Now the explanation of the first subject is as follows:

There are enumerated three hundred and sixty-three philosophical schools: those of the Kriyavada, those of the Akriyavada, those of the Ajnanikavada, and those of the Vainayikavada. These (philosophers) teach final salvation, they teach final deliverance, they speak as disciples, they speak as teachers of disciples. (79)

All these philosophers, founders of systems of their own, differing in intellect, will, character, opinions, taste, undertakings, and plans, formed one large circle, and every one of them stood in his place.

One man took hold of a vessel quite full of burning coals by an iron pair of tongs, and addressed those philosophers, founders of systems of their own, differing in intellect, (&c, all down to) undertakings and plans, in the following way: 'Heighho! ye philosophers, (&c, all down to) undertakings and plans! take this vessel full of burning coals and hold it for a minute in your hands! But do not take hold of it by a pair of tongs, nor put out the fire, nor come to the help of one of your own creed or of an alien creed (by putting out the fire, &c.); but fair and honest, without using any trick, stretch out your hands.' Having thus spoken, the man took hold of the vessel quite full of burning coals by an iron pair of tongs, and (offered to) put it in the hands of those philosophers. But the philosophers, (&c, all down to) undertakings and plans, held back their hands. On this the man addressed all the philosophers, (&c, all down to) undertakings and plans, in the following way: 'Heighho, ye philosophers, (&c, all down to) undertakings and plans! why do you hold back your hands?' 'Our hand will be burned.' 'What then, if it is burned?' '(We shall suffer) pain.' 'Because you are afraid of pain, you hold back your hands!' (So are all creatures averse to pain). This is a maxim of general application, it is a true principle, a religious reflection; this maxim, this principle, this religious reflection holds good with regard to every (living being). Therefore those devout men and scholars who say that all sorts of living beings may be beaten or treated with violence or abused or tormented or deprived of life, will in the time to come suffer cutting or piercing, will experience old age, death, and the whole scale of worldly afflictions, and suffer a variety of pains. (80)

They will many times undergo punishment, pulling out of the hair, threatening, putting in irons, (&c., similar as in § 63, all down to) whirling round; (they will witness) the death of their mothers, fathers, brothers, sisters, sons, daughters, and daughters-in-law; (they will experience) poverty, bad luck, company of hated people, separation from those whom they love, misery, and despair; they will long wander about in the wilderness of error and affliction. They will not reach salvation, (&c, all down to) not be freed from all misery. — This is a maxim of general application, (&c, all down to) holds good with regard to every (living being). (81)

But those devout men and scholars who say that all sorts of living beings should not be beaten, &c, will in the time to come not suffer cutting, &c. They will not undergo many punishments, (&c, all just the reverse of what has been said in §§ 80, 81, down to) be freed from all misery. (82)

Thus those beings who practise the first twelve kinds of actions, have not attained salvation, (&c, all down to) have not been, nor are, nor will be freed from all misery. (83)

But those beings who practise the thirteenth kind of action, have attained salvation, (&c, all down to) have been, or are, or will be freed from all misery. (84)

Thus a man devoted to the good and benefit of his soul, who guards himself, who (well directs the functions) of his soul, who well exerts himself, who protects himself (from evil), who is careful of himself, who saves himself (from perdition), should withhold his soul (from the twelve kinds of committing sins). (85)

Thus I say.

Third Lecture,

Called

Knowledge Of Food.

O long-lived Jambusvamin! I (Sudharman) have heard the following discourse from the Venerable Messenger (Mahavira). We now come to the Lecture called 'Knowledge of Food.' The contents of it are as follows:

Here in the East, West, North, and South there are, all in all, in the world four kinds of seed: seeds generated at the top (of the plant), at its root, at its knots, at its stem. According to the seed and place (of growth) of these plants, some beings — by God's decree, born in earth, originated in earth, and grown in earth, having in it their birth, origin, and growth, coming forth in it by God's command, growing there in particles of earth, the origin of various things — come forth as trees. (1)

These living beings feed on the liquid substance of these particles of earth, the origin of various things; these beings consume earth-bodies, water-bodies, fire-bodies, wind-bodies, bodies of plants; they take the life of the bodies of manifold movable and immovable beings; the destroyed bodies which have been consumed before, or absorbed by the rind, (are) digested and assimilated (by them). And the bodies of these (trees) which bring forth their different parts, are of manifold colours, smells, tastes, touches, forms, and arrangement of corporeal particles. These beings come into existence by God's decree; so we are taught (by the messengers, &c.). (2)

And again it has been said of old: some beings born in trees, originated by trees, sprung from trees, (&c, as in § 1, down to) springing from trees that originated in earth, come forth as trees originated by trees. These beings feed on the sap of the trees originated in earth, (&c, all as in § 2, down to the end). (3)

(In the same way, and in nearly the same words, the offshoots of the trees mentioned in the preceding paragraph are treated of.) (4)

And again it has been said of old: some beings born in trees, (&c, all as above, down to) growing in trees, that are originated by trees, come forth as their roots, bulb, stem, branches, twigs, leaves, flowers, fruits, and seeds. These beings feed on the sap of those trees originated by trees, (&c, all as in § 2, down to) and the bodies of the roots, bulb, stem, &c. are of manifold colours, (&c, all as in § 2, down to the end). (5)

(The four paragraphs that come next, 6-9, are identical with the preceding ones, except that 'creeper' is substituted for 'tree.') (6-9)

(In the same way 'grass' is treated in four paragraphs, but the whole is much abridged; then it is said that 'herbs' and 'plants' are to be treated in four paragraphs each.) (10-15)

And again it has been said of old: some beings born in earth, (&c, all as in § 1, down to) growing there in particles of earth that are the origin of various things, come forth as Aya, Kaya, Kuhana, Kandu, Uvvehaliya, Nivvehaliya, Esava, Sakkha, Acchattaga, Vasanaya. (The rest as in § 2, but substitute the words Aya, &c. for 'trees.') Here there is only one paragraph, the remaining three do not apply here. (16)

And again it has been said of old: some beings born in water, (&c, all as in §§ 1-11, substitute only 'water' for 'earth.' Thus we have four paragraphs for trees, four for creepers, four for grass, four for herbs, four for plants). (17)

Now it has been said of old: some beings born in water, (&c, all as above, down to) growing in particles of water that are the origin of various things, come forth as Udaga, Avaga, Panaga, Sevala, Kalambuya, Kaseruya, Kacchabhanuya, Uppala, Pauma, Kumuya, Nalina, Subhagasomya, Pondariya, Mahapondariya, Sayavatta, Sahassavatta, Kallhara, Kokanada, Tamarasa, as stalks and fibres of lotus, as Pukkhala, and Pukkhalatthibhaga. (The rest similar as in § 2.) (18)

And again it has been said of old: some beings come forth as movable beings from trees born in earth, from trees originated by trees, from the roots, (&c, down to) seeds produced by trees, originated by creepers born on trees, from creepers born on creepers, from the roots, &c. of creepers born on creepers, from grass, from herbs, from plants, from Aya, (&c, all down to) Kura born in earth; from trees born in water (the rest similar as with trees born in earth), from Udaga, (&c, all down to) Pukkhalatthibhaga born in water. (19)

These creatures feed on the sap of the trees, creepers, grass, herbs, plants, be they born in earth or water, on trees or creepers or grass or herbs or plants; (the sap) of their roots, (&c, all down to) seeds, of Ayas, &c, of Udakas, &c. And these creatures consume earth-bodies, (&c, all as in § 2, down to) assimilated by them. And the bodies of these beings born of trees, creepers, grass, herbs, plants, their roots, &c, of Ayas, &c, of Udagas, &c, are of manifold colours, (&c, the rest as in § 2, down to the end). (20)

And again it has been said of old: a man and a woman come together in lawful union, and there God places the seed. Therein are created different men, namely those born in lands of toil, or in lands without toil, or in the minor continents, Aryas and barbarians, as women or men or eunuchs, according to the semen and blood of the mother and the other circumstances (contingent on their coming into existence). These beings at first feed on the menses of the mother and the semen of the father, or both combined into an unclean, foul (substance). And afterwards they absorb with a part (of their bodies) the essence of whatever food the mothers take. Gradually increasing and attaining to the proper dimensions of a foetus they come forth from the womb, some as males, some as females, some as neuters. As long as they are babies, they suck the mother's milk; but when they grow older, they eat boiled rice, or gruel, or both movable and immovable beings. These beings consume earth-bodies, (&c, all as before, down to) assimilated by them. And the bodies of these men, namely those born in lands of toil, or lands without toil, or in the minor continents, Aryas and barbarians, are of manifold colours, (&c, all as in § 2, down to the end). (21)

(This paragraph is nearly identical with the preceding one, but substitute 'aquatic animals of five organs of sense, namely fishes, (all down to) porpoises' for 'different men' in the beginning and the end. The following sentence in the middle is slightly different; it runs thus: 'as long as they are young, they feed on the mothers' humours, but when they grow older they eat plants, or both movable and immovable beings.') (22)

(This paragraph treats of) quadrupeds, terrestrial animals with five organs of sense, namely solid-hoofed animals, cloven-hoofed animals, many-toed animals, and animals having toes with nails. (All as in the last paragraph, only 'as long as they are young, they feed on their mothers' milk.') (23)

(This paragraph treats of) reptiles moving on the breast, (being) terrestrial animals with five organs of sense, namely snakes, huge snakes, Asalika, and dragons. (All as before, but the following passage is different.) Some bring forth eggs, some bring forth living young ones; some come out of the egg as males, some as females, some as neuters. As long as they are young, they live on wind. (The rest as above.) (24)

(This paragraph treats of) terrestrial animals with five organs of sense, walking on their arms, namely iguanas, ichneumons, porcupines, frogs, chameleons, Khoras, Gharakokillas, Vissambharas, rats, mongooses, Pailaiyas, cats, Cohas, Caupaiyas. (The rest as in the last paragraph.) (25)

(This paragraph treats of) aerial animals with five organs of sense: birds with membranous wings, birds with feathered wings, birds with wings in the shape of a box, and birds (which sit on) outspread wings. (All as before; only the following passage is different): 'As long as they are young, they are hatched by their mothers' warmth.' (The rest as above.) (26)

And again it has been said of old: there are beings of manifold birth and origin, (&c, all as in § 1, down to) growing there on the animate or inanimate bodies of manifold movable or immovable creatures, come forth as parasites. These beings feed on the humours of various movable and immovable creatures, &c. And the bodies of these movable and immovable parasites are of manifold colours, (&c, as above). (27)

In the same way vermin generated in filthy substances and in the skin of living animals are to be treated of. (28, 29)

And again it has been said of old: there are some beings of manifold birth and origin, (&c, all as in § 1, down to) growing thereon (or in) the animate or inanimate bodies of manifold movable or immovable creatures as that (water)-body, which is produced by wind, condensed by wind, and carried along by wind; it goes upwards, when there is an upward wind; it goes downwards, when there is a downward wind; it goes in a horizontal direction, when there is a horizontal wind; (its varieties are) hoar-frost, snow, mist, hailstones, dew, and rain. These beings feed on the humours of these manifold movable and immovable creatures, &c. And the bodies of these (water-lives, namely) hoar-frost, &c, produced by manifold movable or immovable creatures, are of manifold colours, (&c, as above). (30)

And again it has been said of old: some beings, born in water, (&c, all similar as in § 1, down to) come forth in water(-bodies) in the water produced by manifold movable or immovable beings. These beings feed on the humours of the water(-bodies) produced by manifold movable and immovable creatures. (The rest similar as above.) (31)

And again it has been said of old: some beings, born in water, (&c, all similar as in § 1, down to) come forth in water-bodies produced by other water-bodies. These beings feed on the humours of those other water-bodies produced by water-bodies. (The rest similar as above.) (32)

And again it has been said of old: some beings, born in water, (&c, all similar as in § 1, down to) come forth as movable creatures in the water produced by water-bodies. These beings feed on the humours of the water(-bodies) produced by water. (The rest similar as before.) (33)

And again it has been said of old: some beings, of various birth and origin, (&c, all as in § 1, down to) come forth as fire-bodies in the manifold animate or inanimate bodies of movable or immovable creatures. These beings feed on the manifold movable or immovable creatures. (The rest similar as before.)

The remaining three paragraphs are similar (to those treating of) water-bodies. (34)

(This paragraph treats of wind-bodies in the same way as the preceding ones treated of fire-bodies; like it, it consists of four paragraphs). (35)

And again it has been said of old: some beings, of various birth and origin, (&c, all as in § 1, down to) come forth, in the manifold animate and inanimate bodies of movable and immovable creatures, as earth, gravel, &c. Here the following verses are to be made use of:

1 Earth, gravel, sand, stones, rocks, rock-salt, iron, copper, tin, lead, silver, gold, and diamond;

2 Orpiment, vermilion, realgar, Sasaka, antimony, coral, Abhrapatala, Abhravaluka; these are varieties of gross (earth-)bodies, and precious stones.

3 Hyacinth, natron, Anka, crystal, Lohitaksha, emerald, Masaragalla, Bhujamocaka, and sapphire;

4 Candana, red chalk, Hamsagarbha, Pulaka, and sulphur; Candraprabha, lapis lazuli, Jalakanta, and Suryakanta.

These beings feed on the humours of these manifold movable and immovable beings. (The rest as above.)

The remaining three paragraphs are similar (to those treating of) water-bodies. (36)

And again it has been said of old: all sorts of living beings, of manifold birth, origin, and growth, born in bodies, originated in bodies, grown in bodies, feeding on bodies, receive the recompense of their deeds, are driven by them, have their form and duration of life determined by God's decree, and undergo changes through the course of their deeds. This you should know, and knowing it you will be careful and circumspect with regard to your food, and always exert yourself. (37)

Thus I say.

Fourth Lecture,

Called

Renunciation Of Activity.

O long-lived Jambusvamin! I (Sudharman) have heard the following Discourse from the Venerable Messenger (Mahavira). We now come to the Lecture called 'Renunciation of Activity.' The contents of it are as follows:

It is the self that may not renounce (activity), that may be accustomed to act, that may adhere to errors, that may be prone to sin, that may be thoroughly ignorant, that may be thoroughly stolid, that may not consider the operations of mind, speech, and body, that may not avoid and renounce sins.

The Venerable Messenger has said, 'He (that is, the self) is uncontrolled, unresigned, does not avoid and renounce sins, is active, careless, prone to sin, thoroughly ignorant, thoroughly stolid. Though a fool does not consider the operations of his mind, speech, and body, nor does see even a dream; still he commits sins.' (1)

The opponent says to the teacher: 'There can be no sin, if (the perpetrator of an action) does not possess sinful thoughts, speech, and functions of the body, if he does not kill, if he has no internal organ, if he does not consider the operations of mind, speech, and body, if he does not see even a dream.'

What is the meaning of the opponent in making this statement? 'When there is a sinful mind, there is sin of the mind; when there is sinful speech, there is sin of the speech; when there is a sinful body, there is sin of the body. When one kills, possesses an internal organ, and considers the operations of mind, speech, and body, when one sees even a dream, then there is sin. Only he who has these qualities can commit sin.' The opponent goes on to say, 'Those who say: There is sin, though (the perpetrator of an action) does not possess sinful thoughts, speeches, and functions of the body, though he does not kill, though he does not possess an internal organ, though he does not consider the operations of mind, speech, and body, and though he does not see even a dream, — those who say this, are wrong.' (2)

Here the teacher says to the opponent: 'It is true what I have just said: there is sin, though (the perpetrator of the action) do not possess sinful thoughts, (&c, all as above, down to) though he do not see even a dream.' 'What is the reason thereof?' (The Acarya says): 'The Venerable Messenger has assigned the six classes of living beings as the reason: the earth-lives, (&c, all down to) movable beings. With regard to these six classes of living beings, the self does not avoid and renounce sins, he is wicked and does harm through cruelty: (this holds good with regard to the five cardinal sins:) killing of living beings, &c. (and the passions:) anger, &c. (down to) the sin of wrong belief.' (3)

(The Acarya says): 'The Venerable Messenger has illustrated this by the example of a murderer: a murderer (who hates) a householder or his son or the king or his servant, resolves, on an occasion offering, to enter (the victim's house) and to kill him when he finds an opportunity. Is not this murderer who has formed this resolution, (a man) who, day and night, whether sleeping or waking, is full of hostility and wrong; who is wicked and does harm through cruelty? An unbiassed opponent before whom this is laid, will answer: Indeed, he is!' (4)

(The Acarya says): 'As this murderer who has formed the above resolution is a man who (&c, all as in § 4, down to) does harm through cruelty — (and this holds good with regard to the five cardinal sins:) killing of living beings, &c. (and the passions:) anger, &c, (down to) the sin of wrong belief — so it has been said of him by the Venerable Messenger: he is uncontrolled, unresigned, he does not avoid and renounce sins, he is active, careless, prone to sin, thoroughly ignorant, thoroughly stolid. Though a fool does not consider the operations of his mind, speech, and body, nor does see even a dream, still he commits sins. (5)

As a murderer who entertains (murderous) intentions towards a householder, &c, is a man who (&c, all as in § 4, down to) does harm through cruelty; so an ignorant man who entertains (cruel) intentions towards all sorts of living beings, is a man who (&c, all as in § 4, down to) does harm through cruelty. (6)

(An opponent might object): This is no good reasoning. (For) there are many living beings which one, during one's whole life, never saw, nor heard of, nor cared for, nor took notice of. Towards these beings, therefore, one cannot (be said to) entertain (murderous) intentions, nor to be one who, day and night, whether sleeping or waking, is full of hostility and wrong, (&c, the rest as in § 4). (7)

(The Acarya says): The Venerable Messenger has refuted this by two illustrations, one of a sentient being, the other of a senseless being. The first is as follows: A sentient being, possessing five organs of sense and a developed internal organ, may with regard to the six classes of living beings, namely earth-bodies, (all down to) movable beings, impose some restriction upon himself; (for example) that he will meet his wants, or have them met by others, by means of earth-bodies only. His intention is: I shall meet my wants, or have them met by others, by means of earth-bodies only. His intention is not (to make use of) this or that (particular earth-body): he meets his wants, or has them met by others, by means of earth-bodies in general. With regard to them, therefore, he is uncontrolled, unrestrained, does not avoid and renounce sins. The same applies to the remaining five classes of living beings. — Some one may meet his wants, or have them met by others, by means of the six classes of living beings. His intention is: I shall meet my wants, or have them met by others, by means of the six classes of living beings; it is not: by means of some particular beings. He meets his wants, (&c.) by means of living beings in general. With regard to them, therefore, he is uncontrolled, &c. (This holds good with the five cardinal sins): killing of living beings, &c, (and with the passions): anger, (&c, all down to) the sin of wrong belief. The Venerable Messenger has said that such a creature, (&c, all as in § 1, down to) commits sins. (8)

The illustration of senseless beings is as follows: Senseless beings, namely earth-bodies, (&c, all down to) plants, to which must be added, as a sixth item, some movable beings, which have no reason nor consciousness, nor intellect, nor mind, nor speech, in order to do something, or to have it done by others, or to consent to others' doing it; these benighted creatures (are to be considered as murderers), are full of hostility and wrong (all as in § 4) against all sorts of living beings. (This holds good with the five cardinal sins:) killing of living beings, &c, (and with the passions, all down to) the sin of wrong belief. Know this: though these beings have neither mind nor speech, yet as they cause pain, grief, damages, harm, and injury, they must be regarded as not abstaining from causing pain, &c. (9)

Thus even senseless beings are reckoned instrumental in bringing about slaughter of living beings, (&c, all down to) the sin of wrong belief. Beings, whatever their origin, who are sentient will, in the course of their deeds, be reckoned among the senseless and vice versa. Not getting rid of, nor shaking off, nor annihilating, nor destroying their evil deeds, the thoroughly wicked and ignorant wander from the state of a senseless being into that of sentient ones, or from the state of a sentient being into that of senseless ones, or from the state of a sentient being into that of another, or from the state of a senseless being into that of another. The sentient beings and the senseless ones, both are wrong in their conduct and commit sins through cruelty. The Venerable Messenger has said that such a (creature) is uncontrolled, (&c, all as in § 1, down to) commits sins. (10)

(The opponent asks): 'What must one do or cause to be done, in order to become controlled and restrained, to avoid and renounce sins?' (The Acarya answers): The Venerable Messenger has declared that the cause (of sins) are the six classes of living beings, earth-lives, &c. As I feel pain, so they do. Therefore they should not be injured or killed.

This constant, permanent, eternal, true Law has been taught by wise men who comprehend all things. Thus a devout man abstains from (the five cardinal sins): slaughter of living beings, &c., (and of vices, all down to) the sin of wrong belief. He does not clean his teeth with a tooth-brush, he does not accept collyrium, emetics, and perfumes. Such a man does not act nor kill, he is free from wrath, pride, deceit, and greed, he is calm and happy. The Venerable Messenger says that such a (man) is well controlled and restrained, does avoid and renounce sins, is not active, but careful and thoroughly wise. (11)

Thus I say.

Fifth Lecture,

Called

Freedom From Error.

A very clever (man) who practises the vow of chastity, should not adopt the following (heretical) doctrines, nor behave badly in this religion. (1)

He should not believe that (this world) is without beginning or without end, eternal or not eternal, according to the argumentation (of heretics). (2)

From these alternatives you cannot arrive at truth; from these alternatives you are, certainly, led to error. (3)

One should not say: that there will be an end of beings who (know and) teach the truth; nor that all beings are not alike, nor that they shall be in (perpetual) bondage, or (that the messengers are) eternal. (4)

From these alternatives you cannot arrive at the truth, &c. (see verse 3). (5)

One should not say: the guilt of killing small and great animals is the same, or not the same. (6)

From these alternatives, &c. (7)

One should know that those who accept things especially prepared for them, will be affected by demerit (in some cases), or will not be affected (where it is allowed by scripture). (8)

From these alternatives, &c. (9)

One should not maintain the identity of the bodily, the subtle, and the deed-bearing natures, nor that everything cannot everywhere come into existence, nor that it can. (10)

From these alternatives, &c. (11)

Do not maintain that the world does not exist, maintain that it exists. (12)

Do not maintain that the living and the lifeless do not exist, but that they exist. (13)

Do not maintain that Dharma and Adharma do not exist, but that they exist. (14)

Do not maintain that bondage and release do not exist, but that they exist. (15)

Do not maintain that virtue and vice do not exist, but that they exist. (16)

Do not maintain that Asrava and the stoppage of Asrava do not exist, but that they exist. (17)

Do not maintain that the experiencing of the effect, and the annihilation of the deed do not exist, but that they exist. (18)

Do not maintain that activity and non-activity do not exist, but that they exist. (19)

Do not maintain that anger and pride do not exist, but that they exist. (20)

Do not maintain that deceit and greed do not exist, but that they exist. (21)

Do not maintain that love and hate do not exist, but that they exist. (22)

Do not maintain that the life, death, resurrection, and judgement do not exist, but that they exist. (23)

Do not maintain that there are no angels, but that there are. (24)

Do not maintain that there is no such thing as salvation and non-salvation, but that there is such a thing. (25)

Do not maintain that there is no place exclusively reserved for those who attain to salvation, but that there is such. (26)

Do not maintain that there are no pious and wicked men, but that there are. (27)

Do not maintain that there is no such thing as good and bad, but that there is good and bad. (28)

The theory will not work that (a man is always) good, or (always) bad. The wrongly instructed devout do not comprehend the (soul's) bondage (through deeds). (29)

(Do not assert) that everything is imperishable, or full of pains, nor that criminals should be put to death or not be put to death; one should not speak in this way. (30)

Do not assert that those men are well-behaved who lead a pure life, and that those others lead an impure life. (31)

A wise man should not say: we get alms (from this householder) or we do not; but he should improve his chances for final salvation. (32)

A man should conform himself to these opinions taught by the Victors, and wander about till he reaches final salvation. (33)

Thus I say.

Sixth Lecture,

Called

Ardraka.

Gosala.

'Listen, Ardraka, to what (Mahavira) has done. At first he wandered about as a single devout man; but now he has surrounded himself by many followers, and teaches every one of them the Law at length. (1)

'The inconstant man has decided upon this mode of life: to stand up in a crowd of men, surrounded by followers, and to teach his doctrines for the benefit of many people. Therefore his former and his present life are not of a piece. (2)

'Either to live as a single mendicant (was right conduct) or his present life; therefore both do not agree with each other.'

Ardraka.

"His past, present, and future lives agree with each other; for he is really always single and alone (though he be now surrounded by many followers). (3)

"For if a devout man or scholar who causes peace and security, comprehends the nature of movable and immovable living beings and explains it in a crowd numbering thousands, he realises singleness, remaining in the same mental condition as before. (4)

"It is no sin to teach the Law, if (he who teaches it) is patient and resigned, subdues his senses, avoids bad speech, and uses virtuous speech. (5)

"He who (teaches) the great vows (of the devout) and the five small vows (of the laity), the five Asravas and the stoppage of the Asravas, and control, who avoids evil deeds in this blessed life of the devout, him I call devout." (6)

Gosala.

('As your Law makes it no sin for Mahavira to surround himself by a crowd of disciples), so according to our Law an ascetic, who lives alone and single, commits no sin if he uses cold water, eats seeds, accepts things prepared for him, and has intercourse with women.' (7)

Ardraka.

"Know this: those who use cold water, eat seeds, accept things especially prepared for them, and have intercourse with women, are (no better than) householders, but they are not devout. (8)

"If those who eat seeds, use (cold) water, and have intercourse with women, are admitted to be devout, then householders too are devout; for they do the same things. (9)

"Men who eat seeds and use cold water, who beg alms as a means of living, will, though they leave their relations, not escape the reckoning, and will not put an end to worldly bondage." (10)

Gosala.

'In making this statement you blame all philosophers alike!'

Ardraka.

"Every philosopher praises his own doctrines and makes them known. (11)

"The devout and the scholars blame one another when they teach (their doctrines). (The truth, they say,) is all on their side; there is none on that of the opponents. But we blame only the (wrong) doctrines and not at all (those who entertain them). (12)

"We do not detract from anybody because of his personal qualities; but we make known the path pointed out in our creed. I have been taught the supreme, right path by worthy, good men. (13)

"If a well-controlled man, afraid of injuring any movable or immovable living beings, above, below, or on earth, condemns (evil deeds), he does not at all blame (anybody) in this world." (14)