e of one of the faithful.
Whatever be the quality of the food he must eat it, if it be not a
wrong sort. Rice and beans are especially recommended to him. The
great Teacher Jn[=a]triputra (Mah[=a]v[=i]ra), it is said, never went
to shows, pantomines, boxing-matches, and the like; but, remaining in
his parents' house till their death, that he might not grieve his
mother, at the age of twenty-eight renounced the world with the
consent of the government, and betook himself to asceticism;
travelling naked (after a year of clothes) into barbarous lands, but
always converting and enduring the reproach of the wicked. He was
beaten and set upon by sinful men, yet was he never moved to anger.
Thus it was that he became the Arhat, the Jina, the Kevalin (perfect
sage).[27] It is sad to have to add, however, that Mah[=a]v[=i]ra is
traditionally said to have died in a fit of apoplectic rage.

The equipment of a monk are his clothes (or, better, none), his
alms-bowl, broom, and veil. He is 'unfettered,' in being without
desires and without injury to others. 'Some say that all sorts of
living beings may be slain, or abused, or tormented, or driven
away--the doctrine of the unworthy. The righteous man does not kill
nor cause others to kill. He should not cause the same punishment for
himself.'

The last clause is significant. What he does to another living being
will be done to him. He will suffer as he has caused others to suffer.
The chain from emotion to hell--the avoidance of the former is on
account of the fear of the latter--is thus connected: He who knows
wrath knows pride; he who knows pride knows deceit; he who knows
deceit knows greed (and so on; thus one advances) from greed to love,
from love to hate, from hate to delusion, from delusion to conception,
from conception to birth, from birth to death, from death to hell,
from hell to animal existence, 'and he who knows animal existence
knows pain.'

The five great vows, which have been thought by some scholars to be
copies of the Buddhistic rules, whereas they are really modifications
of the old Brahmanic rules for ascetics as explained in pre-Buddhistic
literature, are in detail as follows:[28]

The First vow: I renounce all killing of living beings, whether
subtile or gross, whether movable or immovable. Nor shall I myself
kill living beings nor cause others to do it, nor consent to it. As
long as I live I confess and blame, repent and exempt myself of these
sins in th