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SOME JAINA CANONICAL SUTRAS The special attributes of jiru-soul are the following: Knowledge (ināņı), belief (darśana), bliss (sukha), energy (virya), right belief (samyuk darśana), right conduct (sa:myak căritra), etc. The special attributes of pudgula are the following:-touch, taste, smell, colour, dharmai, adharma, rīkāśa (space), and küla (time). Sumyaktra-kriyā. (right directed) is that which strengthens right belief; mithyārtvakriya (wrong directed) is that which strengthens wrong belief; prayoga-kriyū is bodily movement: samüdāna-kriyā is the tendency to neglect vows; iryāpatha-kriyā (actions relating to behaviour) is walking carefully by looking at the ground; tendency to accuse others in angel; a wicked man's
diness to hurt others; weapons of hurtfulness, the thing which may cause mental pain to oneself or others; depriving another of vitalities of age, sense-organs, powers and respiration; infatuated desire to see a pleasing form; frivolous indulgence in touching; inventing jew sense-enjoyments; answering (alls of nature in a place frequented by men, women and animals; indifference in dropping things or throwing oneself down upon the carth; undertaking to do by one's own hand what should be cone by others; admiration of hurtful or unrighteous thing, proclaiming sins of others; inisinterpreting the scriptural injunctions which we do not want to follow; disrespect to scriptural injunctions out of vice or laziness; expressing delight in other's misdeeds; trying to persevere in one's attachment to worldly belongings; deceitful disturbance of someone's right knowledge and faith; praising actions due to wrong belief; not renouncing what ought to be renounced.
Karmie matter is due to the following pain-bringing feelings: (1) pain; (2) sorrow; (3) repentance; (4) weeping;
According to the Buddhists an individual has no real existence. The term Puggalı does not mean anything real. It is only apparent truth (scnumuti8(cc) As opposed to real truth (paramarthusacca). Pusgnlnvādin's view is that the person is known in the sense of real and ultimato fuct, but he is not known in the same way as other real and ultimate facts are known. Ho or she is known in the sense of a real and ultirnate fact and his or her material quality is also known in the souse of a real and ultimate fact. But it cannot truly be said that the material quality is one thing and the person another, nor can it be truly prodicted that the person is related or absoluto, conditioned or unconditioned, eternal or temporal, or whether the person has external features or whether he is without any. One who has material quality in the sphere of inattor is a person, but it cannot be said that one who experiences desires of sense in the sphere of sense-chesire is a person. The genesis of the person is apparent, his passing away and duration are also distinctively apparent, but it cannot be said that the person is conditioned (cf. Kathavatthu on Puggala). For a further discussion, seo Law, Concepts of Buddhism, Chap. VII; Law, A History of Pali Irtcrature, Vol. I, pp. 328-329; Law, Designation of Human Types (P.T.S.), Introduction.
