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Then onl) he will be free from a^ kmd of sm of killing animab. When flesh is accepted in ahns, it is countable among the eatable foods ; white rt is altogether rejectabte, as has been ordered in hanbavatira Sutra. Suppose anj patdot has a mind* to use country-made clothes and has a pledge not to use foreigurmadt clothes on the con- Ahimsa 267 viction that if foreign made clothes i\ould be used and sold here, this country vtill starve for want of industi}'. If such a patnot monk is supplied with a foreign doth for which he has not himself made any effort, nor he has induced others to make it, nor he has an} notion of its making, he i^ould not accept it, because his approval and his acceptance would be detnmental to the interests of the country he loves. Similarly acceptance of flesh is to give support to the practice of killing dumb creatures In Ceylor, I found some monks eating flesh on the ground that it is eatable because they were not guilty of kiUing the creatures in any way, while I saw some monks who do not eat it. But this belief, that if they do not kill animals nor cause to kill them, nor suppose to kill them then they would not be guilty of any injury if they accept flesh in alms, IS prevalent in Ceylon, Burma, Siam and other countries where there are larger numbers of Buddhists. But in my opinion, this belief is not nght, because the sellers of flesh in the market kill lambs, goats, fowls, fishes only for their sake. Thty self it for money which IS paid 1^ the buyers Therefore the buyers cannot be free from the sin of killing the dumb- creatures. In Vidyalankara College, Kelaniya, I saw- a Chinese layman Mr. Wong Mow Lam, 19 Hard Road, Shanghai who was studying there. On consulting wath him, it was known that this Latikacat&ra Sutra is bdie\ed to be the authoritative book hy the Buddhists of China 268 Jainism and Buddhism and Japan and that all the Buddhist monastehes nevei use anj flesh there The la) men of those countnes also beheve it to be rejectable, although some eat it uhile others do not eat it The followers of Tioist do, a** a rule, not eat any flesh The) are pure vegetarians. It appears to me that Ce)don being an island where people generally use fish, the Pah Scriptures when compiled, have prescribed a wa) for the monks to accept It in alms, if it was given. At the ver) time.this LanIdL\at&ra Sutra appears to have been written, which prohibits ever) follower of Buddhism from eating flesh or fish of any kind The Buddhists in general should pay regard to this sutra and should tiy to check the prevalence of fish or flesh eating The monks as a rule should not accept it and then the) should preach to la) men to give up flesh-eating Flesh-eating, no doubt, is a cause for the killing of dumb creatures ' Some description of AH I MSA in JAIi\ SCRIP- TURES (1) Samayatara says — * 5 ^ H N Ajjhava stdem Bandho satte mdreht inava mdrehim Eso bandha samdso Jwdnam mohchhaya tiaya'isa 274 “ Bondage (of karmas) will be caused by the inten- tion (of injury), whether the creatures ma) be killed or not This is the brief of bondage for the souN from the correct stand-pomt.” Ahims\ 269 (2) J attv&riha Sutra iT < T Tt< i S<^i r fa TPr g qtR : r <T P f ^ n ii PramatJia yogat prana vyaparopanam hmia ISj? “ Destruction of (subiective and objective) vitalities through passionate actii ities of mind, 1x>d} and speech IS injury or hunsa ” bubjective vitalities are the qualities of soul such as Knovi ledge, bliss and peacefulness Objective or material vitalities are ten Immobile one*seirsed beings have four, two-sensed have siv, three-sensed, seien, four-sensed, eight, five-sensed irrational, nine, and hie-sensed rationals haie ten These are explained in the second chapter of this book (p 94-95) (4) Puntsdrthasiddlmipaya describes hmsa fullj_ Let us quote some verses — ^ to If II ^nirafik! w?ito^i II II toto II 'S^ II ^^to V ’^rsi^n^to^ ;nrT (^^ivw fir ^sthN^ii wii 270 Jainism and Buddhism Yat Jthalu kas&ya yogdt prdndn&m dravya hhdva rSpdttdm, Vyapan^fUfsya iarattam stimichttd bhavatt sd himsd 43 Attnaparindma Mmana hetuMtt sarvamva hint- saitat, Anritvachanddi kevala mtidd-hritam mya bodhaya 42 Aprddurhhdmdi Ma/ rdgddtndm hhaariya him- seH; 44 Kritec kdritdnumananair vdkkdya manobMrisyate navadhd, Autsargtkinivrittir vkldtra rilpa-paxfd dike fvesd 76 Dharma mahmsd rUpam sanirdnvimtopi ye parU~ tyaktu Sthdvara himsd masd hastrasa hmsdmtaptmm- (Aantu Stokaibendriya ghdtdd gnhindm sampamta yogya Visaydttdm, Sesa stiidvara mdrana vtramaaa mapt bhavatt Karamyam “ Destruction of oBjective and subjective vitalities through passionate activitfes of mind, Body and speech IS really Hmsa ” 43 “ On account of the destruction of soul’s (pure) thought-activity, there is himsa in all the (sinful) actions Ahimsa 271 speaking false*hood etc., (sms) have onl) been exempli* Bed for the knowledge of the students *' 42 Non*arising of attachment etc., is venly Ahtmot \ihile their ansing is /imrAr— ‘this is the summary of the Jam sGnptures." 44 “ Doing, causing otheira to do, and consenting for doing and each through mind, bodj and speech is nine* fold (himsa) ; total freedom from this is real Ahtmsat while the exceptional is of many sorts." 76 “ Having thus heard the doctrine of A/timsa, the}, who are unable to refrain from injur} to immobiles, should at least give up the injur) to mobiles.” 73 ” The house-holders possessing useful propert} ma\ even injure the immobiles as least as possible, the} should also refrain from causing injur} to other- immohles " 77 It should be noted that the monks and those laymen who take the vow of not performing any engage- ments are careful in peytecting both mobiles and immobiles, while the laymen engaged m different pursuits cannot give up occupational {firambhO injurj ; they can fefndn from intentional {aattkcAffi injur} Intentional mjuiy is useless kifinqf such as animal sacnfice, hunting, kilhng for meat-eating, teasing crea- tures for sport, pleasure etc. Occupational injur}' is of three kinds (1) Professional {Udyami) injuiy caused in follow- ing the justified six kinds of professions : — (1) Militai}, 272 Jainism and Buddhism (2) writing (3) agriculture (4) trade (5) industry and (6) arts (2) Houstholii-waik (Grafiaiambhi) mj iiry—c&nsed in preparing food, clothes, etc, 'digging wells, 'con- structing houses, gardens etc (3) Defensive (Vihdht) injuiy — caused in defending oneself, one’s, faniilj, ^iroperty, country etc from those who attack and tio not give up ttieir evil intention irt spite of all other possible tneans It is caused for saving oneself from plunderers and thieves, in giving punishment to the culprits, in making wars wnth the enemies Althougn ordinary house-holders cannot give uj three kinds of occupational killing, yet they try to be saved from it as far as possible They always, deal with kind hearts Saints are \o\vful in tollow-ing Ahtmsff in full, — it is why they walk after seeing the ground, they do not walk at night, th^ do not tread on the grass, nor pluck leaves etc. from trees (5) Sravakacbara by Amitagati sajs sntsrar ^ fifat Himsa I , , j. A Grihav&sato mvntto dvedhapi trdyate Mm cna o Ahimsa 273 Gn/ut riiscT sevaiia rato mandahasayah praiartitaram- bluilt, Araaibhajdin sir /ii/nsuf/i scr kitoh lut raksittiin niyatam 716 “ Injun lias been said to be of two kinds, occupa* tional and non-occupational bj the learned, He, who IS homeless, protects himself from both of them A house*holder engaged in house*hold duties, although having mild {Missions cannot as a rule refrain from occu- pational injui} " No doubt, intentional killing is due to strong passions in comparison to occupational killing where the passions are mild A house-holder is obliged to do it Flesh-eatwg—A follower of Ahmsa must not eat flesh 16) Purusdrtliastddlnupdya says — ? far PPT ft I nM ilar n \\ n ?RnP3r ii Na wild prana vtghdtan mansasyotpathrtsyate yasmat, Mdn^m hhajata^asmat prtKoratya-mvdrrta hmsd 65 Yadapt ktla bhavoH mdnsam svaya-weva mritasya mahisa vrisedihd-dek Tah-dpt bhavatt hmsd tadd dnta nigotantrMOfhanM 66 85 274 jA.iNis\t ANi) Buddhism Amasvapi pakvdsvapt itpachya-maitasu mdnsapeHsii, Sd iatyenofpdda stajjdttndm nigofdndm 67 " Because it is not possible to produce flesh i\ithout killing the vitalities, therefore he, who eats flesh, is unavoidabl} liable to do tnjuri 63 “ Although there is flesh of bullocks and bttflaloes etc. d} mg by themselves, jet there is injury by killing microlies and germs that originate in that flesh ” 66 " There is continual coming into existence of microbes of the sort of the flesh in the pieces of flesh whether thej maj be raw, cooked or being cooked ** 67 A’o/e. That is the reason whj the flesh in any Cii'ie IS bad'smelling. Wtite drtnkiiig. The same book says —* 'sr gftstRf m i iwr RRif f|T H " Rasajdndm cha babundm Jwdndm yonirisyatc madyam, Madyam bhajatdm Ufdm htmd sam-jdyate vasyam 63 " As w me is the nucleus of manj microbes origi'' nating in the liquor, therefore there is unavoidable injiiij' to these bj one w ho drinks it.” 63 blot eating at night. The same book saj's.