Part 1 - On renunciation, right and wrong

Q. 24. Bhante! Someone says, ‘I renounce violence to all one to four-organ beings, to plant life, to five-organ beings and to immobile beings’. In saying like this, does he make a good or a bad renunciation?

A. 24. Gautama! Sometimes he makes a good renunciation and sometimes a bad one.

Q. 25. Bhante! Why do you say that sometimes he makes a good renunciation and sometimes a bad one?

A. 25. Gautama! In making a renunciation in the aforesaid manner, If the person concerned has no clear knowledge about life, non-life, mobile beings, immobile beings, then, this cannot be a good renunciation, but is just a bad one. In making a bad renunciation, he does not speak the truth, but Indulges in falsehood. And the said person indulging in falsehood cannot be restrained in three modes and three instruments. He cannot be detached in any way. He has not stopped, nor renounced sinful activities. Full of physical effort and lacking a check on fresh karma inflow, he indulges in violence and is virtually a fool. In contrast, in uttering the aforesaid renunciation, if he is aware of the distinction between life and non-life, mobile beings and immobile beings, then his renunciation is good, not bad. In making a good renunciation, he speaks the truth, and not an untruth. Thus the person well-renounced and truthful is restrained in three modes and in three instruments. He is detached in all respects. He has stopped and renounced sinful activities. Devoid of physical effort and equipped with a check on fresh karma inflow, he is wholly prudent. Gautama! This explains the point raised by you.

Notes (based on commentary of Abhayadeva Sūri):

Q/A. 24-25. The order in the question is, ‘good renunciation’ followed by ‘bad renunciation’. In the answer, however, the order is reversed. This is called yathāsanna nyāya. When the original order is followed, it is yathāsaṅkhya nyāya.