SECOND LECTURE,

CALLED

ON ACTIVITY .

O long-lived (Gambusvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called 'on Activity.' The contents of it are as follows:

[paragraph continues] It treats, briefly, of two subjects: merit and demerit.

(The former is when the Self is) at rest, (the latter, when it is) in disturbance . (1)

Now the explanation of the first subject, viz. demerit, is as follows. Here in the East, West, North, and South, (&c., all as in II, I, 12, down to) ugly men. (2)

And as regards committing of sin , among denizens of hell, brute animals, gods, men, and whatever other suchlike beings there be, the sentient beings feel the pain. (3)

And these beings practise the following thirteen kinds of activity--

1. sinning for one's interest;

2. sinning without a personal interest;

3. sinning by slaying;

4. sinning through accident;

5. sinning by an error of sight;

6. sinning by lying;

7. sinning by taking what is not freely given;

8. sinning by a mere conceit;

9. sinning through pride;

10. sinning through bad treatment of one's friends;

11. sinning through deceit;

12. sinning through greed;

13. actions referring to a religious life. (4)

1. The first kind of committing sins is that prompted by a motive. This is the case when a man for his own sake, for the sake of his relations, his house, his family, his friends, for the sake of Nagas, Bhutas, or Yakshas does injury to movable or immovable beings, or has it done by another person, or consents to another's doing it. Thereby the, bad Karman accrues to him. This is the first kind of committing sins, that prompted by a motive. (5)

2. We now treat of the second kind of committing sins, viz. that which is not prompted by personal interest. This is the case when a man slays, kills, cuts, pierces, hacks, mangles, or puts to death movable living beings, not because he wants their body, skin, flesh, blood, heart, bile, feathers of their tail, tail, big or small horns, teeth, tusks, nails, sinews, bones, or marrow; nor because he has been wounded by them, or is wounded, or will be wounded; nor in order to support his children, or to feed his cattle, or to enlarge his houses, nor for the maintenance of Sramanas and Brahmanas, nor for the benefit of his body; setting aside reason a fool acquires the habit of cruelty, being a wanton killer. (6)

This is the case when a man slays, &c. (see above) immovable living beings as Ikkata-reed, Kathina, Gantuka-grass, Para-grass , Moksha-trees , grass, Kusa-grass, Kukkhaka , Pappaka , or straw, not

in order to support his children, (&c., all down to) wanton killer. (7)