clever, reason incoherently, and do not get beyond the confusion of their ideas. Ignorant (teachers) speak to ignorant (pupils), and without reflection they speak untruth. (2)

Believing truth to be untruth, and calling a bad man good, the various upholders of Vinaya, asked about it, explain their tenet . (3)

Without perceiving the truth they speak thus: this object (viz. Moksha) is realised by us thus (viz. by Vinaya). The Akriyavadins who deny Karman , do not admit that the action (of the soul is transmitted to) the future moments . (4)

They become involved in contradiction in their own assertions; they falter in their speech and are unable to repeat what is said to them . This (their opinion) has a valiant counter-opinion, this (our opinion) has no valiant counter-opinion; and Karman has six sources . (5)

The Akriyavadins who do not understand the truth, bring forward various opinions; many men

believing in them will whirl round in the endless Circle of Births. (6)

'There rises no sun, nor does it set; there waxes no moon, nor does it wane; there are no rivers running, nor any winds blowing; the whole world is ascertained to be unreal .' (7)

As a blind man, though he have a light, does not see colours, &c., because he is deprived of his eye(sight), so the Akriyavadin, having a perverted intellect, does not recognise the action (of the soul) though it does exist. (8)

Many men in this world who have studied astrology, the art of interpreting dreams, divination from diagrams, augury, divination from bodily marks, and from portents, and the eight branches (of divination from omens), know the future . (9)

(The opponents say that) some forecasts are true, and the prophecies of others prove wrong; therefore they do not study those sciences, but they profess to know the world, fools though they be . (10)

The (Kriyavadins) Sramanas and Brahmanas understanding the world (according to their lights), speak thus: misery is produced by one's own works, not by those of somebody else (viz. fate, creator, &c.) . But right knowledge and conduct lead to liberation. (11)

The (Tirthakaras), being (as it were) the eyes of the world and its leaders, teach the path which is salutary to men; they have declared that the world is eternal inasmuch as creatures are (for ever) living in it, O ye men! (12)

The Rakshasas and the dwellers in Yama's world, the troops of Asuras and Gandharvas, and the spirits that walk the air, and individual beings : they will all be born again and again. (13)

(The Samsara) which is compared to the boundless flood of water, know it to be impassable and of very long duration on account of repeated births . Men therein, seduced by their senses and by women, are born again and again both (as movable and immovable beings). (14)