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SOME JAINA CANONICAL SOTRAS
up no space, and then the soul develops into the real form and obtains perfection.
A person becomes free from sins by abstaining from lifeslaughter, falsehood, theft, and sexual indulgence. He becomes free from sins by possessing five samitis and three guptis, by freedom from passions, by subduing the senses, by conquering conceit, and avoiding delusion.
Hurtful acts (danda) are three-fold as referring to thoughts, words and acts. Conceited acts (gārava) are pride of riches, of taste and of pleasure or fashion. Delusive acts are māyā, nidāna and false-belief (mithyādarsuna). A monk who well bears calamities will not be subject to transmigration. He who always avoids the four different kinds of praises, passions, expressions of the emotions, and of the four meditations, will not be subject to transmigration. He who always exerts himself with regard to the five vows, the five objects of sense, the five sumitis and the five actions, will not be subject to transmigration. He who always exerts himself with regard to the six lesyūs, the six kinds of bodies and the six regular functions as eating, will not be subject to transmigration. He who always exerts himself with regard to the seven rules of accepting alms and the seven causes of danger to others, will not be subject to transmigration. He who always exerts himself with regard to the eight objects of pride, and the tenfold Law of the inonks, will not be subject to transmigration. The eight objects of pride are: caste, family, beauty, etc. 4
By the teaching of true knowledge, by the avoidance of ignorance and delusion, and by the destruction of love and hatred one arrives at deliverance which is nothing but bliss.
Obstruction to knowledge is five-fold: (a) obstruction to knowledge derived from the sacred books (sūtra), (b) obstruction to perception (ābhinibodhika), (c) obstruction to supernatural knowledge (avadhijñāņa), (d) knowledge of the thoughts of other people (munaħparyāya), (e) the highest, unlimited kuowledge (kevala). The following are the different
i Ullurūdhyayını, XXIX, 73: Every jivu has two bodies, kūrmana and taijasa, and also it third which may be audāriku or vaikreya. Every jiva, save and except a Perfectod One, forrny round it through its kurmu a body which is called its kārman body and another invisible body, taijasu, which at its death will enable it to assume a new form. These two unscen bodies are indestructible. S. Stovonson, Il cart of Jainism, p. 206. Cf. tho Brahmanical conception of tho sthüla (gross), sūkşma (subtlo, or also called linga) and kūrana bodies assumed by the soul.
? Uttarādhyayana, XXX.
3 Lesyā is said to be that by means of which the soul is tinted with merit and demorit. It arises from yoga or kaşāya.
4 Cf. Sūtrakrtanga, II, 2, 17.
5 The first kind of knowledge corrosponds to what the Buddhists call Sutamayāpaññā; the second kind to what they call cintāmayāpaññā; the third
