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BOOK III: THE CONDUCT
377
III.48. Instruction in vision and knowledge, receiving pupils and rearing of them and instruction in the worship of the best of Jinas are the conduct of those who have attachment [i.e. those with good psychic-attention]. (248)
The proceeding of instructing in intuition and knowledge, which proceeding implies a wish to show kindness, the proceeding of receiving pupils and the proceeding of rearing them and the proceeding of instructing them in the worship of the best of Jinas are only for those who have good psychic-attention, and not for those who have pure psychic-attention.
Now he determines that all (such) proceedings belong only to those who have good psychic-attention:
III.49. Whoso constantly renders help to the fourfold150 community (sangha) of shramanas without doing hurt to (living) bodies is eminent among those who possess affection (of good psychicattention). (249)
Any proceeding in assistance of the fourfold community of shramanas, with the purpose of conserving their actualization of the pure self, and unaccompanied by doing hurt to the six (kinds of living) bodies, --seeing that there is a pledge of self-restraint (samyama),—is merely for those who have good psychic-attention, since it is mainly inspired by attachment, and never for those who have pure psychicattention.
Now he forbids interference of active-behaviour with self-restraint:
III.50. If in an effort to render service and help with humility and respect (to sadhus, vaiyavrtya) he does hurt to [living] bodies, then he is not a shramana, but a householder (agarin): that should be the duty (dharma) of lay-followers (shravaka). (250)
Whoso, by his activity in administering with a view to conserving the actualization of the pure self, injures his own self-restraint, falls away from the shramana-state, inasmuch as he enters upon the duty of the householder (grahstha). Therefore every activity whatever must in any case be performed without detriment to self-restraint, since even in case of active behaviour the object is self-restraint.
Now he exhibits a distinction in active behaviour according to its object (vishaya):
III.51. Even though there should result a small stain, yet a layman or an ascetic, who are the followers of Jina, should through
