e thrice threefold way,[29] in mind, speech, and body.

The five 'clauses' that explain this vow are: (1) the Niggantha (Jain)
is careful in walking; (2) he does not allow his mind to act in a way
to suggest injury of living beings; (3) he does not allow his speech
to incite to injury; (4) he is careful in laying down his utensils;
(5) he inspects his food and drink lest he hurt living beings.

The Second Vow: I renounce all vices of lying speech arising from
anger, or greed, or fear, or mirth. I confess (etc, as in the first
vow).

The five clauses here explain that the Niggantha speaks only after
deliberation; does not get angry; renounces greed; renounces fear;
renounces mirth--lest through any of these he be moved to lie.

The Third Vow: I renounce all taking of anything not given, either in
a village, or a town, or a wood, either of little or much, or small or
great, of living or lifeless things. I shall neither take myself what
is not given nor cause others to take it, nor consent to their taking
it. As long as I live I confess (etc., as in the first vow).

The clauses here explain that the Niggantha must avoid different
possibilities of stealing, such as taking food without permission of
his superior. One clause states that he may take only a limited ground
for a limited time, _i.e_., he may not settle down indefinitely on a
wide area, for he may not hold land absolutely. Another clause insists
on his having his grant to the land renewed frequently.

The Fourth Vow: I renounce all sexual pleasures, either with gods, or
men, or animals. I shall not give way to sensuality (etc).

The clauses here forbid the Niggantha to discuss topics relating to
women, to contemplate the forms of women, to recall the pleasures and
amusements he used to have with women, to eat and drink too highly
seasoned viands, to lie near women.

The Fifth Vow: I renounce all attachments, whether little or much,
small or great, living or lifeless; neither shall I myself form such
attachments, nor cause others to do so, nor consent to their doing so
(etc.).

The five clauses particularize the dangerous attachments formed by
ears, eyes, smell, taste, touch.

It has been shown above (following Jacobi's telling comparison of the
heretical vows with those of the early Brahman ascetic) that these
vows are taken not from Buddhism but from Brahmanism. Jacobi opines
that the Jains took the four first and that the reformer
Mah[=a]v[=i]ra adde