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Kundakunda: The Pravacanasāra with auspicious manifestation of consciousness.135
227
In this context (Book 1 of the Pravacanasāra), therefore, lay-practice is viewed in a negative light.
However, in Book 3 of the Pravacanasāra, Kundakunda is apparently much more accommodating to śubha-upayoga, and thus, by implication, to the laity (although again he addresses himself directly not so much to the latter as to the average śramana). For here it is recognised, realistically, that śubha-upayoga, and thus a better rebirth, is also a legitimate goal - albeit a lower one - for ascetics.
Gāthā 3:45 reads:
In (our) religion there are ascetics who have pure manifestation of consciousness and those who have auspicious manifestation of consciousness. Among them, those with pure manifestation of consciousness are not subject to the influx of karmic matter, while the rest are subject to influx.
The behaviour associated with śubha-upayoga is listed at Pravacanasāra 3:46ff. This consists mostly of devotion and service to (more) advanced monks and to the ascetic community as a whole. Gāthā 3:54 concludes:
This conduct is commended for ascetics, but it is said to be the best (or 'the highest form of conduct') for householders; by it alone he (the householder) attains highest bliss.
This is interesting because it seems to hint at the possibility of two routes to the goal of final liberation, associated with the two social and religious roles of ascetic
135 On correspondences between this and lay vrata, see Faddegon p. 45 fn. 1. But whether it fits into a specific technical pattern or not, the gāthā clearly describes good lay behaviour.
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