Nyāya Sūtras 3.7

3.7

sabhaye nirbhayam iti, jugupsite 'bhimatam iti, hātavye apratihātavyam iti, pravṛttau nāsti karma, nāsti karmaphalam iti, doṣeṣu nāyaṃ doṣanimittaḥ saṃsāra iti, pretyabhāve nāsti jantur jīvo vā sattva ātmā vā, yaḥ preyāt, pretya ca bhaved iti, animittaṃ janma, animitto janmoparama ity ādimān pretyabhāvaḥ, anantaś ceti, naimittikaḥ sann akarmanimittaḥ pretyabhāva iti, dehendriyabuddhivedanāsantānocchedapratisandhānābhyāṃ nirātmakaḥ pretyabhāva iti/ apavarge bhīṣmaḥ khalv ayaṃ sarvakāyoparamaḥ, sarvaviprayoge 'pavarge bahu ca bhadrakaṃ lupyata iti kathaṃ buddhimān sarvasukhocchedam acaitanyam amum apavargaṃ rocayed iti/
etasmān mithyājñānād anukūleṣu rāgaḥ, pratikūleṣu dveṣaḥ/ rāgadveṣādhikārāc cāsatyerṣyamāyālobhādayo doṣā bhavanti/ doṣaiḥ prayuktaḥ śarīreṇa pravarttamāno hiṃsāsteyapratiṣiddhamaithunāny ācarati, vācānṛtaparuṣasūcanāsambaddhāni, manasā paradrohaṃ paradravyābhīpsāṃ nāstikyaṃ ceti/ seyaṃ pāpātmikā pravṛttir adharmāya/
atha śubhā --- śarīreṇa dānaṃ paritrāṇaṃ paricaraṇaṃ ca, vācā satyaṃ hitaṃ priyaṃ svādhyāyaṃ ceti, manasā dayām aspṛhāṃ śraddhāṃ ceti/ seyaṃ dharmāya/
atra pravṛttisādhanau dharmādharmau pravṛttiśabdenoktau, yathānnasādhanāḥ prāṇāḥ ``annaṃ vai prāṇinaḥ prāṇā''iti/

[Regarding that which is without protection, [thinking] that it is a protection;] regarding that which is fearful, that it is without fear; regarding that which is disgusting, that it is desirable; regarding that which should be avoided, that it should not be avoided; regarding activity, that there is no action [karma] and no result of action; regarding defects, that this cyclical existence is not caused by defects; regarding rebirth, that there is no creature, living being, entity, or self that dies and, having died, comes to be born; that birth has no cause and the cessation of birth has no cause; that rebirth has a beginning and has no end; that rebirth, though caused, is not caused by karma; that rebirth is devoid of a self through the termination and re-connection of the continuous series of body, sense organs, intellect, and sensations; regarding liberation, that this cessation of all bodies is indeed dreadful, and that in liberation, when there is complete detachment from everything, much that is good is lost, so how could an intelligent person desire this liberation which is the destruction of all pleasure and is devoid of consciousness? From this false knowledge arise attachment to what is favorable and aversion to what is unfavorable. And through the influence of attachment and aversion, defects such as falsehood, envy, deceit, and greed come to be. Urged on by defects, acting with the body, one commits violence, theft, and forbidden sexual relations; with speech, falsehood, harshness, slander, and incoherent talk; with the mind, malice towards others, desire for others' wealth, and lack of faith [nāstikya]. This sinful activity leads to demerit [adharma]. Now, the auspicious [activity]: with the body, giving, protection, and service; with speech, truth, what is beneficial, what is pleasant, and study of the sacred texts; with the mind, compassion, non-covetousness, and faith. This leads to merit [dharma]. Here, merit and demerit, which are the means [accomplished by] activity, are designated by the word 'activity', just as the vital breaths, which are accomplished by food, are spoken of: "Food is indeed the vital breaths of living beings."