He should not become angry if, doing anything wrong, his own creed is quoted against him by a heretic, or if he is corrected by somebody else, be he young or old, or by a female slave engaged in low work or carrying a jar, or by some householder. (8)

He should not be angry with them nor do them any harm, nor say a single hard word to them, but he should promise not to commit the same sin again; for this is better than to do wrong. (9)

As to one who has lost his way in the wood, others who have not show it, thus some teach the path which is salutary to men. Therefore he should think: this is for my good that those who know put me right. (10)

Now he who has lost his way should treat with all honour him who has not. This simile has been explained by the messenger. Having learned what is right one should practise it. (11)

As a guide in a dark night does not find the way since he cannot see it, but recognises the way when it has become light by the rising of the sun; (12)

So a novice who has not mastered the Law does not know the Law, not being awakened; but afterwards he knows it well through the words of the righteous teachers, as with his eye the wanderer sees the way after sunrise. (13)

Always restrained with regard to movable and immovable beings which are on high, below, and on earth, a monk should wander about entertaining no hostile thoughts towards them and being steadfast in control. (14)

At the right time he may put a question about living beings to a well-conducted monk, who will explain the conduct of the virtuous; and what he hears he should follow and treasure up in his heart, thinking that it is the doctrine of those who know the truth. (15)

Living in this company of the teacher and protecting himself or other beings in the three ways, namely in thoughts, words, and acts, he gets peace and the removal of sins as they say. Thus speak those who know the three worlds, and they do not again commit faults! (16)

A monk by hearing the desired truth gets bright ideas and becomes a clever teacher; desiring the highest good and practising austerities and silence, he will obtain final salvation, living on pure food. (17)

Those who having investigated the Law expound it are awakened and put an end to worldly misery; able to liberate both themselves and others, they answer the well-deliberated questions. (18)

He does not conceal the truth nor falsify it; he should not indulge his pride and desire for fame; being wise he should not joke, nor pronounce benedictions. (19)

Averse to injury of living beings, he does not disgrace his calling by the use of spells; a good man does not desire anything from other people, and he does not give utterance to heretical doctrines. (20)

A monk living single should not ridicule heretical doctrines, and should avoid hard words though they be true; he should not be vain, nor brag, but he should without embarrassment and passion preach the Law. (21)

A monk should be modest though he be of a fearless mind; he should expound the Law with discrimination; he should use the two permitted kinds of speech, living among virtuous men, impartial and wise. (22)

He who follows the instruction may believe something untrue; one should kindly tell him: "It is thus or thus." One should never hurt him by outrageous language, nor give long-winded explanations of difficult passages. (23)

If the pupil does not understand his short explanation, he should explain at greater length. When the pupil has heard it, he will correctly understand the truth. A monk should utter pure speech, which is in accordance with the creed of the righteous teachers, and should declare the distinction of sin. (24)

He should well learn the sacred texts as they have been revealed; he should endeavour to teach the creed, but he should not speak unduly long. A faithful man who is able to explain the entire creed will not corrupt the faith. (25)

He should not pervert nor render obscure the truth; he should fabricate neither text nor meaning, being a saviour; being devoted to the teacher and considering well his words, he delivers faithfully what he has learned. (26)

He who correctly knows the sacred texts, who practises austerities, who understands all details of the Law, who is an authentic interpreter, clever, and learned, such a man is competent to explain the entire creed. (27)

Thus I say.

Fifteenth Lecture

Called

The Yamakas

What is past, present, and to come, all this is known to the Leader, the Saviour, who removes the hindrances to right faith. (1)

The remover of doubt knows the incomparable Law; he, the expounder of the incomparable Law, is not inclined towards this or that heretical doctrine. (2)

On this or that article of the creed he has the correct opinion; hence he is rightly called a true man; he who always possesses the truth is kind towards his fellow-creatures. (3)

Towards your fellow-creatures be not hostile: that is the Law of him who is rich in control; he who is rich in control renounces everything, and in this world meditates on the reflections on life. (4)

He whose soul is purified by meditating on those reflections is compared to a ship in water; like a ship reaching the shore he gets beyond misery. (5)

A wise man gets beyond it who knows the sins of this world; sinful acts are got rid of by him who does not undertake any new wrongful acts. (6)

He who does not undertake new wrongful acts does not acquire guilt, and he verily understands it; understanding it he becomes a great hero, who is held in honour and has nothing to fear on the Day of Judgement. (7)

A great hero who has no guilt does not fear death. As the wind extinguishes a light, so he puts down the lovely women in this world. (8)

Those men whom women do not seduce value salvation most; those men are free from bondage and do not desire worldly life. (9)

Turning from worldly life, they reach the goal by pious acts; by their pious acts they are directed towards salvation, and they show the way to others. (10)

The preaching of the Law has different effect on different creatures; he who is rich in control is treated with honour, but does not care for it; he exerts himself, subdues his senses, is firm, and abstains from unlawful sexual intercourse. (11)

He should not yield to temptations as a pig which is decoyed by wild rice, being proof against sins, and free from faults. Being free from faults he always subdues his senses, and has reached the incomparable cessation of sin. (12)

Knowing the incomparable control, he should not be hostile towards anybody, in thoughts, words, or deeds, having eyes to see everything. (13)

He truly is the eye of men who dwells, so to speak, on the end of desire; on its end, that is, its edge, glides the razor, on its end, that is, its rim, rolls the wheel. (14)

Because the wise use the ends of things, that is, plain food and the like, they are called "makers of an end" here. Here in the world of men we are men to fulfil the Law. (15)

In this creed which surpasses the world, men become perfected saints and attain the Garden, as I have heard; and I have heard that outside the rank of men this is not so. (16)

Some have said that the heavenly beings put an end to misery; but others have repeatedly said that this human life is not easily obtained. (17)

To one whose soul has left human life, it is not easy again to obtain instruction in the Law, nor is such a mental disposition which they declare appropriate for adopting the Law. (18)

How can it even be imagined that he should return to worldly life who professes the pure, complete, unparalleled Law, and is a receptacle of the unparalleled Law? (19)

How could the wise teachers return to worldly life, those who engage in no wrongful undertakings, the supreme, the eyes of the world? (20)

And there has been declared by Kasyapa the supreme condition, namely control, by realising which some happy and wise men reach excellence. (21)

A wise man who has gained strength in control, which leads to the expiation of sins, wipes out his former wrongful works, and does not do new ones. (22)

The great hero does no actions which are the effects of former sins. By his actions he is directed towards salvation, abstaining from works which are entailed by worldly life. (23)

That which all saints value highly, namely control, destroys the thorn of sin; practising it some have been delivered, and others have attained the Garden. (24)

There have been wise men, and there will be pious men, who having come to the end and made manifest the end of the incomprehensible path, have been delivered. (25)

Thus I say.

Sixteenth Lecture

Called

The Song

Now the venerable one said: He who thus subdues his senses, who is well qualified for his task and abandons his body, is to be called a scholar, an ascetic, a mendicant, an unfettered one. The pupil replied: Why is he who thus subdues his senses, who is well qualified for his task and abandons his body, to be called a scholar, an ascetic, a mendicant, an unfettered one? Tell this, O great sage! (1)

He is a scholar for this reason that he has ceased from all sinful actions, namely love, hate, quarrel, calumny, backbiting, reviling of others, aversion to control, and love of pleasures, deceit, untruth, and the sin of wrong belief; that he possesses self-restraint, always exerts himself, is not angry, nor proud. (2)

He is an ascetic for this reason that he is not hampered by any obstacles, that he is free from desires, abstaining from property, killing, telling lies, and unlawful sexual intercourse; and from wrath, pride, deceit, greed, love, and hate: thus giving up every passion that involves him in sin, such as killing of beings. Such a man deserves the name of an ascetic, who subdues moreover his senses, is well qualified for his task, and abandons his body. (3)

He is a mendicant for this reason that he is not conceited, but modest, and obedient to his teacher, that he subdues his senses, is well qualified for his task, and abandons his body, that he sustains all troubles and calamities, that he practises with a pure mind the prescribed conduct, exerts himself well, is steadfast, and eats but a moderate quantity of food which is given him by others. Such a man deserves the name of a mendicant. (4)

He is an unfettered one for this reason that he is single, knowing the absolute truth, awakened, proof against sins, well disciplined; that he possesses self-restraint and equanimity, knows the true nature of the self, is wise, has renounced the causes of sin both outwardly and inwardly, does not desire honour, respect, and hospitality, but searches and knows the Law, endeavours to gain salvation, and lives restrained. Such a man deserves the name of an unfettered one, who subdues his senses, is well qualified for his task, and abandons his body. (5)

Know this to be thus as I have told you, because I am the saviour. (6)

Thus I say.

Second Book

First Lecture

Called

The Lotus

O long-lived Gambusvamin! I, Sudharman, have heard the following discourse from the venerable Mahavira. We now come to the lecture called "the Lotus." The contents of it are as follows: (1)

There is a lotus-pool containing much water and mud, very full and complete, answering to the idea one has of a lotus-pool, full of white lotuses, delightful, conspicuous, magnificent, and splendid. (2)

And everywhere all over the lotus-pool there grew many white lotuses, the best of water-lilies, as we are told, in beautiful array, tall, brilliant, of fine colour, smell, taste, and touch, and splendid. (3)

And in the very middle of this lotus-pool there grew one big white lotus, the best of water-lilies, as we are told, in an excellent position, tall, and splendid. (4)

Sections 3 and 4 are to be repeated with the word "all" or "whole" added to "lotus-pool." (5)

Now there came a man from the Eastern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus. Now this man spoke thus: "I am a knowing, clever, well-informed, discerning, wise, not foolish man, who keeps the way, knows the way, and is acquainted with the direction and bent of the way. I shall fetch that white lotus, the best of all water-lilies." Having said this the man entered the lotus-pool. And the more he proceeded, the more the water and the mud seemed to extend. He had left the shore, and he did not come up to the white lotus, the best of water-lilies, he could not get back to this bank, nor to the opposite one, but in the middle of the lotus-pool he stuck in the mud. (6)

This was the first man. Now we shall describe the second man. There came a man from the Southern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus. There he saw one man who had left the shore, but had not come up to the white lotus, the best of water-lilies, who could not get back to his bank, nor to the opposite one, but stuck in the mud in the middle of the lotus-pool. Now the second man spoke of the first man thus: "This man is not knowing, not clever, not acquainted with the direction and bent of the way." For that man said: "I am a knowing man. I shall fetch that white lotus, the best of water-lilies." But this white lotus, the best of water-lilies, cannot be got in the way this man tried. (7)

"However, I am a knowing, clever man; I shall fetch that white lotus." Having said this the second man entered the lotus-pool, and he too stuck in the mud. This was the second man. The same thing happened to a third and a fourth man, who came from the Western and Northern quarters respectively, and saw two and three men respectively sticking in the mud. (8, 9)

Now a monk living on low food and desiring to get to the shore of this world, knowing, clever, and acquainted with the direction and bent of the way, came to that lotus-pool from some one of the four quarters or from one of the intermediate points of the compass. Standing on the bank of the lotus-pool he saw the one big white lotus. And he saw there those four men who having left the shore stuck in the mud. Then the monk said: "These men are not knowing, not acquainted with the direction and bent of the way; for these men thought: We shall fetch that white lotus, the best of water-lilies. But this white lotus, the best of water-lilies, cannot be got in the way these men tried. I am a monk living on low food, acquainted with the direction and bent of the way. I shall fetch that white lotus, the best of water-lilies." Having said this the monk did not enter the lotus-pool; but standing on the bank of it he raised his voice: "Fly up, O white lotus, best of water-lilies!" And the white lotus, the best of water-lilies, flew up. (10)

I have told you, O long-lived ascetics, a simile; you must comprehend the meaning of it. The monks and nuns honoured and praised the venerable ascetic Mahavira, and then spoke thus: "You have told, O long-lived ascetic, the simile, but we do not comprehend its meaning, O long-lived ascetic!" The venerable ascetic Mahavira addressed the crowd of monks and nuns, and spoke thus: Ah, you long-lived ascetics! I shall tell, declare, explain, expound, and demonstrate it with its meaning, reasons, and arguments. Thus I say: (11)

O long-lived ascetics, meaning the world I spoke of the lotus-pool. Meaning the burden of deeds I spoke of the water. Meaning pleasures and amusements I spoke of the mud. Meaning people in general I spoke of those many white lotuses, the best of water-lilies. Meaning the king I spoke of the one big white lotus, the best of water-lilies. Meaning heretical teachers I spoke of those four men. Meaning the Law I spoke of the monk. Meaning the community of the faithful I spoke of the bank. Meaning the preaching of the Law I spoke of the monk's voice. Meaning salvation I spoke of the lotus' flying up. Meaning these things, O long-lived ascetics, I told this simile. (12)

Here in the East, West, North, and South many men have been born according to their merit, as inhabitants of this our world, namely some as noble men, some as non-nobles, some in noble families, some in low families, some as big men, some as small men, some of good complexion, some of bad complexion, some as handsome men, some as ugly men. And of these men one man is king, who is strong like the great mountains, and who governs his kingdom in which all riots and mutinies have been suppressed.

And this king had an assembly of nobles and sons of nobles, chiefs and sons of chiefs, descendants of ancient houses and their sons, kinsmen and sons of kinsmen, warriors and sons of warriors, scholars and sons of scholars, princes and sons of princes, commanders and sons of commanders, generals and sons of generals. (13)

And of these men some one is full of faith. Forsooth, the ascetics or scholars made up their mind to go to him. Being professors of some religion, they thought: "We shall teach him our religion." And they said: "Know this, dear sir, that we explain and teach this religion well. (14)

"Upwards from the soles of the feet, downwards

from the tips of the hair on the head, within the skin's surface is what is called soul, or what is the same, the self. The whole soul lives; when this body is dead, it does not live. It lasts as long as the body lasts, it does not outlast the destruction of the body. With it ends life. Other men carry the corpse away to burn it. When it has been consumed by fire, only dove-coloured bones remain, and the four bearers return with the hearse to their village. Therefore there is and exists no soul different from the body. Those who believe that there is and exists no such soul speak the truth. Those who maintain that the soul is something different from the body cannot tell whether the soul as separated from the body is long or small, whether globular or circular or triangular or square or six-sided or eight-sided or long, whether black or blue or red or yellow or white, whether of sweet smell or of bad smell, whether bitter or pungent or astringent or sour or sweet, whether hard or soft or heavy or light or cold or hot or smooth or rough. Those, therefore, who believe that there is and exists no soul speak the truth. Those who maintain that the soul is something different from the body do not see the following objections: (15)

"As a man draws a sword from the scabbard and shows it you, saying: 'Friend, this is the sword, and that is the scabbard,' so nobody can draw the soul from the body and show it you, saying: 'Friend, this is the soul, and that is the body.' As a man draws a fibre from a stalk of Munja grass and shows it you, saying: 'Friend, this is the stalk, and that is the fibre;' or takes a bone out of the flesh, or the seed of the myrobalan from the palm of his hand, or a particle of fresh butter out of coagulated milk, and shows you both things separately; or as he presses oil from the seed of the linseed, and shows the oil and oilcake separately, or as he presses the juice from the sugar-cane, and shows the juice and the molasses separately, so nobody can show you the soul and the body separately. The same applies also when fire is churned from wood. Those who believe that there is and exists no soul speak the truth. Those who say that the soul is different from the body are wrong." (16)

This murderer says: "Kill, dig, slay, burn, cook, cut or break to pieces, destroy! Life ends here; there is no world beyond."

These unbelievers cannot inform you on the following points: whether an action is good or bad, meritorious or not, well done or not well done, whether one reaches salvation or not, whether one goes to Hell or not. Thus undertaking various works they engage in various pleasures and amusements for their own enjoyment. (17)

Thus some shameless men becoming monks propagate a law of their own. And others believe it, put their faith in it, adopt it, saying: "Well, you speak the truth, O scholar, O ascetic! We shall present you with food, drink, spices, and sweetmeats, with a robe, a bowl, or a broom." Some have been induced to honour them, some have made their proselytes honour them. (18)

Before entering an order they were determined to become ascetics, houseless, poor monks who would have neither sons nor cattle, to eat only what should be given them by others, and to commit no sins. After having entered their order they do not cease from sins, they themselves commit sins, they cause others to commit sins, and they assent to another's committing sins. Thus they are given to pleasures, amusements, and sensual lust; they are greedy, fettered, passionate, covetous, the slaves of love and hate; therefore they cannot free themselves from worldly bondage, nor free anybody else from it, nor free any other of the four kinds of living beings from it. They have left their former occupations, but have not entered the noble path. They cannot return to worldly life, nor get beyond it; they stick, as it were, in pleasures and amusements. Thus I have treated of the first man, as one who believes that soul and body are one and the same thing. (19)

Now I shall treat of the second man, as one who believes that everything consists of the five elements.

Here in the East, West, North, and South many men have been born according to their merit, and of these men one man is king. And of these men some one is full of faith. Forsooth, the ascetics or scholars made up their mind to go to him. Being professors of some religion they thought: "We shall teach him our religion." And they said: "Know this, dear sir, that we explain and teach this religion well. (20)

"There are five elements through which we explain whether an action is good or bad, meritorious or not, well done or not well done, whether one reaches salvation or not, whether one goes to Hell or not. Everything down to a blade of grass consists of them. (21)

"And one should know the intermixture of the elements by an enumeration of them. Earth is the first element, water the second, fire the third, wind the fourth, and air the fifth. These five elements are not created, directly or indirectly, nor made; they are not effects nor products; they are without beginning and end; they always produce effects, are independent of a directing cause or everything else; they are eternal. Some, however, say that there is a self besides the five elements. What is, does not perish; from nothing nothing comes. (22)

"All living beings, all things, the whole world consists of nothing but these five elements. They are the primary cause of the world, even down to a blade of grass. (23)

"A man buys and causes to buy, kills and causes to kill, cooks and causes to cook, he may even sell and kill a man. Know that even in this case he does not do wrong."

These unbelievers cannot inform you whether an action is good or bad, meritorious or not, well done or not well done, whether one reaches salvation or not, whether one goes to Hell or not. Thus undertaking various works they engage in various pleasures and amusements for their own enjoyment. They have left their former occupations, but have not entered the noble path. They cannot return to worldly life, nor get beyond it; they stick, as it were, in pleasures and amusements.

Thus I have treated of the second man, who believes that everything consists of the five elements. (24)

Now I shall treat of the third man, who believes that the self is the cause of everything.

Here in the East, West, North, and South many men have been born according to their merit, and of these men one man is king. And some ascetics or scholars made up their mind to go to him, and said: "Know this, dear sir, that we explain and teach this religion well." (25)

"Here all things have the self for their cause and their object, they are produced by the self, they are manifested by the self, they are intimately connected with the self, they are bound up in the self.

"As, for instance, a tumour is generated in the body, grows with the body, is not separate from the body, but is bound up in the body: so all things have the self for their cause, and are bound up in the self.

"As, for instance, a feeling of indisposition is generated in the body, grows with the body, is never separate from the body, but is bound up in the body: so all things have the self for their cause, and are bound up in the self.

"As, for instance, an anthill is made of earth, grows through earth, is not separate from earth, but is bound up in earth: so all things have the self for their cause, and are bound up in the self.

"As, for instance, a tree springs up on earth, grows on earth, is not separate from earth, but is bound up in earth: so all things have the self for their cause, and are bound up in the self.

"As, for instance, a lotus springs up in earth, grows on earth, is not separate from earth, but is bound up in earth: so all things have the self for their cause, and are bound up in the self.

"As, for instance, a mass of water is produced by water, grows through water, is not separate from water, but is bound up in water: so all things have the self for their cause, and are bound up in the self.

"As, for instance, a water-bubble is produced in water, grows in water, is not separate from water, but is bound up in water: so all things have the self for their cause, and are bound up in the self. (26)

"And the twelve books, the canon of the righteous teachers, which has been taught, produced, and declared by the ascetics, the unfettered ones, namely the first book and all down to the last, is wrong, not true, not a representation of the truth; but this our doctrine is correct, is true, is a representation of the truth."

The heretics in question make this assertion, they uphold this assertion, they try to establish this assertion.

Therefore they cannot get out of the misery produced by this error, even as a bird cannot get out of its cage. (27)

These heretics cannot inform you whether an action is good or bad, meritorious or not, whether one goes to Hell or not. Thus they engage in various pleasures and amusements for their own enjoyment. They stick, as it were, in pleasures and amusements.

Thus I have treated of the third man, who believes that the self is the cause of everything. (28)

Now I shall treat of the fourth man, who believes that fate is the cause of everything.

Here in the East, West, North, and South many men have been born according to their merit, and of these men one man is king. And some ascetics or scholars made up their mind to go to him, and said: "Know this, dear sir, that we explain and teach this religion well." (29)

"There are two kinds of men. One man admits action, another man does not admit action. Both men, he who admits action, and he who does not admit action, are alike, their case is the same, because they are actuated by the same force. (30)

"An ignorant man thinks about the cause as follows: 'When I suffer, grieve, blame myself, grow feeble, am afflicted, or undergo great pain, I have caused it; or when another man suffers, he has caused it.' Thus an ignorant man thinks himself or another man to be the cause of what he or the other man experiences. (31)

"A wise man thinks about the cause as follows: 'When I suffer, grieve, blame myself, grow feeble, am afflicted, or undergo great pain, I did not cause it; and when another man suffers, he did not cause it.'

"A wise man thinks thus about the cause of what he himself or another man experiences. I say this: 'Movable or immovable beings in all the four quarters thus, by the will of fate, come to have a body, to undergo the vicissitudes of life, to lose their body, to arrive at some state of existence, to experience pleasure and pain.'"

Entertaining such opinions these heretics cannot inform you whether an action is good or bad, meritorious or not, whether one goes to Hell or not. (32)

These worthless men entertain such opinions, and believe in them till they cannot return to worldly life, nor get beyond it; they stick, as it were, in pleasures and amusements.

I have treated of the fourth man, who believes that fate is the cause of everything. (33)

These four men, differing in intellect, will, character, opinions, taste, undertakings, and plans, have left their former occupations, but have not entered the noble path. They cannot return to worldly life nor get beyond it; they stick, as it were, in pleasures and amusements. (34)

I say: here in the East, West, North, and South there are some men, noble and non-noble, of good and bad complexion, handsome and ugly. They own small or large houses and fields, they own few or many servants and peasants. Being born in such-like families, they renounce their possessions and lead a mendicant's life. Some leave their kinsmen and their property to lead a mendicant's life; others, who have no kinsmen nor property, lead a mendicant's life. Whether they have kinsmen and property or not, they renounce them and lead a mendicant's life. (35)

Previously, however, they thought thus: "Here, indeed, a man, who is on the point of turning monk, makes the following reflections with regard to different things: I possess fields, houses, silver, gold, riches, corn, copper, clothes, real valuable property, as riches, gold, precious stones, jewels, pearls, conches, stones, corals, rubies. I enjoy sounds, colours, smells, tastes, and feelings of touch. These pleasures and amusements belong to me, and I belong to them." (36)

A wise man, previously, should thus think to himself: "Here, indeed, some painful illness or disease might befall me, unwished for, unpleasant, disagreeable, nasty, painful and not at all pleasant. O ye dear pleasures, take upon you this painful illness or disease, unwished for, unpleasant, disagreeable, nasty, painful and not at all pleasant, that I may not suffer, grieve, blame myself, grow feeble, be afflicted, and undergo great pain. Deliver me from this painful illness or disease." But this desire of his has never yet been fulfilled. (37)

Here, in this life, pleasures and amusements are not able to help or to save one. Sometimes a man first forsakes pleasures and amusements, sometimes they first forsake him. Pleasures and amusements are one thing, and I am another. Why then should we be infatuated with pleasures and amusements which are alien to our being? Taking this into consideration, we shall give up pleasures and amusements. A wise man thinks them alien to himself. (38)

There are things more intimately connected with me, namely my mother, father, brother, sister, wife, children, grandchildren, daughters-in-law, servants, friends, kinsmen, companions, and acquaintances. These my relations belong to me, and I belong to them. A wise man, previously, should think thus to himself: "Here, indeed, some painful illness or disease might befall me; O ye dear relations, take upon you this painful illness or disease, that I may not suffer, grieve, blame myself, grow feeble, be afflicted, and undergo great pain. Deliver me from this painful illness or disease." (39)

"Or some painful illness or disease, unwished for, unpleasant, disagreeable, nasty, painful and not at all pleasant might befall my dear relations. I will take upon me this painful illness or disease, that they may not suffer, grieve, blame themselves, grow feeble, be afflicted, and undergo great pain. I will deliver them from this painful illness or disease." But this desire of his has never yet been fulfilled. For one man cannot take upon himself the pains of another; one man cannot experience what another has done. (40)

Individually a man is born, individually he dies, individually he falls from this state of existence, individually he rises to another. His passions, consciousness, intellect, perceptions, and impressions belong to the individual exclusively. Here, indeed, the bonds of relationship are not able to help nor save one. Sometimes a man first forsakes his relations, sometimes they first forsake him. Relations are one thing, and I am another. Why then should we be infatuated with relations who are alien to our being? Taking this into consideration, we shall give up the bonds of relationship. (41)

There are things more intimately connected with me, namely my hands, feet, arms, legs, head, belly, character, life, strength, colour, skin, complexion, ear, eye, nose, tongue, and touch; they are part and parcel of me. But I grow old with regard to life, strength, colour, skin, complexion, ear, eye, nose, tongue, and touch. The strong joints become loose, the body is furrowed with wrinkles, the black hair turns white, even this dear body which has grown with food must be relinquished in due time. Making such reflections, a monk should lead a mendicant's life and know that all things are divided into living beings and things without life, and living beings again into movable and immovable ones. (42)

Here, indeed, householders are killers of beings and acquirers of property, and so are even some ascetics and scholars. They themselves kill movable and immovable living beings, have them killed by another person, or consent to another's killing them. (43)

Here, indeed, householders are killers of beings and acquirers of property, and so are even some ascetics and scholars. They themselves acquire sentient or senseless objects of pleasure, have them acquired by another person, or consent to another's acquiring them. (44)

Here, indeed, householders are killers of beings and acquirers of property, and so are even some ascetics and scholars. But I am no killer of beings nor an acquirer of property. Relying upon householders and such ascetics and scholars as are killers of beings and acquirers of property, we shall lead a life of chastity. He should, however, part company with them. The pupil asks: What is the reason thereof? The teacher answers: As before their ordination they were killers of beings, so they will be afterwards, and vice versa. It is evident that householders do not abstain from sins nor exert themselves in control; and as monks they will relapse into the same bad habits. (45)

The householders and those ascetics and scholars who are killers of beings and acquirers of property commit sins both from love and hatred. But a monk who takes this into consideration should lead a life subject to neither love nor hatred. (46)