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— It ^ gsipr; I ^*nRpTJ^ii ill H Ahimsa 275 Rdtratt bhunjdfidndm yasmndatmdrttd bhavatt htmsd Htmsa mratht atasmdt tyaiatavyj RaitnbhukUrapt 129 Arkalokenavtnd bhmjdnah fariharet katham htmsdm, Apt hodJntah pradtpa hhojyajusdmatiksm jattittnam 133 “ Because there is unavoidable killing when eating at night, therefore they who avoid kinm should also give up eating at night How can a partaker of food avoid injuty to creatures in the absence of sunlight , if lamp is 'lighted, many tiny creatures will fall in the eatables " Note From the statement of the Buddhist scrip- tures given in this Chapter it is evident that for the sake of following ahtmsa one is required to protect both mobile and immobile creatures, to walk after seeing the ground, not to trample on grass, and not to eat at night. Similarly the Jam senptures also declare If the Buddhists try to prevent the prevalence of flesh-eating, then Buddhism may really shine forth in Its true nature, because the words of Lord Goutama which teach friendship towards all the creatures cannot prove that his preaching approved flesh-eating or that He himself would have taken flesh. The learned Buddhists should consider this point quite impartially. CBA/rER VI Why Jainism and Budd'hism are the same? Goutama Boddha left home m his age of t\^ent^' nine. He devoted six jiears in practising man} kinds of austerities. At his age of thirt) <five he decided his path and preached his first sermon at Benares During these intervening six years, he followed a conduct resembling that of Digamber (naked) Jam Saint also. Lord Buddha has himself described it 'Vider-Majjhim Ntkaya maM stha ndda auHa tvelfth — In this shtra Govtam Buddha in his old age describes the events of his life to his disciple Sanputra The pah words are *r *r *i*rt*PiT n ’iBramTi 51 *1^ *I JRTH SI gt ^^4I ^ ansit ” 3iT5it aiynftnsPi tjfitnn gfT ^res Why J\iNisM AND Buddhism are the same > 277 3r?5 3133^ ^ ^ i q q (|dt ms mfir ^im 3n n ^#I^ . ’* mm. smh 5t ^ aim gsftf^ n “ Aclielko homt^ hathapalekhano n&bhihatam m tiddisa kafam nammaiitauam sddtydm , so nd kutnb'hi mukhd pattganhdmt m Kaloptmukhd pattganhdm, na elahamantarain na dandamantaram m mttsala Manta-> nr/ft, na dvtnnam bhunjamiAdn-tm na gabhhanujd na pdya mdnaya na ptifusantaiagataya, na sanktihsu, tia yatha sa upttlnto hoti, na yath makkJnkd sanda sdnda ch'tnni na machchham na mdnsain na stwam na merayam na thu’iodakam piv fim, so ek igdnko vdJiomt eka loptka '^idgdnbo hotiH dvdlopikd sattd gdrtko v r homi satin lopiio, — ekd ham pa dhdram dhartmx, dvthikam pa dbdram dbdrenn, — sattdhmampx dhdram dhdrem — iti eyampam additamdakam pt panydya bhatta bhojanami- yogam anuyatto vthoratm, Kessa massu lockako vi honn Kesa massu fochattdnuyogam anti yufto yova uda Vindumh pi me dayd pachchapaithtta hote — mdham khuddake pane vtsama gate sanghdtam dpddessantt Gdtha So tatto so sino eko bhmsanahe xwie nttggo na cha aggm dsino e8trff;^sfrfo muntfi 278 Jainism and Buddhism I went without dothes . I licked my food from my hands I did not eat food brought in, nor that prepared on my account, nor I accepted invitations for It I took no alms from pot or dish I took no food within a threshold, or through window -bar or within the pounding place, nor from two people eating together — nor from a pregnant woman, nor from a ^^oman suckling a chdd, nor from one in intercourse, nor from food collected here and there, nor food where a dog stood by, nor from place where flies were sw'arming, nor fish, nor flesh, nor drink fermented, nor dnnk distilled, nor jet sour gruel did I drink. I ate from just one house, and just one morsel from that, or else I ate from two houses only and just two morsels thence or I ate from seven houses onlj and just one morsel from each house I took food only once a day or once in two daj'S — or once in seven daj'S, even to intervals of half a month I plucked out hair and beard and kept thepractice op , even to a drop of water was charity established in me , thus — " may I not be guilty of violence in harming tiny living beings (therein) scorched, frozen and alone in fearsome forest, dwelling naked, no fire to warm bent on the meditation is the sage” Note Whatever practical conduct of a sage is described above agrees with no other but the conduct of naked (Digambar) Jam Saints Among the Digambar Jams there is an old Prakrit work on conduct of saints Whv Jainism and Buddhism are the save’ 27‘J called M&lachara b)* Battakera ; it describes the similar practices E\en no\v>a'da}s also Dtgambara Jain Saints follow the same rules. Below I quote some \erses in support of the abo\'e practices from this authoritatne book Mtilaclidra sa.}S'—‘^ a ra req i ii ^ ti gfqgpir i vim II ^ II Panchaya iiiahanaya im samtdi o pancha Jimtanddi tthd, Pancha vindiya mho ebhapptya-avdmya locho 2 Achchelaia tnanhdmm hhidu sayam madanta ghasanam cheve Thtdi bhoyantya \dtaHmti mAlagana at fbavisadu 3 A saint should follow the following twenti' eight KKd-dtihes — S Great Vow s of non-injuiA', truth, not taking w hat is not given, chutit}- and non-possession 5 Careful dealing in wralking, speaking, eating- handling things and excretions. 5 Control of five senses. 6 Dail} important duties of repentance, renunci^ ation, equanimity, prayer, obedience and abandoning bodily attachment. 1 plucking hair by hands 1 not having any clothes. 280 JmNISM AMU BuU]>H]'M 1 not to bathe. 1 sleep on ground 1 not to rub teeth 2 to eat standing 1 to eat onl} once a da} 28 Ijicha — hattena mattaha kesa masritmm apana- yanam, i e., to pluck the hair of the head and beard by hands. This practice fs speciall) observed by the Jam monks. It was followed bj Goutani Buddha also Buddha remained achelaka M^achdra says about it — (ilHffai ii 11 Vatthd Jim vahke mya ahavd pattdind a^saimaratiam Stbbhasatia mggantham achchelakkamJogadtpajjamJO “ Not to cover the body with clothes, skin, bark or leaves etc., not to wear ornaments, not to have attach- ment IS the duty of achelaka It is worshipful m the world ” The same book also describes eating from ones hands in standing posture. fluff II II Anjah pudem thchchd'kudddt wcajjanem sampdyam Pad* svdde bhiimtUye asanam thtdi bJtojanam ndma 34 Why Jainism and Buddhism are the same? 281 “ Leaving support of any wall etc , standing and keeping feet on parallel lines on pure ground to eat with hands is food in standing position ” A saint does not eat food speaally prepared for saints as said in the same book — liU-NS-yi Jdvadtyam uddeso pd sandatti ya have samtiddeso Samanothya ddesomgganthotttya have samddeso 77.7/d “ Whatever food is prepared for an} saint, sramana or mrgrantha is uddista It should not be eaten by a Jam saint ” So It IS said in the third verse of the 6th Chapter. Goutam Buddha also did not take such food w'hen he wras a naked saint A Saint takes food from not more than seven houses ds said therein • — ” II || Ujju hm Mam sattehm va gharektm jadt dgaditm du dcfmnam Parade tdtelan bhave tawioandam andchtnnam 2016 “The food brought from three or seven homes in one Ime is eatable, but not brought from more homes.” 282 Jainism anc Buddhism Goutama Buddha did not eat food from more than seven houses, uhen he uas a naked saint Goutam Buddha did not eat food served bv a pregnant woman as enjoined in MiVacIidrd. arRriif ^ ^Tr 3*5^ fiRcrr 11 11 Ait bdla ati budrlhd ghdsatti gabbhim su ya andhahya Autaridd va ntsantta uchekattka ahava nichatthd SOjd “(Saints do not take food from) a child'uoman, ver} old woman, a woman when eating, a pregnant woman, a blind woman, woman sitting in back of a w'all, sitting high, or sitting vei}' low,” Nate. Goutam Buddha did not take food given through w mdow 'bars. He did not accept dirty sour gruel or fh<todka. w hich IS prohibited in MiUdchdra 1 apnir grsT ^i ’ il Vila tandida tmnadaya-chanadaya tusodayatn avid- dhattham Annam tahdvtham vd apartmdam item gtnhtjjo 54 “ Washing water of Tttas, rice, grams and husks and hot water which is not altered in colour etc., should not be taken " Goutama did not take food from a woman suckling a child, as is prohibited in Mdldchdra ' Why Jainism and Buddhism are the s\me’ 283 JTSpir I f^rs3%T gor ^ 5rf^ ^ n Levana ntajjana Kammant ptyamdnam ddriyainclia ntkha vtya Evam vtha cUyj puna danam jadi dtntt djyagddoso 5216 “ It IS wrong on the part of a donor, if an> woman serves food while smearing the ground, bathing, suckling a child and lea\ing it ” About taking food from the hands it is said in Muldchdra Anagara bhavana chapter, sraoi ^ ^ tiTor ^ gr g?r ^ II II Asanamjadt vd panam khajjam bhojam challijjapejjam va Padt Uht una suddham bhtmjanit pint pallesuh. 54 *' The saints eat from the hollow of their hands the pure food eatable, drinkable, testable, lickablc etc, after properly seeing it ’ Thus the Jain scriptures pro\e that the conduct followed b} Goutama Buddha while he was a naked monk was nothing but the conduct of a naked Jam Saint From the Pali senptures of the 1st centuij A D. at Ce\lon It IS e\ident that Goutama Buddha in his 35th }ear I e , 6 jears after be left his home preached his sermon on the middle path 284 jAiitfisM AND Buddhism Baddha Charya Page 23 (referring to Sarajutta Nik&ya 55 2,1 and Vina)ia Mah&vagga) sa 5 s — “ I heard thus ” once the E\alted One was walking in the forest Risipattana of Benares There he ad- dressed Pancha Virgtya monks thus — * 0 monks, the saints should not sen^e these two extremes : — First IS this to be addicted to sense enjov ments, a path served by savages and fit for the low and vulgar village people and full of misuses the second is this .