(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, viz.) 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 (from the Uttaradhyayana XXXVI, 74-77) 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 Chandana, red chalk, Hamsagarbha, Pulaka, and sulphur; Chandraprabha, 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, experience their Karman, are actuated by it, have their form and duration of life determined by Karman, and undergo changes through the influence of Karman. 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 (Gambusvamin)! I (Sudharman) have heard the following Discourse from the Venerable (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 One has said, 'He (i. e. 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 Acharya says): 'The Venerable One 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 Acharya says): 'The Venerable One 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 Acharya 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 One: 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 Acharya says): The Venerable One 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, viz. earth-bodies, (all down to) movable beings, impose some restriction upon himself; (e.g.) 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 One 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, viz. 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 were sentient (in one existence) will become senseless ones (in another) and vice versa. Not getting rid of, nor shaking off, nor annihilating, nor destroying their Karman, the thoroughly wicked and ignorant wander from the body of a senseless being into that of sentient ones, or from the body of a sentient being into that of senseless ones, or from the body of a sentient being into that of another, or from the body 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 One 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 Acharya answers): The Venerable One 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 monk 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 monk does not act nor kill, he is free from wrath, pride, deceit, and greed, he is calm and happy. The Venerable One says that such a (monk) 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 (monk) 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 prophets 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 audarika, aharaka, and karmana bodies, 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 Jiva and Ajiva 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 liberation 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 Karman 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 fourfold Circle of Births [the cycle of this world] does not exist, but that it exists. (23)

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

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

Do not maintain that there is no place exclusively reserved for those who attain to perfection, 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 Sramanas do not comprehend the (soul's) bondage (through Karman). (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 monks who lead a pure life, and that those others lead an impure life. (31)

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

A monk should conform himself to these opinions taught by the Jinas, and wander about till he reaches final liberation. (33)

Thus I say.

Sixth Lecture,

Called

Ardraka.

Gosala.

'Listen, Ardraka, to what (Mahavira) has done. At first he wandered about as a single monk; but now he has surrounded himself by many monks, 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 monks, 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 Sramana or Brahmana 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 monks) and the five small vows (of the laity), the five Asravas and the stoppage of the Asravas, and control, who avoids Karman in this blessed life of Sramanas, him I call a Sramana." (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 no Sramanas. (8)

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

"Monks who eat seeds and use cold water, who beg alms as a means of living, will, though they leave their relations, be born again and again [meet misery again and again], and will not put an end to mundane existence." (10)

Gosala.

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

Ardraka.

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

"Sramanas and Brahmanas 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)

Gosala.

'Out of fear your Sramana will not stay in houses for travellers or in public garden-houses; for in such places he would meet with many clever people, with lower or nobler men, with talkative or silent ones. (15)

'He will not stay there because he fears lest some monks, wise, well instructed, learned men, who are well versed in the sacred texts and their meaning, should put questions to him.' (16)

Ardraka.

"Doing nothing without a purpose, nor without consideration, neither on the behest of the king nor from fear of anybody, he answers questions or not (according to the circumstances); but he (answers) worthy people with a definite purpose (in his mind). (17)

"He, the wise man, impartially teaches (the Law) whether he goes (to his pupils) or not; because unworthy men have fallen from the true faith, he does not go to places (frequented by them)." (18)

Gosala.

'As a merchant desirous of gain (shows) his wares and attracts a crowd to do business, in a similar way (acts) the Sramana Jnatriputra. This is what I think and calculate about it.' (19)

Ardraka.

"(Mahavira) acquires no new (Karman), he annihilates the old, avoiding wrong opinions; and thus the saviour said to others: Herein is contained the vow (leading to) Brahman [salvation] (i. e. Moksha); this is the gain which a Sramana is desirous of. Thus I say. (20)

"A merchant kills living beings and desires property; not leaving his kinsmen, he attracts a crowd in order to do business. (21)

"Desiring riches and addicted to sensuality, merchants wander about to earn their living. But we (say) that they are passionately fond of pleasures, unworthy, and desiring the enjoyment of love. (22)

"They do not abstain from slaughter and the acquirement of property, they are in bondage and full of wickedness; and their gain of which you spoke, will be the endless Circle of Births [the cycle of this world] and pains manifold. (23)

"They do not always make profit, nor does it last for ever; they meet with both results (success and failure) in their quest of gain. The profit (of the teacher), however, has a beginning, but no end; the saviour and sage shares his profit (with others). (24)

"Him who kills no (living beings), who has compassion on all creatures, who is well grounded in the Law, and causes the truth of the Law to be known, him you would equal to those wicked men! This is the outcome of your folly." (25)

A Buddhist.

'If (a savage) thrusts a spit through the side of a granary, mistaking it for a man; or through a gourd, mistaking it for a baby, and roasts it, he will be guilty of murder according to our views. (26)

'If a savage puts a man on a spit and roasts him, mistaking him for a fragment of the granary; or a baby, mistaking him for a gourd, he will not be guilty of murder according to our views. (27)

'If anybody thrusts a spit through a man or a baby, mistaking him for a fragment of the granary, puts him on the fire, and roasts him, that will be a meal fit for Buddhas to break fast upon. (28)

'Those who always feed two thousand worthy monks, acquire great merit and become powerful gods [angels] in Arupa (dhatu).' (29)

Ardraka.

"Well-controlled men cannot accept (your denial of) guilt incurred by (unintentionally) doing harm to living beings. It will cause error and no good to both who teach such doctrines and who believe them. (30)

"A man who knows the nature of movable and immovable living beings, above, below, and on earth, who is afraid of injuring them and abstains from wicked deeds, may speak and act (in accordance with our Law); he will not be guilty of any (sin). (31)

"It is impossible to mistake (a fragment of the granary) for a man; only an unworthy man can say it. How can (the idea of a man) be produced by a fragment of the granary? Even to utter this is an untruth. (32)

"Do not use such speech by means of which you do evil; for such speech is incompatible with virtues. No ordained (monk) should speak empty words. (33)

"Oh! you have explored this subject; you have thoroughly examined the consequences of acts of living beings; your (fame) reaches the Eastern and Western oceans; you view (the universe as if) it stood on the palm of your hands! (34)

"Thoroughly examining the consequences of acts of living beings, (our monks) have found out a pure way of sustaining life. It is a maxim of the monks of our creed, that nobody who lives by secret sins, should lay down the Law. (35)

"A man who always feeds two thousand worthy monks, does not control himself, and will be blamed in this world like a man with bloody hands. (36)

"They kill a fattened sheep, and prepare food for the sake of a particular person; they season the meat with salt and oil, and dress it with pepper. (37)

"You are irreligious, unworthy men, devoted to foolish pleasures, who say that partaking heartily of this meat you are not soiled by sin. (38)