001 I always salute with my head that eminent one among the great Jinas, who is worshipped by the host of Indras and who has described the Dravyas (substances) Jiva and Ajiva.
002 Jiva is characterized by upayoga, is formless and an agent, has the same extent at its own body, is the enjoyer (of the fruits of Karma), exists in samsara, is Siddha and has a characteristic upward motion.
003 According to Vyavahara Naya, that is called Jiva, which is possessed of four Pranas, viz., Indriya (the senses), Bal (force), Ayu (life) and Ana-prana (respiration) into the three periods of time (viz., the present, the past and the future), and according to Nischaya Naya that which has consciousness is called Jiva.
004 Upayoga is of two kinds, Darshana and Jnana. Darshana is of four kinds, Darshana is known to be (divided into) Chaksu, Achuksu; Avadhi and Kevala.
005 Jnana is of eight kinds, viz., Jnana and Ajnana of Mati, Sruta and Avadhi, manah-paryaya and Kevala. (It is also divided into Pratyaksha and Paroksa (from another point of view).
006 According to Vyavahara Naya, the general characteristics of Jiva are said to be eight kinds of Jnana and four kinds of Darshana. But according to Suddha Naya, (the characteristics of Jiva) are pure Jnana and Darshana.
007 According to Nischaya Naya, Jiva is without form; because the five kinds of colour and taste, two kinds of smell, and eight kinds of touch are not present in it. But according to Vyavahara Naya [Jiva] has form through the bondage [of Karma.]
008 According to Vyavahara Naya is the doer of the Pudgala Karmas. According to Nischaya Naya (Jiva is the doer of) Thought Karmas. According to Suddha Naya (Jiva is the doer) of Suddha Bhavas.
009 According to Vyavahara Naya, Jiva enjoys happiness and misery the fruits of Pudgala karmas, According to Nischaya Naya, Jiva has conscious Bhavas only.
010 According to Vyavahara Naya, the conscious Jiva, being without Samudghata, becomes equal in extent to a small or a large body, by contraction and expansion; but, according to Nischaya, Naya (it) is existent in innumerable Pradesas.
011 The earth, water, fire, air and plants are various kinds of Sthavara possessed of one sense. The Trasa Jivas, conches, etc., are possessed of two, three, four and five senses.
012 Jivas possessing five senses are known (to be divided into) those having mind and those without mind. All the rest are without mind. [Jivas] having one sense (are divided into two classes) Badara and Suksma. All (of these have again to varieties each) Paryapta and its opposite.
013 Again, according to impure (Vyavahara) Naya, Samsari Jivas are of fourteen kinds according to Margana and Gunasthana. But according to pure Naya, all Jivas should be understood to pure.
014 The Siddhas (or liberated Jivas) are void of karmas, possessed of eight qualities, slightly less than the final body, eternal, possessed of Utpada (rise) and Vyaya (fall), and existent at the summit of Loka.
015 Again, Ajivas should be known to be Pudgala, Dharma, Adhrma, Akasa and Kala. Pudgala has form and the qualities, Rupa, etc. But the rest are without form.
016 Sound, union, fineness, grossness, shape, division, darkness and image, with lustre and heat (are) modifications of the substance (known as) Pudgala.
017 As water assists the movement of moving fish, so Dharma (assists the movement of moving) Pudgala and Jiva. (But) it does not move (Pudgala and Jiva which are) not moving.
018 As shadow (assists the staying of) the travellers, (so) Adharma assists the staying of the Pudgalas and Jivas which are stationary, But that (i.e. Adharma) does not hold back moving (Pudgalas and Jivas).
019 Know that which is capable of allowing space to Jiva etc. to be Akasa, according to Jainism Lokakasa and Alokakasa, thus (Akasa is) of two kinds.
020 Lokakasa is that in which Dharma, Adharma, Kala, Pudgala and Jiva exist. That which is beyond (this Lokakasa) is called Alokakasa.
021 Vyavahara Kala (Time from the ordinary point of view) is that which helps to produce changes in substances and which is known from modifications (produced in substances), while Parmarthika (i.e. real) Kala is understood from continuity.
022 Those innumerable substances which exist one by one in each Pradesa of Lokakasa, like heaps of jewels, are points of time.
023 In this manner this Dravya is said to be of six kinds, according to the subdivisions of Jiva and Ajiva. The five, without Kala, should be understood to be Astikayas.
024 As these exist, they are called "Asti" by the great Jinas, and because (they have) many Pradesas, like bodies, therefore (they are called) Kayas. (Hence these are called) Astikayas.
025 In Jiva and in Dharma and Adharma, the Pradesas are innumerable, in Akasa (The Pradesas are) infinite and in that which has form (viz., Pudgala) (these are) of three kinds, (viz., numerable, innumerable and infinite). Kala (Time) has one (Raradesha). Therefore it is not (called) Kaya.
026 An atom (of Pudgala), though having one Pradesa, becomes of many Pradesas, through being Pradesa in many Skandhas. For this reason, from the ordinary point of view, the omniscient ones call (it to be) Kaya.
027 Know that (to be) surely Pradesa which is obstructed by one indivisible atom of Pudagala and which can give space to all particles.
028 We shall describe briefly those varieties of Jiva and Ajiva also which are (known as) Asrava, Bandha, Samvara. Nirjara and Moksha with Punya and Papa.
029 That modification of the soul by which Karma gets into (it) is to be known as Bhavasrava, as told by the Jina, and the other (kind of Asrava) is the influx of Karma.
030 Then, it should be known that of the former (i.e., Bhavasrava) (the subdivisions are) Mithyatva, Avirati, Pramada, Yoga, Anger, etc., (which are again of) five, five fifteen, three and four classes, respectively.
031 That influx of mater which causes Jnanavaraniya etc., it to be known as Dravyasrava as called by the Jina and possessing many varieties.
032 That conscious state by which Karma is bound (with the soul) is called Bhava-bandha, while the interpenetration of the Pradesas of Karma and the soul is the other (i.e., Dravyabandha).
033 Bandha is of four kinds, according to the (subdivisions, viz.,) Prakriti, Sthiti, Anubhaga and Pradesa, Prakirti and Pradesa are (produced) from Yoga, but Sthiti and Anubhaga are from Kasaya.
034 That modification of consciousness which is the cause of checking Asrava (influx) of Karma, is surely Bhavasamvra, and the other (known as Dravyasamvra is known from) checking Dravyasrava.
035 That Vratas (Vows), Samitis (attitudes of carefulness), Guptis (Restraints), Dharmas (Observances), Anuprekasas (Meditations), Parisaha-jayas (the victories over troubles) and various kinds of Charitra (Conduct) are to e known as varieties of Bhava-samvara.
036 That Bhava (modification of the soul) by which the mater of Karma disappears in proper time after the fruits [of such Karma] are enjoyed [is called Bhava-Nirjara], also [the destruction of Karmic matter] through penances [is known as Bhava-Nirjara.] And that destruction [itself] [is known as Dravya-Nirjana] Thus Nirjara should be known of two kinds.
037 That modification of the soul which is the cause of the destruction of all Karmas, is surely to be known as Bhava-moksha and (actual) separation of the Karmas [is] Dravya-moksha.
038 The Jivas consist of Punya and Papa surely having auspicious and inauspicious Bhavas (respectively). Punya is Satavedaniya, auspicious life, name and class, while Papa is (exactly) the opposite (of these).
039 Know that from the ordinary point of view, perfect faith, knowledge and conduct are the cause of liberation, while really one's own soul consisting of these three (is the cause of liberation).
040 The three jewels (i.e., Perfect Faith, Perfect Knowledge and Perfect Conduct) do not exist in any other substance excepting the soul. Therefore, the soul surely is the cause of liberation.
041 Samyaktva (perfect faith) is the belief in Jiva, etc. That is a quality of the soul, and when this arises, Jnana (knowledge), being free from errors, surely becomes perfect.
042 Samyak Jnana (Perfect Knowledge) is the detailed cognition of the real nature of the ego and non-ego, is freed from Samsaya (Doubt), Vimoha (Perversity) and Vibhrama (Indefiniteness), and is of many varieties.
043 That perception of the generalities of things without particularities in which there is no grasping of details, is called Darsana in (Jaina) scriptures.
044 In Samsati Jivas, Jnana is preceded by Darshana. For this reason [in him], the two Upayogas (viz. Jnana and Darshana) do not (arise) simultaneously. But in Kevalis, both of these two (arise) simultaneously.
045 Know Charitra to be refraining from what is harmful and engagement in what is beneficial. But according to Vyavahara Naya, Charitra (Conduct) has been mentioned by the Jina to consist of Vrata, Samiti and Gupti.
046 That checking of external and internal actions by one who has knowledge, in order to destroy the causes of Samsara, is the excellent samyak Charitra (Perfect Conduct) mentioned by the Jina.
047 Because by the rule a sage gets both the (Vyavahara and Nischaya) causes of liberation by meditation, therefore (all of) you practise meditation with careful mind.
048 If you wish to have your mind fixed in order to succeed in various kinds of meditation, do not be deluded by or attached to beneficial objects and do not be averse to harmful objects.
049 Repeat and meditate on (the Mantras), signifying the Paramesthis and consisting of thirty-five, sixteen, six, five four, two and one (letter) and other (mantras) taught by the Guru (preceptor).
050 That pure soul existing in an auspicious body, possessed of (infinite) faith, happiness, knowledge and power which has destroyed the four Ghatiya Karmas, is to be meditated on as an Arhat.
051 Meditate on the Siddha - the soul which is bereft of the bodies produced by eight kinds of Karmas, which is the seer and knower of Loka and Aloka, which has a shape like a human being and which stays at the summit of the universe.
052 That sage who attaches himself and others to the practice of Virya (Power), Charitra (Conduct) and Tapa (Penance) in which faith and knowledge are eminent is to be meditated as Acharya (Preceptor).
053 That being, the greatest of the great sages who being possessed of the three jewels, is always engaged in preaching the religious truths, is (known as) Upadhyaya (Teacher). Salutation to him.
054 That sage who practices well conduct which is always pure and which is the path of liberation with perfect faith and knowledge is a Sadhu. Obeisance to him.
055 When a Sadhu attaining concentration becomes void of conscious effort by meditation on anything whatever, that state is called real meditation.
056 Do not act, do not talk do not think, so that the soul may be attached to and fixed in itself. This only is excellent meditation.
057 As a should which (practises) penances, (holds) vows and (has knowledge of) scriptures, becomes capable of holding the axle of the chariot of meditation, so to attain that (meditation) be always engaged in these three (i.e. penances, vows and Sastras).
058 Let the great sages, full of the (knowledge) of Sastras and freed from the collection of faults, correct this Dravya-samgraha which is spoken by the sage Nemichandra who has little (knowledge) of the Sastras.
059
060
061
062
063 long-lived (Gambûsvâmin[4])! I (Sudharman) have heard the following discourse from the venerable (Mahâvîra):
064
065 Here many do not remember whether they have descended in an eastern direction (when they were born in this world), or in a southern, or in a western, or in a northern direction, or in the direction from above, or in the direction from below, or in a direction intermediate (between the cardinal points), or in a direction intermediate between these (and the cardinal points). (2) Similarly, some do not know whether their soul is born again and again or not; nor what they were formerly, nor what they will become after having died and left this world. (3) Now this is what one should know, either by one's own knowledge or through the instruction of the highest (i.e. a Tîrthakara), or having heard it from others: that he descended in an eastern direction, or in any other direction (particularised above). Similarly, some know that their soul is born again and again, that it arrives in this or that direction, whatever direction that may be. (4) He believes in soul,[5] believes in the world,[6] believes in reward,[7] believes in action (acknowledged to be our own doing in such judgments as these): 'I did it;' 'I shall cause another to do it;' 'I shall allow another to do it.'[8] In the world, these are all the causes of sin,[9] which must be comprehended and renounced. (5) A man that does not comprehend and renounce the causes of sin, descends in a cardinal or intermediate direction, wanders to all cardinal or intermediate directions, is born again and again in manifold births, experiences all painful feelings. (6) About this the Revered One has taught the truth (comprehension and renunciation). For the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, all these causes of sin are at work, which are to be comprehended and renounced in this world. He who, in the world, comprehends and renounces these causes of sin, is called a reward-knowing sage (muni). Thus I say.[10] (7)
066
067 Second lesson[11]
068
069 The (living) world is afflicted, miserable, difficult to instruct, and without discrimination. In this world full of pain, suffering by their different acts, see the benighted ones cause great pain. (1) See! there are beings individually embodied (in earth; not one all-soul). See! there are men who control themselves, (whilst others only) pretend to be houseless (i.e. monks, such as the Bauddhas, whose conduct differs not from that of householders), because one destroys this (earth-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of earth, through his doing acts relating to earth. (2) About this the Revered One has taught the truth: for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards earth, or causes others to act so, or allows others to act so. This deprives him of happiness and perfect wisdom. About this he is informed when he has understood or heard, either from the Revered One or from the monks, the faith to be coveted. (3) There are some who, of a truth, know this (i.e. injuring) to be the bondage, the delusion, the death, the hell. For this[12] a man is longing when he destroys this (earth-body) by bad, injurious doings, and many other beings, besides, which he hurts by means of earth, through his doing acts relating to earth. Thus I say. (4)
070
071 As somebody may cut or strike a blind man (who cannot see the wound), as somebody may cut or strike the foot, the ankle, the knee, the thigh, the hip, the navel, the belly, the flank, the back, the bosom, the heart, the breast, the neck, the arm, the finger, the nail, the eye, the brow, the forehead, the head, as some kill (openly), as some extirpate ( secretly), (thus the earth-bodies are cut, struck, and killed though their feeling is not manifest). (5)
072
073 He who injures these (earth-bodies) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards earth, nor cause others to act so, nor allow others to act so. H e who knows these causes of sin relating to earth, is called a reward-knowing sage. Thus I say. (6)
074
075 Third lesson[13]
076
077 (Thus I say): He who acts rightly, who does pious work, who practises no deceit, is called houseless. (1) One should, conquering the world, persevere in that (vigour of) faith which one had on the entrance in the order; the heroes (of faith), humbly bent, (should retain their belief in) the illustrious road (to final liberation) and in the world (of water-bodies); having rightly comprehended them through the instruction (of Mahâvîra), (they should retain) that which causes no danger (i.e. self-control). Thus I say. (2) A man should not (himself) deny the world of (water-bodies), nor should he deny the self. He who denies the world (of water-bodies), denies the self; and he who denies the self, denies the world of (water-bodies). (3)
078
079 See! there are men who control themselves; others pretend only to be houseless; for one destroys this (water-body) by bad, injurious doings, and many other beings, besides, which he hurts by means of water, through his doing acts relating to water. (4) About this the Revered One has taught the truth: for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards water, or causes others to act so, or allows others to act so. (5) This deprives him of happiness and perfect wisdom. About this he is informed when he has understood and heard from the Revered One, or from the monks, the faith to be coveted. There are some who, of a truth, know this (i.e. injuring) to be the bondage, the delusion, the death, the hell. For this a man is longing when he destroys this (water-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of water, through his doing acts relating to water. Thus I say. (6)
080
081 There are beings living in water, many lives; of a truth, to the monks water has been declared to be living matter. See! considering the injuries (done to water-bodies), those acts (which are injuries, but must be done before the use of water, eg. straining) have been distinctly declared. Moreover he (who uses water which is not strained) takes away what has not been given (i.e. the bodies of water-lives). (A Bauddha will object): 'We have permission, we have permission to drink it, or (to take it) for toilet purposes.' Thus they destroy by various injuries (the water-bodies). But in this their doctrine is of no authority.
082
083 He who injures these (water-bodies) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. (7) Knowing them, a wise man should not act sinfully towards water, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to water, is called a reward-knowing sage. Thus I say. (8)
084
085 Fourth lesson
086
087 (Thus I say): A man should not, of his own accord, deny the world (of fire-bodies), nor should he deny the self. He who denies the world (of fire-bodies), denies the self; and he who denies the self, denies the world (of fire-bodies). (1) He who knows that (viz. fire) through which injury is done to the long-living bodies (i.e. plants), knows also that which does no injury (i.e. control); and he who knows that which does no injury, knows also that through which no injury is done to the long-living bodies. (2) This has been seen by the heroes (of faith) who conquered ignorance; for they control themselves, always exert themselves, always mind their duty. He who is unmindful of duty, and desiring of the qualities (i.e. of the pleasure and profit which may be derived from the elements) is called the torment (of living beings). Knowing this, a wise man (resolves): 'Now (I shall do) no more what I used to do want only before.' (3) See! there are men who control themselves; others pretend only to be houseless; for one destroys this (fire-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of fire, through his doing acts relating to fire. About this the Revered One has taught the truth: for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards fire, or causes others to act so, or allows others to act so. (4) This deprives him of happiness and perfect wisdom. About this he is informed when he has understood, or heard from the Revered One or from the monks, the faith to be coveted. There are some who, of a truth, know this (i.e. injuring) to be the bondage, the delusion, the death, the hell. For this a man is longing, when he destroys this (fire-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of fire, through his doing acts relating to fire. Thus I say. (5)
088
089 There are beings living in the earth, living in grass, living on leaves, living in wood, living in cowdung, living in dust-heaps, jumping beings which coming near (fire) fall into it. Some, certainly, touched by fire, shrivel up; those which shrivel up there, lose their sense there; those which lose their sense there, die there. (6)
090
091 He who injures these (fire-bodies) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards fire, nor cause others to act so, nor allow others to act so. He who knows the causes of sin relating to fire, is called a reward knowing sage. Thus I say. (7)
092
093 Fifth lesson[14]
094
095 I shall not do (acts relating to plants) after having entered the order, having recognised (the truth about these acts), and having conceived that which is free from danger (i.e. control).'
096
097 He who does no acts (relating to plants), has ceased from works; he who has ceased from them is called 'houseless.' (1) Quality is the whirlpool (avatta=samsara), and the whirlpool is quality. Looking up, down, aside, eastward, he sees colours, hearing he hears sounds; (2) That is called the world; not guarded against it, not obeying the law (of the Tirthakaras), relishing the qualities, conducting him-self wrongly, he will wantonly live in a house (i.e.belong to the world). (3)
098
099 See! there are men who control themselves; others pretend only to be houseless,for one destroys this(body of a plant) by bad and injurious doings, and many other beings, besides, which he hurts by means of plants, through his doing acts relating to plants. (4) About this the Revered One has taught the truth: for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards plants, or causes others to act so, or allows others to act so. This deprives him of happiness and perfect wisdom. About this he is informed when he has understood, or heard from the Revered One. or from the monks, the faith to be coveted. There are some who, of a truth, know this (i.e. injuring) to be the bondage, the delusion, the death, the hell. For this a man is longing when he destroys this (body of a plant) by bad and injurious doings, and many other beings, besides, which he hurts by means of plants, through his doing acts relating to plants. Thus I say. (5)
100
101 As the nature of this (i.e. men) is to be born and to grow old, so is the nature of that (i.e. plants) to be born and to grow old; as this has reason, so that has reason[15]; as this falls sick when cut, so that falls sick when cut; as this needs food, so that needs food; as this will decay, so that will decay; as this is not eternal, so that is not eternal; as this takes increment, so that takes increment; as this is changing, so that is changing. (6) He who injures these (plants) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards plants, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to plants, is called a reward-knowing sage. Thus I say (7)
102
103 Sixth Lesson
104
105 Thus I say. There are beings called the animate, viz. those who are produced 1. from eggs (birds), 2. from a fetus (as elephants), 3. from a fetus with an enveloping membrane (as cows, buffaloes), 4. from fluids (as worms) 5, from sweat (as bugs, lice), 6. by coagulation (as locusts, ants), 7. from sprouts (as butterflies, wagtails), 8. by regeneration (men, gods, hell-beings). This is called the Samsara (1) for the slow, for the ignorant. Having well considered it, having well looked at it, I say thus: all beings, those with two, three, four senses, plants, those with five senses, and the rest of creation, (experience) individually pleasure or displeasure, pain, great terror, and unhappiness. Beings are filled with alarm from all directions and in all directions- See! there the benighted ones cause great pain. See! there are beings individually embodied. (2)
106
107 See! there are men who control themselves; others pretend only to be houseless, for one destroy this (body of an animal) by bad and injurious doings, and many other beings, besides, which he hurts by means of animals, through his doing acts relating to animals. (3) About this the Revered One has taught the truth: for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards animals, or causes others to act so, or allows others to act so. This deprives him of happiness and perfect wisdom. About this he is informed, when he has understood, or heard from the Revered One or from the monks, the faith to be coveted. There are some who, of a truth, know this (i.e. injuring) to be the bondage, the illusion, the death, the hell. For this a man is longing, when he injures this (body of an animal) by bad and injurious doings, and many other beings, besides, which he hurts by means of animals, through acts relating to animals. Thus I say. (4)
108
109 Some slay (animals) for sacrificial purposes, some kill (animals) for the sake of their skin, some kill (them) for the sake of their flesh, some kill them for the sake of their blood; thus for the sake of their heart, their bile, the feathers of their tail, their tail, their big or small horns, their teeth, their tusks, their nails, their sinews, their bones; with a purpose or without a purpose. Some kill animals because they have been wounded by them, or are wounded, or will be wounded. (5)
110
111 He who injures these (animals) does not comprehend and renounce the sinful acts; he-who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards animals, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to animals, is called a reward-knowing sage. Thus I say. (6)
112
113 Seventh lesson
114
115 He who is averse from (all actions relating to) wind, knows affliction. Knowing what is bad, he who knows it with regard to himself, knows it with regard to (the world) outside; and he who knows it with regard to (the world) outside, knows it with regard to himself: this reciprocity (between himself and) others (one should mind). Those who are appeased, who are free from passion, do not desire to live. (1)
116
117 See! there are men who control themselves; others pretend only to be houseless, for one destroys this (wind-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of wind, through his doing acts relating to wind. (2) About this the Revered One has taught the truth: for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for. the removal of pain, man acts sinfully towards wind, or causes others to act so, or allows others to act so. This deprives him of happiness and perfect wisdom. About this he is informed when he has understood, or heard from the Revered One or from the monks, the faith to be coveted. There are some who, of a truth, know this to be the bondage, the delusion, the death, the hell. For this a man is longing when he destroys this (wind-body) by bad and injurious acts, and many other -beings, besides, which he hurts by means of wind, through his doing acts relating to wind. Thus I say. (3)
118
119 There are jumping beings which, coming near wind, fall into it. Some, certainly, touched by wind, shrivel tip; those which shrivel up there, lose their sense there; those which lose their sense there, die there. (4)
120
121 He who injures these (wind-bodies) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards wind, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to wind, is called a rewardknowing sage. Thus I say. (5)
122
123 Be aware that about this (wind-body) too those are involved in sin who delight not in the right conduct, and, though doing acts, talk about religious discipline, who conducting themselves according to their own will, pursuing sensual pleasures, and engaging in acts, are addicted to worldliness. He who has the true knowledge about all things, will commit no sinful act, nor cause others to do so. (6) Knowing them, a wise man should not act sinfully towards the aggregate of six (kinds of) lives, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to the aggregate of the six (kinds of) lives, is called a reward-knowing sage. Thus I say. (7)