Sūtrakṛtāṅga 0.5

He should not believe that (this world) is without beginning or without end, eternal or not eternal, according to the argumentation (of heretics).

From these alternatives you cannot arrive at truth; from these alternatives you are, certainly, led to error.

One should not say that there will be an end of beings who (know and) teach the truth; nor that all beings are not alike, nor that they shall be in (perpetual) bondage, or (that the prophets are) truth, &c. (see verse).

One should not say: the guilt of killing small and great animals is the same, or not the same.

From these alternatives, &c.

One should know that those who accept things especially prepared for them, will be affected by demerit (in some cases), or will not be affected (where it is allowed by scripture).

From these alternatives, &c.

One should not maintain the identity of the audârika, âhârika, and kârmana bodies, nor that everything cannot everywhere come into existence', nor that it can.

From these alternatives, &c.

Do not maintain that the world does not exist, maintain that it exists.

Do not maintain that Giva and Agiva do not exist, but that they exist.

Do not maintain that Dharma and Adharma do not exist, but that they exist.

Do not maintain that bondage and liberation do not exist, but that they exist.

Do not maintain that virtue and vice do not exist, but that they exist.

Do not maintain that Âsrava and the stoppage of Âsrava do not exist, but that they exist.

Do not maintain that the experiencing of the effect, and the annihilation of Karman do not exist, but that they exist.

Do not maintain that activity and non-activity do not exist, but that they exist.

Do not maintain that anger and pride do not exist, but that they exist.

Do not maintain that deceit and greed do not exist, but that they exist.

Do not maintain that love and hate do not exist, but that they exist.

Do not maintain that the fourfold Circle of Births does not exist, but that it exists.

Do not maintain that there are no gods and goddesses, but that there are.

Do not maintain that there is no such thing as perfection and non-perfection, but that there is such a thing.

Do not maintain that there is no place exclusively reserved for those who attain to perfection, but that there is such'.

Do not maintain that there are no pious and wicked men, but that there are.

Do not maintain that there is no such thing as good and bad, but that there is good and bad.

The theory will not work that (a man is always) good, or (always) bad. The wrongly instructed Sramanas do not comprehend the (soul's) bondage (through Karman).

(Do not assert) that everything is imperishable, or full of pains, nor that criminals should be put to death or not be put to death; one should not speak in this way.

Do not assert that those men are well-behaved monks who lead a pure life, and that those others lead an impure life.

A wise monk should not say: this householder) or we do not improve his chances for final liberal A monk should conform himself t taught by the Ginas, and wander abou final liberation. Thus I say.