Lecture 1, Chapter 4

These (philosophers) who are vanquished (by their passions) cannot help you in cases where a sinner perishes^[1]; though having given up their former occupations they will give advice in worldly matters. (1)

A wise monk who fully appreciates this, should not mix with those (heretics); without conceit and not attached to them a sage should lead a life equally removed (from love and hate). (2)

Some say that those who own possessions and engage in undertakings (may reach perfection); but a monk should take his refuge to those who neither own possessions nor engage in undertakings. (3)

A wise man should beg food which has been prepared (for somebody else), and he should accept what is freely given him, without greed and passions; he should abstain from overbearing behaviour^[2]. (4)

He should know the talk of people: some say things which are the outcome of a wrong understanding and are but opinions of others repeated. (5)

'The world is boundless and eternal, it exists from eternity and does not perish^[3]; (another) bold philosopher^[4] says that the world is limited, but eternal. (6)

‘Some say that the knowledge (of the highest authority) is unlimited; but the same bold philosopher says that it is limited in every way^[5].’ (7)

Some beings have motion, others not; it depends on certain conditions whether they are in the one state or in the other. (8)

(E. g. big creatures) have one form of bodily existence and then another^[6]. But all are subject to pain; hence they should not be killed. (9)

This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion from the principle of the reciprocity with regard to non-killing^[7]. (10)

Living (according to the rules of conduct), and without greed, one should take care of the highest good^[8].

In walking, in sitting and lying down, and in food and drink: with regard to these three points a monk should always control himself.

And he should leave off pride^[9], wrath^[10], deceit^[11], and greed^[12]. (11, 12)

Possessing the Samitis and being protected by the five Saṃvaras, a pious monk should live, till he reaches perfection, as a man free from fetters among those bound in fetters (viz. the householders). (13)

Thus I say.

Footnotes and references:

[1]:

A various reading first commented upon by Śīlāṅka is: bālā paṇḍitamāṇiṇo, being ignorant men who fancy themselves learned.

[2]:

Omāṇa = apamāna.

[3]:

According to Śīlāṅka the eternity of things means, with these philosophers, that one thing always retains the same genus or jāti, e.g. that he who was a man in this life will again be a man in the next.

[4]:

According to the commentators Vyāsa is intended. The doctrine referred to in the text is that of the Purāṇas.

[5]:

The commentators interpret this verse as if not two philosophical opinions but only one was spoken of. Unlimited knowledge is according to them different from omniscience; in the second part of the sentence 'limited' refers to the sleep of Brahman during which he is unconscious.

[6]:

Men are some time embryos, then young men, then old men.

[7]:

Ahiṃsāsamayaṃ = ahiṃsāsamatāṃ, viz. as you do not wish to be killed, so others do not wish to be killed. The last part of the sentence might also be translated: know this to be the real meaning of the Law (samaya) of ahiṃsā. The same verse recurs I, 11, 10.

[8]:

Ādāna, right knowledge, right faith, and right conduct.

[9]:

Ukkasa = utkarsha, māna.

[10]:

Galaṇa = jvalana, krodha.

[11]:

Nūma = māyā.

[12]:

Majjhattha = madhyastha, lobha. Compare the similar expressions in I, 1, 2, 12, above, p. 241, notes 1-4, and I, 2, 2, 29, below, p. 257.