By self-invented rites common people seek holiness, they are full of deceit and shrouded, as it were, in delusion. But a monk is holy through his innocence, he allows no troubles to influence his words, thoughts, and acts. (22)

As a clever gambler, playing at dice, is not vanquished, since he casts the best throw, but not the losing ones; (23)

So adopt for your welfare the best and highest Law which has been proclaimed in this world by the Saviour, as the clever gambler casts the best throw and avoids the other casts. (24)

I have heard that sensual pleasures are said to have the strongest hold on men; but those who abstain from them follow the Law of Kasyapa. (25)

Those who follow the Law that has been proclaimed by the son of Gnatri, the great seer, are virtuous and righteous; they confirm each other in the Law. (26)

Take no heed of the seductive pleasures, endeavour to shake off delusion. Those who are not subdued by the wicked pleasures know meditation to be their duty. (27)

A monk should not tell stories, nor ask idle questions, nor gossip. But, knowing the highest Law, he should perform his religious duties, and regard nothing as his own. (28)

A monk should not indulge deceit, greed, pride, and wrath. Those are virtuous who have arrived at the right understanding of these passions, and who have well practised control. (29)

A monk should be free from attachment, wise, controlling himself, seeking the Law, earnest in the performance of austerities, and subduing his senses. It is difficult to obtain the soul's benefit. (30)

Right conduct, which has been taught by the son of Gnatri, the sage who knew the whole truth of the world, has either not been learned or not been truly practised by creatures now in distress. (31)

Many men who thought this Law to be the highest good and conducive to their spiritual welfare, obeyed their preceptors, ceased from wrong works, and have crossed the great flood of worldly existence. (32)

Thus I say.

Third Chapter

If a monk who abstains from wrong actions suffers pain for acts done through ignorance, those deeds will be wiped out through control. The wise reach perfection, getting rid of death. (1)

Those who resist the seductions are placed on a line with those who have crossed the flood of worldly life. Therefore look up at beatitude as the end in view. Those virtuous men regard pleasures as equal to diseases. (2)

Men of princely rank wear precious things imported by merchants; likened to these precious things are the excellent great vows together with the prohibition of eating at night. (3)

Pleasure-seeking men who are greedy and are absorbed by amusements are reckless and like the wretched; they do not know that meditation has been enjoined as a duty. (4)

As a bullock which is hurt and urged on by the driver becomes weak, and at last, when its strength is exhausted and it is unable to move, sinks down; (5)

So he who knows the pursuit of pleasures must sooner or later give up their enjoyment, lest they drag him down. He who is still surrounded by pleasant things should not love pleasures, whether he obtains them, or for some reason or other does not obtain them. (6)

Lest the lot of the wicked should fall to you, escape the influence of the senses, and discipline yourself! The wicked will much and strongly grieve, groan, and wail. (7)

See, life in this world is transient; though your life lasts a hundred years, you die as a short-lived man; mind that your years swiftly pass. Nevertheless greedy men are attached to pleasures. (8)

Those who engage in wicked undertakings, who work the perdition of their souls, and who kill living beings, will go to the abode of the wicked for a long time to dwell there. (9)

Though life cannot be prolonged, as the saying is, still foolish people sin recklessly, thinking: "We are only concerned with the present time; who has seen the next world and returned thence?" (10)

Believe in the words of him who sees everything, you who are blind, as it were, you whose sight is blinded, ah, whose sight is obstructed by your works which result in delusion! (11)

The unhappy again and again suffer from delusion; therefore have done with praise and honours! A wise ascetic should consider that living beings are like himself in their love of life and aversion to pain. (12)

The man also who still lives in the house should, in accordance with his creed, be merciful to living beings; we are bidden to be fair and equal with all; thereby even a householder goes to the Garden. (13)

Being instructed in the creed of the Lord, exert yourself in the truth, that is, in control! A monk who has thoroughly subdued his selfishness should collect pure alms. (14)

Knowing the truth, one should live up to it, seeking the Law, earnest in the performance of austerities, guarded in thought, word, and deed, being accomplished, one should always exert oneself, intent on the soul's benefit, and desiring the highest good, namely salvation. (15)

The fool thinks that his wealth, cattle, and relations will save him; they him, or he them. But they are no help, no protection. (16)

When calamity befalls him, or the end of his life draws near, he must go and come alone; the wise believe that there is nothing to protect him. (17)

All living beings owe their present condition to their own deeds; timid, wicked, suffering latent misery, they err about, subject to birth, old age, and death. (18)

He should know that the present time is the best opportunity to mend, and that an awakening is difficult to obtain. A wise man should be aware of this. The first messenger has said this, and so the remaining ones have said it. (19)

O ye monks, the virtuous messengers that have been, the followers of the Law of Kasyapa, they all have commended these virtues. (20)

Do not kill living beings in the threefold way, being intent on your spiritual welfare and abstaining from sins. In this way numberless men have reached perfection, and others, who live now, and who are to come, will reach it. (21)

Thus spoke the righteous teacher, son of Gnatri, the reverend, famous native of Vaisali, who possessed the highest knowledge and the highest faith.

Thus I say.

Third Lecture

Called

The Knowledge Of Troubles

First Chapter

A man believes himself a hero as long as he does not behold the foe, as did Sisupala before he beheld the valorously-fighting, great warrior. (1)

They go forward to the head of the battle; but when the fight has begun the mother will not recognise her son, and he will be mangled by his foe. (2)

So a novice, who as yet has not suffered pains and is not yet used to a mendicant's life, believes himself a hero till he practises austerities. (3)

When during the winter they suffer from cold and draughts, the weak become disheartened like warriors who have lost their kingdom. (4)

When they suffer from the heat of summer, sad and thirsty, the weak become disheartened like fish in shallow water. (5)

It is painful never to take anything but what is freely given, and begging is a hard task. Common people say that men become monks because they will not work and are wretched. (6)

Weak men who are unable to bear these insults in villages or towns become disheartened like cowards in the battle. (7)

Perchance a snarling dog will bite a hungry monk; in that case the weak will become disheartened like animals burnt by fire. (8)

Some who hate the monks revile them: "Those who lead such a miserable life as monks do, atone but for their sins." (9)

Some call them names, as "naked, lowest of beggars, baldhead, scabby, filthy, nasty." (10)

Those who behave in this way and do not know better go from darkness to utter darkness, being fools and shrouded in delusion. (11)

When bitten by flies and gnats, and unable to bear the pricking of grass, they will begin to doubt: "I have not seen the next world, all may end with death!" (12)

Some weak men who suffer from the plucking out of the hair, and who are unable to preserve their chastity, will become disheartened like fish transfixed by a spear. (13)

Some low people who lead a life of iniquity, and entertain heretical opinions, being subject to love and hatred, injure a monk. (14)

Some fools in outlying countries take a pious monk for a spy or a thief, bind him, and insult him with angry words. (15)

A weak monk being hurt with a stick or a fist or a fruit, remembers his kind relations, just as a woman who in a passion has left her husband and house. (16)

All these hardships are difficult to bear; the weak return to their house when they cannot bear them, like elephants covered with arrows breaking down. (17)

Thus I say.

Second Chapter

There are some tender affections which monks cannot easily overcome. On their account some become disheartened, and are unable to practise control. (1)

His relations on seeing him will surround him and cry: "Child, we have brought you up, now support us! O dear! why will you leave us? (2)

"Child, your father is an old man; your sister is still very young; and here, O dear, are your own brothers from the same mother; why will you leave us? (3)

"Support your mother and father, thus you will win this world; it is a duty in this world to protect one's mother. (4)

"The old people are kind-spoken; your sons, child, are very young; you have married your wife; take care that she will not go to another man. (5)

"Come, child, let us go home; we can do all the work, you need not do it; the next time we shall take care that you will not be overburdened with work; child, let us meanwhile go to our house. (6)

"Afterwards you may go again; by this visit of yours you will not cease to be an ascetic; who will hinder you to practise control when you have done with worldly desires? (7)

"All your outstanding debts we have divided between us, and we shall give you the money required for business." (8)

In this way his relations come to him, lamenting, and try to persuade him. Held fast by his attachment for his relations, he quickly returns to his house. (9)

As a creeper encircles a tree growing in the forest, so his relations press him hard that he should leave off control. (10)

He is held fast by his attachment for his relations. So the keepers always follow a newly-caught elephant, and a cow which has just calved never goes far from the calf. (11)

Men do not easily get over this attachment, as they do not get over the ocean. For its sake the weak suffer pains, being engrossed by their attachment for their relations. (12)

But a monk should renounce it; for every attachment is but a cause of sin. He should not desire this worldly life, having been instructed in the best Law. (13)

There are these whirlpools which have been pointed out by Kasyapa: the wise keep clear of them, but the ignorant go down in them. (14)

Kings and ministers of kings, scholars and warriors try with pleasant things to seduce a monk who leads a holy life. (15)

They try to seduce him with elephants, horses, chariots, and cars, with pleasure-trips, saying to him: "Enjoy these excellent pleasures, great sage, we honour you! (16)

"Clothes, perfumes, ornaments, women, and beds: enjoy these pleasures, friend, we honour you! (17)

"All the vows which you, holy man, have kept while a monk, are compatible with your living in a house. (18)

"It will be no sin, for you have wandered about long enough." In this way they try to tempt him, as men decoy a pig with wild rice. (19)

Weak men who are exhorted to live as monks, but who are unable to practise control, break down like weak bullocks carrying a heavy burden uphill. (20)

Unable to practise the rough way, that is, control, and harassed by the austerities, weak men break down, like old oxen in going uphill. (21)

When men who are greedy, attached to women, and who love pleasures, are tempted in the way described above, they return to their houses. (22)

Thus I say.

Third Chapter

As at the time of the battle the coward looks behind him for a ditch, thicket, or other hiding-place, thinking that nobody knows who will win; (1)

"A moment's moment will bring the decision; when we lose, we shall fly." Thus thinks the coward. (2)

So some ascetics, knowing themselves to be weak, have recourse to worldly sciences when they see that they will suffer want. (3)

They say: "Who knows what will cause my loss of sanctity, women or water? When we are questioned, we shall speak out and show our knowledge. We have no other resource in case of need!" (4)

They are cautious, like those who look out for a ditch and the like. Those who doubt their ability for control are like men ignorant of the way. (5)

But famous warriors, leaders of heroes at the time of the battle, do not look behind them; they think: what if all end with death? (6)

A monk who exerts himself in a similar way should slip off the ties that bind him to his house. Putting aside all undertakings, he should wander about for the welfare of his soul. (7)

Some revile a monk who leads a holy life. But these revilers are far off from perfection. (8)

The revilers say: "You live just as the laymen do, being attached to one another, for, for example, you beg alms for a sick man and give it him. (9)

"Therefore you still have an attachment, being obedient to the will of one another; you have not the purity produced by the right path, and have not got beyond the trials of this world." (10)

Now a monk who knows the truth about salvation should answer them: "You speak thus, wavering between two ways of life, that of householders and that of monks. (11)

"You eat out of the vessels of householders, and make them bring food for a sick brother; you eat seeds and drink cold water, and what has been especially prepared for you when sick. (12)

"You are infected by great faults, you are void of discrimination, and your resolutions are bad. It is not good to scratch a wound too much, for it will grow worse." (13)

They should be instructed in the truth by one who knows it and is free from passions: "Yours is not the right way, you speak and act without consideration. (14)

"This your talk is weak, like the top of a bamboo, when you say: a sick brother may eat the food brought by a householder, but not that brought by a monk! (15)

"And when you say that our religious precepts are wholesome only for householders, not for monks, we reply that our teacher had no such inconsistent ideas when he taught his Law." (16)

When these heretics cannot prove their assertion by any arguments they give up the discussion, and fall back on their bold assertion. (17)

Overcome by their passions and infected by untruth, these men have recourse to bad language, as the savage hill-men when beaten have recourse to their hills. (18)

The argumentation of a monk whose mind is at rest should possess many good qualities. He should proceed in such a way as not to exasperate his opponent. (19)

Following this Law which has been proclaimed by Kasyapa, a sound monk should carefully attend a sick brother. (20)

Knowing the beautiful Law, a wise and thoroughly restrained monk should bear all hardships and wander about till he reaches final salvation. (21)

Thus I say.

Fourth Chapter

Some say that in old times great men, rich in religious penance, have reached perfection though they drank cold water and ate fruits and roots. Ignorant men who hear such assertions are led astray by them. (1)

"Nami, the king of Videha, ate nothing, Ramagupta did eat, Bahuka drank cold water, and so did Narayana, the seer. (2)

"Asila, Devala, the great sage Dvipayana, and

Parasara did drink cold water, and did eat seeds and sprouts. (3)

"I have heard that in old times these renowned and well-known great men ate seeds and drank water, and have reached perfection." (4)

When weak monks hear such assertions they become disheartened, as donkeys break down under their burden; in case of danger they retreat and perish like men who walk on crutches. (5)

Some say: "Pleasant things are produced from pleasant things." They are those who disdain the noble path and the renowned highest good. (6)

Do not, by disdaining it, lose much for the sake of little. If you do not give up this wrong law, you will repent of it as the man did who carried iron a long way believing it to be silver. (7)

And so will those who kill living beings, who do not abstain from untrue speech, who take what is not freely given them, who enjoy unlawful sexual pleasures, and who are possessed by greed for property. (8)

Some unworthy heretics, slaves of women, ignorant men who are averse to the Law of the righteous teachers, speak thus: (9)

"As the squeezing of a blister or boil causes relief for some time, and has no dangerous consequences, so it is with the enjoyment of charming women. How could there be any sin in it? (10)

"As a ram drinks the quiet water, so it is with the enjoyment of charming women; how could there be any sin in it? (11)

"As the bird Pinga drinks the quiet water in flight, so it is with the enjoyment of charming women; how could there be any sin in it?" (12)

So say some unworthy heretics who entertain false doctrines, and who long for pleasures, as the ewe for her kid. (13)

Those who do not think of the future, but only enjoy the present, will repent of it afterwards when their life or their youth is gone. (14)

But those who exert themselves at the proper time feel no remorse afterwards; these heroes who have got rid of their fetters do not long for worldly life. (15)

As the river of Hell is difficult to pass, so in this world women are to the unwise a temptation difficult to overcome. (16)