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A passage for editorial review. ublished by Sn Satguru Publicatioiis Indological & Onental Publishers, ADtomonof Indian Book Centre 40/5, Shakti Nagar, Delhi-n0007 INDIA First Edition Madras, 193SSX/ Second Edition Delhi, 158z RepnntEdmon Delhi, 1995 ISBN 81-7030^2-7 PRINTED nsr INDIA Printed at Mehra Offset Press, Delhi INTRODUCTION On reading some Buddhist works in the original Pali, some translations in English and some indepen- dent!} written English books on Buddhism, 1 found out that old Buddhism resembled Jainism in man} points In order to know Pah Buddhism I went to Ce}Ion and sta}ed for a month in the Vid}alankara College, Kelani}a, from the 14th Ma} to IJth June 1932 Also I went to bome other famous Buddhist places to know the religious wa}S and customs In the College I gained much information on Buddhism from the Buddhist monk Ananda Kausal}a}ana and RAhula Sankntyayana, the editor of “ Buddha Char} a ’’ I thought It advisable to write a book in which I might show the similarities between the Jama and Buddhist philosophies by quoting passages from the literatures of both , so that the readers maybe convinced of their oneness and of their common source So far as I understand, the nature of Nirviliia and Its path as shown in the Buddhist Pali Books arc not different from the nature of Nir\iina and its path as given in the old Jain Books From the description given in this book, the readers will know that Goutama Buddha on leaving his home, adopted the conduct of a naked saint, like a Digambar Jain ascetic for some time. Afterwards he proclaimed his middle path in which clothes were allowed for the monks. But the philosophy was not changed by him 11 Introduction Whatever hteratare in Pah compiled in the 1st Century A D, IS available, speciall} describes internal conduct. Such questions as depend on inference and logic were not answered by Goutama Buddha to the general public, such as ‘what is souP, ‘what is Nirvana ‘what happens after death But these questions have been answered and descnbed in such a way that no discussion ma]' arise, while the reasonable men may understand the ansu'ers correctly, and may be engaged in making efforts for Ntradna Although the Jains acknowledge one philosophy, there have now been two divisions among them, DIGAMBAK AND SVETAMBAR Similarly the Buddhist Order w'as established separate from the Jain Order on allowing clothes to monks by Goutama Buddha even at the time of Lord Mahavitu, /.e., before Mahavira began to preach m His age of 42 when He became drhat and omniscient At the time of Maha- vira there appears to have existed some rivalry between them, which is proved from some Buddhist sutTas which do not speak favourably of some Jam Views ; although this, unfavourable description will be found to be incorrect when Jam literature is consulted properly and compared with the Buddhist sayings. I give bdow the names of some of the Sutras in which Mahavira has been spoken of as mgantha Ndtaputta. These are the instances of nvalr^' ivhich ejOsted between the Jams and the Buddhists at least at the time when the Buddhist literature was compiled m the first century AD in Ceylon. Introduction 111 From “ Buddha Charya” the following such sutras are quoted here (1) P 91. Jatila sutta (S N (3-1-1). Raja Presanajita of Kausala spoke to Goutama, "O Goutama, the Lord of Saints and Brahmans, the leader of saints, the teacher of saints, learned, famous, Tirthankara well-bononred by many people just as Nigantha Nfittaputta." (2) Page 110 Asibandhaka putta sutta (An N A. K 2-4-5) and (S N. 40-1-9). “ Once the Exalted One Goutama with an assembly of monks went to I^<dmda, where Ntgantha Natapvtta was staying with a very large assembly of Niganthas (Jain monks) ” t3) Page 148. Siha Sutta (A.N. 8-2-1 2). “Once Lord Goutam was at Vesali, then the commander-m-chief Smb, a lajmian sritvaka of Nigan- thas was sitting in the assembly Sinha went to where Ntgantha Nataputta was seated Goutam says, “ Sinha, jrour family has been serving Nigan thas for a very long time, when they arrive, you should not refrain from giving them alms ” (4) Page 228 Chula Dokkba Kandba Sutta (M.N. 1-2-4) Goutama says, “ Once I was walking on Gridha Kuta hill of Rajagraha and there many Niiganthas (Jam Saints) were suffenng' strong having a vow of ctan^m^ on Ra/a of Ri^igin Goutama asked, "Niganthas I why are you .suffenng?” Then they said, “Nigantha N&taputta (Jam Tirthankara Mahaviia) is all-knowmg. IV IXTROODCTro.V all perceiMng. He is ai\%ays m Knowledge and per* ception. . . . (5) Page 265 Maha snkuladai utta (M.N. 2*3*6). Kigantha Katiaputta has coire in Rajagraha for rainy season (6) Page 230. Chula — snkuladai sutta (M.K. 2*3*9). “Who are claiming to be all-knowing, all-per- ceiving, knowing all knowledge and perception — 1 O Lord! Higantha Hattapatta" (7) Page 341. Dex'a daha sutta (M K. 3-1 *1). “ Thos&Nigantas told me 'Htgantha Kattaputta is all-laiowing. all-perceiving, havnng all knowledge and perception.” (8) Page 443. Upali Sutta (M.N. 2*2-6). -^t that time nigantha natiaputta with a great assembh' of Niganthas (Jam Saints) was roaming at Jsalinda— s” “ Lord Buddha said to Upali,” " Your .&tnilv ba£ been sendng the Niganthas for a very long time, when they arrive, you should not refrain from serving them W’hh alms.” — O Lord^ Goutam orders me to ^ve alms tc Niganthas ” A great ascetic went to where NtganfJuz Katta* putta was sitting.” (9) Page 456 Abhaya Raja Kumar Sutta (M.N. Introduction V ' Abhajarajakumara uent to uherc Nigantha Nattaputta was sitting " (10) Page 459 Samanja phala sutta (M N 1*1 >2) " Some one said Ntgantha Nattaputta. ' (11) Page 481 Samagamasutta (M N. 3'1*4} Once Goutama Buddha was touring in Sakya country, then Ntganiha Ndthputta (Jam Tuthankara Mahavira) had his Nirvana at Pa\a Note, According to "Buddha Charja*' (505 V S -428). Goutama was then 77 jears of age His full age was 80. (12) Page 520. Mahapannibbana sutta (D N. 2-3 (16-12). " The famous dignified Tirthankara Nigantha N&ttaputta.” (13) Majjhim Nikaja Chula Saropam Sutta 30 ^ aT?n>r "Ve tine bbo Gotama samana brdbmand sangtno gand chariyd jndtd yasasstno tttthakar aadhu sammata- bahujanassa seyyathidam nigantha mthpvtto ” “ 0 Goutama, those who have an assembly of saints and Brahmans, leader of assembl}, knowing, famous, well honoured by man} people, just as Nigantha Nathaputta ” (14) Digha Nikaya III 29 Bas&dtka Suttanta VI Introduction "Eka samayam Bhagavd sakkesu viharati— tena kho pawp samayena Ntgantha Natkputta pkv&yaxn adh&na k&la kato hoti. “ Once Lord Goutama was touring in Sakya couniry, then Nirgrantha Nathputta breathed his last at . . ” (IS) Majjhim Nikaya mahasachchikasutta 36 “Sachchaka Nigganthaputto-mah&vanam upasan- k&mi. “ Nigantha natha puttam v&den." " Sachchka, the follovver of Nirgrantha went to the great forest Nirgrantha nathaputra by discussion . " From the above quotations it also appears that at the time of Goutama Buddha the followers of Nirgrantha were prevalent from a very long time and that Lord Mahavira was recognized as Tirthankara and Omniscient. Just at the present time we see in India Digambar and Svetambara Jains following their religious duties side by side, but with rivalry, in the same way the Jains and Buddhists were living side by side, but with rivalry in the olden da}s From “ Buddha Charya ” page 577 it appears that Mahendra, son of Asoka went to Ceylon in V S. 190, when 236 years had passed after the Nirvana of Gotama It IS also known that either Jainism was prevalent in Ceylon, before this time or the preachers of Jainism must have gone to Ceylon along with Mahendra IKTRODOCTIOK VII The Buddhistic Book Maha*Vansa says that there were Nirgranthas at Anuradhapura in Ceylon. A Buddhist king was displeased with them and turned them away and in their religious place he con- structed a Buddha temple The Pah words are — Mahavawia chapter 33> tr^iT^ ^ wrar ^u®si> ^;3?5r ^ Ta sranx ?Rn JTSS^ i!R?r **Va slto va sadd dm eka visati rdjasutam dts vdna paldyatitam ?figantho Gtrtndnurko palayatt maha- kala mhaloti bhasam ram tarn satana tnahardjd mddhe-^ mama mono ratha Viharam ettUa karessam ichchevam chmiaitadd Ddihtkam damalam hattva sayam rajjam akdrai tato uigganthirdmata tarn viddhanaetva maht pahh vihara kdrai tassa dva dasa panvent ham " “The 21st Raja was living (at Anuradhapura) a litrgranlha (Jain whether saint or layman) seeing him fleeing away said loudly that Maha Kala Sinhala was fleeing Hearing this, Maharaja Sinhala resolved in his mind that when his object would be fulfilled, then he would construct a temple here. He killed Ddthtka Damila and ascended the throne himself, then he des- troyed the shrine of Nirgranthas and constructed (Buddha) temple with twelve ^retiimrs.’' IXTRODUCTIOX \ni Koie. This is said to ha\e occured about 2 cen- tune*! B C. The above statement shows that there were Jains along with the Buddhists in Ceylon, but th^* were not in good terms On reading this book it will be known that whate\er philosophy is described in the old Pali books has been explained in details in the Jain Scrip- tures. On consulting the Jain literature, the glory of the Buddhist Scriptures can be realised better. The prcsent-daj scholars also maintain that old Buddhism was somewhat different from the present Buddhism Some of their statements are gi\en below ; — I Sacred Book^ of the East Vol. XI (ISSl). Translation by \V. Rhjs Davids from Pali edited b\ Max Muller : — ¥ Intro. Page XXI.