever uncontaminated like the lotus on water.83
Again it is the performance to the letter of the monastic rules which is crucial here. To this ritualisation the Tattvadīpikā adds the internalisation which may also be
79 Trans. after Faddegon [Kundakunda (3)] of aśuddhopayoga 'ntarangachedah paraprāņavyaparopo bahirangaḥ.
80 suniścitahimsābhāvaprasiddheḥ - TD on Pravac. 3:17. 81 paraprāņavyaparopasadbhāve 'pi bandhāprasiddhyā - ibid.
82 evam apy antarangachedāyatanamätratvād bahirangachedo 'bhyupagamyetaiva - ibid.
83 Upadhye's trans. The six classes of living beings are the five sthāvara and the one trasa, i.e. the 'immobile' and the 'mobile'.
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