(_a._) When the meaning of the predicaments, the soul, &c., has been declared by an Arhat in exact accordance with their reality, absolute faith in the teaching, _i.e._, the entire absence of any contrary idea, is "right intuition." And to this effect runs the _Tattvártha-sútra_, "Faith in the predicaments[55] is right 'intuition.'" Or, as another definition gives it, "Acquiescence in the predicaments declared by a Jina is called 'right faith;' it is produced either by natural character or by the guru's instruction." "Natural character" means the soul's own nature, independent of another's teaching; "instruction" is the knowledge produced by the teaching of another in the form of explanation, &c. (_b._) "Right knowledge" is a knowledge of the predicaments, soul, &c., according to their real nature, undisturbed by any illusion or doubt; as it has been said-- "That knowledge, which embraces concisely or in detail the predicaments as they actually are, is called 'right knowledge' by the wise." This knowledge is fivefold as divided into _mati_, _śruta_, _avadhi_, _manas-paryáya_, and _kevala_; as it has been said, "_Mati_, _ś_ruta, _avadhi_, _manas-paryáya_, and _kevala_, these are knowledge." The meaning of this is as follows:-- 1. _Mati_ is that by which one cognises an object through the operation of the senses and the mind, all obstructions of knowledge being abolished. 2. _Śruta_ is the clear knowledge produced by _mati_, all the obstructions of knowledge being abolished. 3. _Avadhi_ is the knowledge of special objects caused by the abolition of hindrances, which is effected by "right intuition," &c.[56] 4. _Manas-paryáya_ is the clear definite knowledge of another's thoughts, produced by the abolition of all the obstructions of knowledge caused by the veil of envy. 5. _Kevala_ is that pure unalloyed knowledge for the sake of which ascetics practise various kinds of penance. The first of these (_mati_) is not self-cognised, the other four are. Thus it has been said-- "True knowledge is a proof which nothing can overthrow, and which manifests itself as well as its object; it is both supersensuous and itself an object of cognition, as the object is determined in two ways." But the full account of the further minute divisions must be got from the authoritative treatise above-mentioned. (_c._) "Right conduct" is the abstaining from all actions tending to evil courses by one who possesses faith and knowledge, and who is diligent in cutting off the series of actions and their effects which constitutes mundane existence. This has been explained at length by the Arhat-- 1. "Right conduct is described as the entire relinquishment of blamable impulses; this has been subjected to a fivefold division, as the 'five vows,' _ahiṃsá_, _súnṛita_, _asteya_, _brahmacharyá_, and _aparigraha_.[57] 2. "The 'vow' of _ahiṃsá_ is the avoidance of injuring life by any act of thoughtlessness in any movable or immovable thing.