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7. Rightly operated - For example, when something is properly cut it
is a case of right cutting, e.g., when a lump of flesh or an abcess is
properly operated, it is a case of proper physical act. The spiritual tightness is threefold - rightness of view, rightness of knowledge and rightness of conduct. In the absence of right view, a person, even renouncing his own relatives, does not attain salvation, because he is possessed of wrong view. Srimad Jayacārya has supported this view, even though he conceded a partial fulfillment of the condition of salvation by person possessed of wrong view. Therefore, one should exert for the attainment of right view. The doctrine of non-violence is a perennial doctrine, which relates to the discipline of conduct. There exists right view as a prelude to this discipline. So long as right faith and right knowledge do not arise with respect to the six classes of living beings, the question of the practice of the doctrine of non-violence does not arise. It has therefore been said: the self-realised Arhats, having comprehended the world of living beings, have propounded this doctrine (4.2) and it is further said: this doctrine of ahimsā is the truth; it is truly axiomatic; it is rightly enunciated in the teachings of the Jina (4.4).'" The intention of the present chapter is not to prescribe the doctrine of not injuring any living being. The purpose of the chapter is to prove the verity and reality of the doctrine, and identify it with the right view. The implication is that the right conduct is preceded by the right view. This chapter mentions the opinion of those who supported the commission of violence. Contrarily, it propounds the noble character of the doctrine of non-violence propounded by the Jinas. The doctrine of subtle vibrations caused by passions can also be seen here. The most ancient ascetic discipline and its gradual development have been properly described here. Contemplative reflection on loneliness has also found place in the chapter which also lays down the right direction for the researchers of the truth and inquirers of non-violence.
1. Acārānga Cūrni, p. 129: na ya egamteņa dukkheņa dhammo suheņa vā
kasāyavamanam ca. 2. Ibid, p. 129: jahā vā cātussālamajjhagato divo tam savvam ujjoveti evam
etam ajjhayaņāņam majjhagatam savvam āyāram avabhāsati.
TART 4511 3TUM
5, 2006 C
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