^317:1 This is the opinion of the Sunyavadins, who are considered to belong to the Akriyavadins, because they deny all actions, even such as are perceived by everybody (Silanka).

^317:2 This would be impossible if the whole world was unreal.

^317:3 A various reading, commented upon by the scholiasts, runs thus: ahamsu viggapalimokkham eva, they say 'that one must give up science.'

^317:4 The Kriyavadins contend, according to Silanka, that works alone, by themselves, without knowledge, lead to Moksha.

^318:1 Kaya. The commentators explain this word as denoting the earth-bodies, &c., but from the context it will be seen that it refers to Asuras and Gandharvas, and must be translated by 'troops.'

^318:2 Pudho siya = prithak sritah; according to Silanka, prithivyasritah. This expression is generally used to denote the lower order of beings.

^318:3 To render bhavagahana.

^319:1 Asrava and samvara.

^319:2 It is evident that the Gainas considered themselves Kriyavadins. I had overlooked this passage when penning the note on <page 83>.

THIRTEENTH LECTURE,

CALLED

THE REAL TRUTH.

I shall now expound, in accordance with truth, the various qualities of men; I shall explain the virtue and peace of the good, the vices and the unrest of the wicked. (1)

Having learned the Law from men who exert themselves day and night, from the Tathagatas , they neglect the conduct in which they had been instructed, and speak rudely to their teacher. (2)

Those who explain the pure doctrine according to their individual opinion, falsify it in repeating (it after their teachers); those who speak untruth from pride of knowledge, are not capable of many virtues. (3)

Those who on being questioned conceal the truth, defraud themselves of the real good. These bad men who believe themselves good and are full of deceit, will go to endless punishment. (4)

He who is of a wrathful disposition and calls everything by its true name , who renews a composed quarrel, will, like a blind man groping his way with

a stick, do harm to himself, being still subject to passion and possessing evil Karman. (5)

He who is quarrelsome and talks improperly, is not impartial nor beyond the reach of deceit ; but he who executes the commands (of his teacher) and controls himself, sees nothing but the truth and is exempt from deceit. (6)

He who conforms to admonitions however many he receives, is kindly spoken, subtile, manly, noble, and a well-doer; (such a man) is impartial and beyond the reach of deceit. (7)

He who believes himself rich in control, or inconsiderately vaunts his knowledge, or fancies himself purified by austerities, will look upon other men as shadows. (8)