If a monk should eat forbidden food which a pious (layman) has prepared for some guest, and which food has been mixed up with even thousand (times more pure food), he would be neither monk nor layman. Sramanas who do not comprehend this and do not know what is dangerous, who care for the pleasures of the moment only, will suffer death an endless number of times, like big fishes who when the water rises are by the water (deposited) on dry land and are killed (there), poor things, by hungry dhankas and herons. (2-4) We hear also of another error of some (philosophers): some say that the world has been created (or is governed) by the gods, others, by Brahman. (5) Some say that it has been created by the Isvara, others that it was produced from chaos, &c., this world with living beings and lifeless things, with its variety of pleasure and pain. (6) The great Rishi said, that the world has been created by Svayambhu; Mâra originated Mâyâ, therefore the world (appears to be) uneternal. (7) Some Brahmanas and Sramanas say that the universe was produced from the (primeval) egg, and He (Brahman) created the things. These ignorant men speak untruth. (8) Those who on arguments of their own maintain that the world has been created, do not know the truth. Nor will (the world) ever perish. (9) Know that misery arises from wicked deeds'. How can those who do not know the origin (of misery) know its prevention? (10) Some say that the soul (of him who is) pure will become free from bad Karman (on reaching beatitude), but that in that state it will again become defiled through pleasant excitement or hate. (11) (According to them) he who has lived on earth as a restrained monk, will afterwards become free from Karman. As clear water which was free from defilement becomes again defiled, so (will be the soul). (12) A wise man should consider that these (heretics) do not lead a life of chastity, and that all these disputants proclaim their own creed in opposition (to the others). (13) (Others maintain that) perfection can only be reached by their method of religious life, not otherwise; and that even before (that time) they have their senses under control and possess everything to be wished for. (14) Some say that they will be perfected and sound. On the head of Perfection some men are infatuated with their own doctrines. (15) But these uncontrolled (men) will whirl round in the beginningless (Circle of Births); after a Kalpa they will rise from their sphere to become the lowest of Asuras 2 (16) Thus I say.
Sūtrakṛtāṅga
Sūtrakṛtāṅga 0.1.3
These (philosophers) who are vanquished (by their passions) cannot help you in cases where a sinner perishes; though having given up their former occupations they will give advice in worldly not mix with those (heretics); without conceit and not attached to them a sage should lead a life equally removed (from love and hate).
Some say that those who own possessions and engage in undertakings (may reach perfection); but a monk should take his refuge to those who neither own possessions nor engage in undertakings.
A wise man should beg food which has been prepared (for somebody else), and he should accept what is freely given him, without greed and passions; he should abstain from overbearing behaviour.
He should know the talk of people: some say things which are the outcome of a wrong understanding and are but opinions of others repeated.
'The world is boundless and eternal, it exists from eternity and does not perish; (another) bold philosopher says that the world is limited, but authority) is unlimited; but the same bold philosopher says that it is limited in every way.'
Some beings have motion, others not; it depends on certain conditions whether they are in the one state or in the other.
(E.g. big creatures) have one form of bodily existence and then another. But all are subject to pain; hence they should not be killed.
This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion from the principle of the reciprocity with regard to non-killing.
Living (according to the rules of conduct), and without greed, one should take care of the highest good. In walking, in sitting and lying down, and in food and drink with regard to these three points a monk should always control himself. And he should leave off pride, wrath, deceit, and greed. (11, 12) Possessing the Samitis and being protected by the five Samvaras, a pious monk should live, till he reaches perfection, as a man free from fetters among those bound in fetters (viz. the householders). Thus I say.