A man will (occasionally) severely punish even the smallest offence of his next of kin, viz. his mother or father or brother or sister or wife or sons or daughters or daughters-in-law; e. g. he ducks the offender in cold water, (&c, all as in § 18, down to) hateful in this world and the next. They suffer, grieve, blame themselves, grow feeble, are afflicted, and undergo great pain; they do not cease to cause others to suffer, grieve, &c, to slay and to put men in fetters. (64)

And thus they are given to sensual pleasures, desire them, are held captive by them, passionately love them for four or five years, for six or ten years -- the period may be shorter or longer. Having enjoyed pleasures, having produced the effects of iniquity, having acquired the Karman of many sinful actions which generally bear him downwards, (he goes to the bottom of the hell). As a ball of iron or stone, when thrown in the water, sinks below the surface of the water till it stops at the bottom, so a man of the sort we are treating of, who is full of Karman, full of sin, full of demerit, full of disgrace, full of iniquity, full of wicked thoughts, deceit, imposture, and fraud, and, as a rule, kills animals, having died at the allotted time, will sink below this earth, and go to the bottom of the hell. (65)

These hells are round inside, square outside, on their floor razorlike arrows are thick-set (and covered with flowers), they are filled with perpetual darkness, never lighted up by the planets, moon, sun, Nakshatras, and stars; their floor is slippery with a coating of marrow, fat, flesh, blood, and matter, and besmeared with grease; these hells are impure, smelling detestably, black, of the colour of fire, very rugged, difficult to pass, horrid. And horrid are the pains in these hells. (66)

And those who are condemned to live in these hells, do not sleep nor slumber, nor do they get any consolation or comfort or recreation or encouragement; but the denizens of hell there suffer exquisite, great, deep, hard, rough, violent, painful, sharp, intolerable agonies. (67)

As a tree growing on a hill falls by its weight when its roots are cut, on a low, rugged, inaccessible place, so a man of the sort we are treating of wanders from womb to womb, from birth to birth [life to life], from death to death, from hell to hell, from pain to pain. His is the southern region, the hell, the dark fortnight. In the future he will not easily obtain enlightenment. (The conduct described in the preceding) part is unworthy, impure, (&c, see § 57, all down to) it is thoroughly untrue, and bad. This is the explanation of the first subject, viz. demerit. (68)

Now the explanation of the second subject, viz. merit, is as follows:

Here in the East, West, North, and South there are some such men as abstain from undertakings and possessions, righteous men, men practising righteousness, (&c, all as in § 58, but substitute 'righteous' for 'unrighteous,' down to) men gaining a righteous livelihood. They are of good character and morals, they are easy to please and good. They abstain from killing living beings as long as they live, (&c, all just the reverse of what was said in § 62, down to) whatever other suchlike wicked actions there be, that cause pains to other beings: these men abstain from them as long as they live. (69)

There are such monks as in walking carefully avoid to occasion the death of any living creature, (&c, all as in § 23, down to) as lead chaste lives regulated by the three Guptis, as are free from anger, pride, deceit, and greed, as are calm, tranquil, passionless, happy, free from the Asravas, and bondage, without sorrow; as water does not adhere to a copper vessel, or collyrium to mother-of-pearl (so sins find no place in them); their course is unobstructed like that of Life; like the firmament they want nothing to support them; like the wind they know no obstacles; their heart is pure like the water (of rivers or tanks) in autumn; like the leaves of a lotus they cannot be soiled by anything; their senses are well protected like the limbs of a tortoise; they are single and alone like the horn of a rhinoceros; they are free like birds; they are always waking like the fabulous bird Bharunda; they are valorous like elephants, strong like bulls, difficult to attack like lions, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold; like the earth they patiently bear everything; like a well-kindled fire they shine in their splendour. (70)

There are no obstacles anywhere for these reverend men. The obstacles have been declared to be of four kinds, viz. animals born from eggs, viviparous animals, things belonging to somebody, articles necessary for religious exercises. In whichever direction they want to go, there they meet with no obstacle; but being pure and free, full of learning, control, and austerities, they purify themselves. (71)

These reverend men practise the following mode of living which just suffices for carrying on existence; they eat but one meal in two, three, four, five, six, seven days, in half a month, in one, two, three, four, five, six months; they (have vowed to) live on such food only as has been taken out of the cooking-vessel, or as is still in it, or the first kind of food in one place and the second in another, or on low food, or bad food, or food collected in small bits, or food given with a dirty hand, or the reverse, or food given with a hand, &c. soiled by it; they (have vowed to) accept such alms only as are within sight (when they beg), or are out of sight, as they are asked whether they would accept, or as they are not asked about, as are given with contempt, or the reverse; they beg (in houses where they are) unknown, or when food is scarce; they accept only such things as are at hand, or only a limited number of gifts, or only a fixed quantity of food; they beg according to the rules (laid down for begging); they eat low food or bad food or tasteless food or badly tasting food or rough food or disagreeable food; they lead a low or mean life; they drink sour gruel, they eat nothing seasoned with ghee or similar materials; they do not drink liquors or eat meat, they do not eat highly-flavoured food; they eat standing, or supported by something, or sitting on a stool or an armchair; they lie down stretched out like a stick, or curved like a bent piece of wood; they sit in the sun, they go naked; they do not scratch themselves; they do not spit; they do not cut their beard, hair, and nails, they do not take any care of their person. (72)

Living in this way they practise many years Sramanahood, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. When they have attained that for whose sake they went about naked and bald-headed, did not bathe, nor clean their teeth, nor protect their head from the sun, nor wear shoes; they slept on the bare ground or a plank or a piece of wood, plucked out their hair, led a life of chastity, entered the houses of strangers, and bore, with indifference, success, failure, honour, disgrace, slights, blame, reviling, threatening, beating, all sorts of hardships, and the twenty-two calamities and troubles; (when they have attained their end), they reach, while they are breathing their last, the highest knowledge and faith, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete and full; and then they obtain absolute perfection, enlightenment, deliverance, final beatitude [salvation], and put an end to all misery. (73)

Some become liberated without assuming another body (after quitting the last). But others, having died at the allotted time, are, on account of a residue of (good) Karman, born [resurrected] in one of the regions of the gods [angels; the Garden]. Among very beautiful, very splendid, very excellent, very glorious, very strong, very powerful, very happy (gods), they become very beautiful, very splendid, &c, gods; their breasts shining with necklaces; their arms encumbered with bracelets and armrings; wearing ear-ornaments which play on their cheeks, and earrings which hang down to the bracelets on their upper arms; wearing various ornaments on their hands; their crowns adorned with gay wreaths; putting on highly perfumed, excellent clothes; using beautiful, excellent garlands and ointments; their splendid body ornamented with a long down-reaching garland; having divine colours, touches, constitution (of the body), and rank; lighting up and illumining all ten quarters (of the universe) with their divine beauty, splendour, lustre, brightness, brilliancy, and light; beautiful when they go, beautiful when they rest, and happy also in the time to come.

(The conduct described in the preceding) part is worthy, pure, (&c, see § 57, all down to) it is thoroughly true and good.

This is the explanation of the second subject, viz. merit. (74)

Now the explanation of the third subject, viz. the mixed state, is as follows:

Here in the East, West, North, and South there are some such men as have few desires, few undertakings, few possessions, righteous men, men practising righteousness, (&c, all as in § 69, down to) men gaining a righteous livelihood. They are of good character and morals, easy to please, and good. They abstain, as long as they live, from one kind of killing living beings, but they do not abstain from another, (&c, similar as in § 62, all down to) whatever suchlike wicked actions there be, that cause pains to other beings, from some of them these men abstain as long as they live, from others they do not abstain. (75)

There are, for instance, followers of the Sramanas, who comprehend (the doctrine about) living beings and things without life, who understand (the difference between) virtues and sins, who are well grounded in (the knowledge of) the Asravas, Samvara, the realisation and annihilation (of Karman), the subject of actions, bondage, and final liberation; who, without anybody to back them, cannot be seduced from the creed of the Nirgranthas by hosts of gods [angels], Asuras, Nagas, Suvarnas, Yakshas, Rakshasas, Kinnaras, Kimpurushas, Garudas, and snake-gods; who have no doubts, scruples, or misgivings about this creed of the Nirgranthas, but have grasped its meaning, got hold of its meaning, got information about its meaning, ascertained its meaning, and understood its meaning; whose very marrow of the bones has been penetrated by their love (for the Nirgrantha creed), avowing that it alone is true, and all others futile. They keep the bar (of their gates) raised and their door open, having no desire to enter a stranger's house or his seraglio. They strictly keep the Posaha-fast on the fourteenth and eighth days of the month, on certain festivals, and on full-moon days. They provide the Nirgrantha Sramanas with pure acceptable food, drink, dainties and spices, with clothes, alms-bowls, blankets and brooms, with drugs and medicines, with stools, planks, beds, and couches. They purify themselves by practising the Silavratas and Gunavratas, the Viramana, the Pratyakhyana, the Posaha-fasts, and austerities which they have vowed to perform. (76)

Living in this way they are for many years followers of the Sramanas, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. Having confessed their sins and expiated them, and having attained perfection, they die at their allotted time, to be born again [resurrected] as gods [angels] in one of the regions of the gods [the Garden], (&c, all as in § 74, down to) it is thoroughly true, and good.

This is the explanation of the third subject, viz. the mixed state. (77)

He who does not practise cessation (from sin), is called a foolish man; he who practises cessation (from sin), is called a wise man; he who in one regard practises cessation (from sin) and in another does not, is said to be in a state partaking of that of a wise man and that of a foolish man.

The conduct of him who does not practise cessation from all (sins), is that of a man who kills living creatures; it is unworthy, (&c, all down to) thoroughly untrue, and bad.

The conduct of him who practises cessation from all (sins), is that of a man who does not kill living creatures; it is worthy, pure, (&c, all down to) thoroughly true, and good.

The conduct of a man who in one regard practises cessation from all (sins) and in another does not, is that of a man who kills some living creatures and does not kill others; it is worthy, pure, (&c, all down to) thoroughly true, and good. (78)

Those whom we have been treating of, fall under the two heads: merit and demerit; (the former is when the Self is) at rest, (the latter, when it is) in disturbance.

Now the explanation of the first subject is as follows:

There are enumerated three hundred and sixty-three philosophical schools: those of the Kriyavadins, those of the Akriyavadins, those of the Ajnanikavadins, and those of the Vainayikavadins. These (philosophers) teach final beatitude [salvation], they teach final deliverance, they speak as Sravakas, they speak as teachers of Sravakas. (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 Sramanas and Brahmanas 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 birth, old age, death, conception in the womb, the Circle of Births [lives], regeneration [resurrection], existence as a foetus, the whole scale of mundane existences, 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 again and again wander about in the beginningless and endless, immense wilderness of the fourfold Samsara [this world and its trials]. They will not reach perfection, (&c, all down to) not put an end to all misery. -- This is a maxim of general application, (&c, all down to) holds good with regard to every (living being). (81)

But those Sramanas and Brahmanas 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) put an end to all misery. (82)

Thus those beings who practise the first twelve kinds of actions, have not attained perfection, (&c, all down to) have not, nor do, nor will put an end to all misery. (83)

But those beings who practise the thirteenth kind of action, have attained perfection, (&c, all down to) have put, or put, or will put an end to all misery. (84)

Thus a monk who obtains his soul's good and benefit, 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 the Samsara), should withhold his soul (from the twelve kinds of committing sins). (85)

Thus I say.

Third Lecture,

Called

Knowledge Of Food.

O long-lived (Gambusvamin)! I (Sudharman) have heard the following discourse from the Venerable (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 -- born in earth, originated in earth, and grown in earth, having in it their birth, origin, and growth, being impelled by their Karman, and coming forth in it on account of their Karman, 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 deprive of life 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 (animating trees) come into existence because of their Karman; so we are taught (by the Tirthakaras, &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, Sacchaka, 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, Kasaruya, Kachchabhanaiya, 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 combine in cohabitation in a [womb], which was produced by their Karman [GOD's decree], and there they deposit their humours. Therein are born the souls of different men, viz. of those born in Karmabhumi, or in Akarmabhumi, or in the minor continents, of 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, viz. those born in Karmabhumi, or Akarmabhumi, or in the minor continents, of 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, viz. 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, viz. solidungular animals, biungular animals, multiungular 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, viz. 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, viz. iguanas, ichneumons, porcupines, frogs, chameleons, Khoras, Gharakokillas, Vissambharas, rats, mangooses, Pailaiyas, cats, Chohas, Chauppaiyas. (The rest as in the last paragraph.) (25)