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the will and are discoverable by anyone in terms of the emotional tone which accompanies the acts of the will Ethics here has a a purely psychological basis The Akusala hetus or wrong motives are parallel to the Kasayas of the Jainas but whereas the Jainas look forward to the soul realizing its true nature, the Buddhists deny the soul itself and are left with a classification of psychic states on the basis of their intrinsic nature as good and evil
The philosophical outlook of the Jainas is realistic and dialectical 32 They emphasized the category of being as well as of change. For them, to be is to endure and yet to change This acceptance of the reality of change and activity saves Jaina Philosophy from falling a prey to the eternalist denial of action and hence ultimately of ethics On the other hand, the equal emphasis placed on substantive endurance gives Jaina philosophy the notion of an ultimate standard by which to judge the worth of change and regulate its direction What is ultimately real, the eternal nature of the spirit, becomes the ideal for the process of change and activity Thus 'Dravyarthikanaya' tends to become the 'Niścayanaya', while 'Paryāyārthikanaya' becomes 'Vyavahāranaya' The point of view which considers changing states to be real is relevant to practical activity On the other hand, the point of view which concentrates on the underlying enduring reality is significant for reaching ultimate spiritual convictions or absolute truth in so far as it may be possible The Jainas admit that the states of a substance need not always express its own nature It may be influenced by its relationship with an alien substance This acceptance of an interacting plurality in addition to the reality of change procduces a situation where changes grounded in the nature of the substance itself are upheld as ideal while changes arising from an alien contact are held as evil The forcible, and distorting impact of the activity of one substance upon another is the basic meaning of violence Matter does violence to the soul by obscuring its faculties and leading it in time to participate in a similar species of causal activity in relation to other souls This activity being an activity of the soul has a necessary moral character while being of the nature of forcible
