All these heretics say: "Those who dwell in houses, in woods, or on hills, will be delivered from all misery if they adopt our creed." (19)

But they do not cross the flood of worldly life, who, ignoring the true relation of things, and not versed in the true Law, hold the above heretical opinions. (20)

They do not reach the end of their trial, who, ignoring the true relation of things, hold the above heretical opinions. (21)

They do not reach the end of their wandering, who, ignoring the true relation of things, hold the above heretical opinions. (22)

They do not put an end to their misery of birth, who, ignoring the true relation of things, hold the above heretical opinions. (23)

They do not put an end to their misery, who, ignoring the true relation of things, hold the above heretical opinions. (24)

They do not escape the misery of death, who, ignoring the true relation of things, hold the above heretical opinions. (25)

They will again and again experience manifold pains in the world, which is full of death, disease, and old age. (26)

The righteous messenger Mahavira, son of Gnatri, has said that they will meet with a grievous reckoning, being placed in all sorts of conditions. (27)

Thus I say.

Second Chapter

Again some say: "It is proved that there are individual souls; they experience pleasure and pain; and on dying they lose their state of life. (1)

"But misery and pleasure are not caused by the souls themselves; how could they be caused by other agents, as time and the like? Pleasure and misery, final beatitude and temporary pleasure and pain are not caused by the souls themselves, nor by others; but the individual souls experience them; it is the lot assigned them by destiny." This is what they, the fatalists, say. (2, 3)

Those who proclaim these opinions are fools who fancy themselves learned; they have no knowledge, and do not understand that things depend partly on God's decree, and partly on human exertion. (4)

Thus say some heretics; they are very bold men; if they act up to their principles, they will never be delivered from misery. (5)

As the swift deer who are destitute of protection are frightened where there is no danger, and not frightened where there is danger; (6)

As they dread safe places, but do not dread traps; they are bewildered by ignorance and fear, and run hither and thither; (7)

If they did jump over the noose or pass under it, they would escape from the snare; but the stupid animal does not notice it; (8)

The unhappy animal, being of a weak intellect, runs into the dangerous place, is caught in the snare, and is killed there; (9)

So some unworthy ascetics who hold wrong doctrines are afraid of what is free from danger, and are not afraid of real dangers. (10)

The fools dread the preaching of the Law, but they do not dread works, being without discernment and knowledge. (11)

Shaking off greed, pride, deceit, and wrath, one becomes free from the burden of one's deeds. This is a subject which an ignorant man, like a brute animal, does not attend to. (12)

The unworthy heretics who do not acknowledge this, will incur ruin an endless number of times, like deer caught in a snare. (13)

All scholars and ascetics contend that they possess the knowledge of the truth, but the creatures in the whole world do not know anything. (14)

As a barbarian repeats what a man of culture has said, but does not understand the meaning, merely repeating his words, so the ignorant, though pretending to possess knowledge, do not know the truth, just as an uninstructed barbarian. (15, 16)

The speculations of the agnostics cannot lead to knowledge; they cannot reach the truth by themselves, still less teach it to other men. (17)

As when a man in a wood who does not know it, follows a guide who also does not know it, both being unacquainted with the place, come to great trouble; (18)

As when one blind man is the guide of another, the man walks a great distance, loses his way, or follows a wrong way; (19)

Thus some who search after salvation and pretend to practise the true Law, follow the false Law and do not arrive at the thoroughly right thing, namely self-control. (20)

Thus some wrong philosophers do not apply to others for arguments, but they continue to err because they believe their own arguments to be right. (21)

Thus arguing according to their light, and ignorant about what is right and wrong, they do not get out of misery as birds do not get out of their cage. (22)

They praise their own creed and blame that of their opponents, but those who act in this respect the part of philosophers will be kept confined in error. (23)

There is the doctrine of the Kriyavadins, which has been previously explained; it augments the misery of worldly existence of those who do not well consider the nature of acts. (24)

"He who intends to kill a living being but does not do it by an act of his body, and he who unknowingly kills one, both are affected by that act through a slight contact with it only, but the demerit in their case is not fully developed." (25)

"There are three ways of committing sins: by one's own activity, by commission, by approval of the deed. (26)

"These are the three ways of committing sins. Thus by purity of the heart one reaches peace." (27)

"A layman may kill his son during a famine and eat him; a wise monk who partakes of the meat will not be defiled by the sin." (28)

The mind of those who sin in thoughts is not pure; they are wrong, they do not conduct themselves carefully. (29)

Men attached to pleasure, who think that the above-mentioned doctrines will save them, commit sins. (30)

As a blind-born man getting into a leaky boat wants to reach the shore, but is drowned during the passage, so some unworthy, heretical ascetics wish to get beyond the trials of this world, but they are whirled round in them. (31, 32)

Thus I say.

Third Chapter

If a monk should eat forbidden food which a pious layman has prepared for some guest, and which food has been mixed up with even a thousand times more pure food, he would be neither monk nor layman. (1)

Ascetics who do not comprehend this and do not know what is dangerous, who care for the pleasures of the moment only, will suffer ruin an endless number of times, like big fishes who when the water rises are by the water deposited on dry land and are killed there, poor things, by hungry birds of prey and herons. (2-4)

We hear also of another error of some philosophers: some say that the world has been created or is governed by the gods, others, by Brahma. (5)

Some say that it has been created by a lord, others that it was produced from chaos, and the like, this world with living beings and lifeless things, with its variety of pleasure and pain. (6)

Some of the great seers said that the world has been created by a self-existent being; that death originated illusion, therefore the world appears to be perishable. (7)

Some scholars and ascetics say that the universe was produced from the primeval egg, and that Brahma created the things. These ignorant men speak untruth. (8)

Those who on arguments of their own maintain that the world is created by any but the One God, do not know the truth. For God alone is its Creator, and He is the Living, the Eternal; all that is in the world will perish, and only His Face will remain. (9)

Know that misery arises from wicked deeds. How can those who do not know the origin of misery know its prevention? (10)

Some say that the soul of him who is pure will become free from bad deeds on reaching beatitude, but that in that state it will again become defiled through pleasant excitement or hate. (11)

According to them, he who has lived on earth as a restrained monk will afterwards become free from his burden. As clear water which was free from defilement becomes again defiled, so will be the soul. (12)

A wise man should consider that these heretics do not lead a life of chastity, and that all these disputants proclaim their own creed in opposition to the others. (13)

Others maintain that perfection can only be reached by their method of religious life, not otherwise; and that even before that time they have their senses under control and possess everything to be wished for. (14)

Some say that they will be perfected and sound. On the head of perfection some men are infatuated with their own doctrines. (15)

But these uncontrolled men will wander long in error; after a long period they will fall to the lowest rank of the wicked. (16)

Thus I say.

Fourth Chapter

These philosophers who are vanquished by their passions cannot help you in cases where a sinner perishes; though having given up their former occupations they will give advice in worldly matters. (1)

A wise monk who fully appreciates this should not mix with those heretics; without conceit and not attached to them a sage should lead a life equally removed from love and hate. (2)

Some say that those who own possessions and engage in undertakings may reach perfection; but a monk should take his refuge with those who neither own possessions nor engage in undertakings. (3)

A wise man should beg food which has been prepared for somebody else, and he should accept what is freely given him, without greed and passions; he should abstain from overbearing behaviour. (4)

He should know the talk of people: some say things which are the outcome of a wrong understanding and are but opinions of others repeated. (5)

"The world is boundless and eternal, it exists from eternity and does not perish; another bold philosopher says that the world is limited, but eternal. (6)

"Some say that the knowledge of the highest authority is unlimited; but the same bold philosopher says that it is limited in every way." (7)

Some beings have motion, others not; it depends on certain conditions whether they are in the one state or in the other. (8)

Big creatures have one form of bodily existence and then another. But all are subject to pain; hence they should not be killed. (9)

This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion from the principle of reciprocity with regard to non-killing. (10)

Living according to the rules of conduct, and without greed, one should take care of the highest good.

In walking, in sitting and lying down, and in food and drink: with regard to these three points a monk should always control himself.

And he should leave off pride, wrath, deceit, and greed. (11, 12)

Possessing self-restraint and being protected by the five restraints, a pious monk should live, till he reaches his appointed end, as a man free from fetters among those bound in fetters, namely the householders. (13)

Thus I say.

Second Lecture

Called

The Destruction Of Evil Deeds

First Chapter

(Rishabha said to his sons:)

Acquire perfect knowledge of the Law! Why do you not study it? It is difficult to obtain instruction in it after this life. The days that are gone by will never return, nor is it easy a second time to obtain the opportunity of this life. (1)

See, young and old men, even children in the mother's womb die. As a hawk catches a quail, so life will end when its time is spent. (2)

A man may suffer for the sake of his parents; he will not easily obtain happiness after this life. A pious man should consider these causes of danger and cease to act wrongly. (3)

For in this world living beings suffer individually for their deeds; for the deed they have done themselves, they obtain punishment, and will not get over it before they have felt it. (4)

Even angels, Gandharvas, Rakshasas, and Asuras, animals who live on earth, and snakes, kings, common people, merchants, and scholars: they all must leave their rank and give account. (5)

Notwithstanding their pleasures and relations, all men must in due time receive the fruit of their works; as a coconut detaching itself from its stalk falls down, so life will end when its time is spent. (6)

Even a very learned or virtuous man, or a scholar or an ascetic, will be severely punished for his deed when he is given to actions of deceit. (7)

See, those heretics who search for the knowledge of truth, but who do not cross the flood of worldly life, talk only about the highest good without reaching it.

How will you understand what is near you and what is beyond? In the meanwhile you suffer for your deeds. (8)

He who walks about naked and lean, he who eats only once after a month, if he is filled with deceit, will be brought to account an endless number of times. (9)

Man, cease from sins! For the life of men will come to an end. Men who are drowned in lust, as it were, and addicted to pleasure will, for want of control, be deluded. (10)

Exert and control yourself! For it is not easy to walk on ways where there are minutely small animals. Follow the commandments which the righteous teachers have well proclaimed. (11)

Heroes of faith who desist from sins and exert themselves aright, who subdue wrath, fear, and the like, will never kill living beings; they desist from sins and are entirely happy. (12)

It is not myself alone who suffers, all creatures in the world suffer; this a wise man should consider, and he should patiently bear such calamities as befall him, without giving way to his passions. (13)

As a wall covered with a plastering of dried cowdung is by a shock made thin, so a monk should make his body lean by fasting and the like. He should abstain from slaughter of living beings. This is the Law proclaimed by the Sage. (14)

As a bird covered with dust removes the grey powder by shaking itself, so a worthy and austere scholar, who does penance, wipes out his evil deeds. (15)

Young and old people claim a houseless ascetic as their own, though he begs according to the Law, observes the rules of conduct, and performs austerities. People will even cry themselves hoarse, but they will not captivate him. (16)

Whatever they will do to move his pity, however they will cry about their son, they will not captivate a worthy and virtuous monk or make him return to domestic life. (17)

Though they tempt him with pleasures, and though they should bind him and carry him home, if he does not care for a worldly life, they will not captivate him or make him return to domestic life. (18)

His father and mother, his children and wife who claim him, will admonish him: "See, you are our supporter; care not for the next world in order to support us." (19)

Some people are foolishly attached to others, and are thereby deluded; the unrighteous make them adopt unrighteousness, and they exult in their wickedness. (20)

Therefore a worthy and wise man should be careful, ceasing from sin and being entirely happy. The virtuous heroes of faith have chosen the great road, the right and certain path to perfection. (21)

He who has entered the road leading to the destruction of evil deeds, who controls his mind, speech, and body, who has given up his possessions and relations and all undertakings, should walk about subduing his senses. (22)

Second Chapter

A sage thinks that he should leave off sins just as a snake leaves its slough; and he is not proud of his lineage and other advantages; or is there any use in blaming others? (1)

A man who insults another will long be held in error; to blame others is not good. Considering this a sage is not conceited. (2)

He who is independent, and he who is the servant of a servant, if they but observe the vow of silence, have no reason to be ashamed; therefore a monk should behave equally towards all. (3)

Indifferent and pure with regard to every kind of control, an ascetic should walk about; he who entertains pure thoughts during his whole life dies as a worthy and wise man. (4)

The sage who sees the far-off goal, the past and future things, will practise indifference, though he suffer corporal punishment and be beaten. (5)

Possessing perfect wisdom, a sage always vanquishes his passions; he correctly expounds the Law; he never neglects even the smallest duty; he is neither angry nor proud. (6)

A man who controls himself according to the Law, which is praised by many people, and is not bound by any worldly ties, who is always pure like a lake, proclaims the Law of Kasyapa. (7)

Seeing that numerous living beings lead an individual life, and that every one feels pleasure and pain just as the others, a wise man who observes the vow of silence leaves off injuring them. (8)

A sage has completely mastered the Law, and has ceased to do wrong actions; but the selfish grieve, they will not thereby recover their lost property. (9)

Know that property entails pains in this world, and very great pains in the next. Who will lead a life of worldliness when he knows that everything must perish? (10)

One should know and renounce the great attachment to the world, and respect and honours on earth; for conceit is a very thin thorn difficult to pull out. A wise man, therefore, should abandon worldliness. (11)

A monk should perform his devotions alone on his seat, and alone on his couch he should meditate; excelling in the performance of austerities, guarded in words, and restrained in thoughts. (12)

An ascetic does not shut the door of a deserted house where he puts up, nor does he open it; when asked he returns no rude answer; he cuts no grass, nor does he strew it on the ground for a couch. (13)

Where he is at sunset, there he calmly performs his duties; a sage bears pleasant and unpleasant things, be there insects, or wild beasts, or snakes. (14)

He bears the three kinds of calamities arising from beasts, men, and unseen powers. A great sage will not be seized with shivering and the like when he stays in a deserted house. (15)

He should not fear for his life, nor should he desire to be praised for his courage. Fearful things will frighten the mind of a monk who stays in a deserted house. (16)

They say that he who is very well disciplined, who protects others, who lives in a place removed from other people, who is not frightened by dangers, possesses right conduct. (17)

A monk who uses warm or hot water, who follows the Law, and loathes wrong conduct, will by intercourse with bad kings become deficient in his devotion though he be ever so virtuous. (18)

When a monk quarrels and uses very bad language, he will suffer great spiritual loss; therefore a wise man should not quarrel. (19)

He who abstains from cold water, who plans or undertakes nothing, and has ceased from even the smallest actions, who does not eat food out of the dish of a householder, possesses right conduct. (20)

Though life cannot be prolonged, as the saying is, still foolish people sin recklessly; a foolish man is filled to the brim, as it were, with sins. Considering this a sage is not conceited. (21)