English
Causes for the bondage of obstructive karmas: (1) To put obstacles to charity (2) to obstruct the gain of others (3) to put obstacles for things being enjoyed by others (4) to obstruct others from enjoying KARMAS AND THEIR FRUITS 229 re-enjoyable things (5) to disturb the zeal of others for good works. Thus the special thought-activities for the bondage of eight karmas have been described here very briefly. It should also be noted that generally a being binds seven or eight kinds of karmas at a time by its thought- activity ; but there occurs difference in fruition bondage of each karma. The special. thought activity; pertaining to a particular karma will cause more mild. or strong fruition in that very karma. We . find in the Buddhist literature =e some description of the special thought-activities for the bondage of special karmas. - (1) Manuscript. Remains of Buddhist literature in Eastern Turkestan by Hoernle (1916). Page 48 (10) Suka Sutra of Madhyama Agama. . “gaat nereraa aadeia:—aaaza-atee:, qt BI AHIG:, ATAAAAT, Wer: Wea AAAAA, WAT IATA, AAPA S:, TALTAATTHTT, mata sya, ATT MARAA, ACTF, HUA aasza FETMAA HUTATA GAIA —za UAT AZIAFA qaaata:. “ Dasa dharma maha-sa-kya samvartantyah-katame dasd-anirvyukah, parasya labha satkarah, atta manata, parasya kirtih sabda slokena dtta-manata, ydtra pra- danam, bodhi-chittotbddah, Tathagata bimba Karnam, matri pitrindm pratyanugamanam, arya nam pratyud- 230 JAINISM AND BUDDHISM gamanam, alpa sakyat Kusala mulad vichchhandanam mahasakya-Kusala mule samapaddanam-ime dasdé dharmé maha sakya samvartantyah. There are ten thoughts which procure great power in the future life (1) not to have malice (2) to receive and honour others (3) to have worthy mind, to speak highly of others with good mind (4) to spend money for journey pilgrimage etc. (5) to strive to understand Truth (6) To construct images of Lord Buddha (7) to honour parents (8) to honour and receive the Virtuous men (9) to save one from good action of low degree (10) to induce one for good action of high degree. These ten should be followed for high might. “ aaraatterst Hoarty: — Hawa - AATERTAT, SITAAT, HAATCTA, TATA, Fe aq ABSA - TH, ATT A TIAMAT, TAA at frat, Atanwat- TAM, AAT seTT, TASS STATA Pisas aa R afera:, TIA oa ANAT, ” ‘Dasa charma nicha kula samvarta niydéh-katame dasa-amdtrignato-apitrignata, asrdmanydti, abrahma nyata, kule na Jesthanupdlanam, dsanddi na pratyut- thanam, dsane na nimantranam, matra pitror asrusa. aryanam asrusd, Nicha Kula jdtandm pudgalandm antitke partbhavah, ime dasa dharma nicha kula samvarta ntyah.” The following ten actions are the causes for the birth in low family :—(1) Dishonour to mother (2) dis- KARMAS AND THEIR FRUITS 231 honour to father (3) being a monk, not to act as a monk, (4) being a Brahman, not to act as Brahman (5) not to protect the elders in the family (6) not to receive them properly (7) not to give them proper seats (8) not to serve the parents (9) not to serve the monks (10) to disgrace the poor and low people. “aaTqal SaHe adda: RAN FAW AMAIA. Taal, WAI, AMIE, Fe VASATSRAA- aT TAATAT, aMAAaaaAaAT, ATaaal WA: TT, ATA ZANT, AaAHS Waa YRetat watora:— 2H FUGA VaHe Gadaian. ” “ Dasa dharma uchcha kula samvarta-ntyah-katame dasa matrijnata, pitrijnata, sramanyaté; Brahmanyat kule Jyesthanupdlakatvam dsanatpratyutthanam, dsane- nabhi-nimantranam, mdtad pitroh susrusd aryanam susrusd, nicha kula jatanam pudgalandm apart bhavah tme dasa dharma uchchakula samvartantyah.” The following ten actions are the causes for the birth in a high family. (1) Honour to the mother (2) Honour to the father (3) to observe monk-hood (4) to ebserve the duties of a Brahmana (35) To protect the elders in the family (6) to receive them and honour them (7) to give them proper seats (8) to serve the parents (9) to serve the monks (10) not to hate those born in a low family. “gaat ana aaddian: Rae TA TAM 2M, ATMA BAIA, ATA A arantzar, 232 JAINISM AND BUDDHISM | AGMA AMAA, Alaa TaVsz:, ararat TPO, We AAA ATAAAAT WET aaa ATTA aT, Wa aaa, Baa aaa a FH ZA seq aT aacdatan. ” “ Dasa dharma alpa bhoga samvarta-niyah Katame dasa adatta danam adattadana samadda-panam, adatta ddanasya cha varna vacita, adattaddnena atta-manatd, mato pitrindm vrittyuchchhedah, dryéndm vrittyuch- chhedah, parasya alabhena attamanata para-sya labhena natta manatd, parasya labhdantaré yo, durbhiksa yachana cha tme dasa dharma alpa-bhoga samvartaniyah.” The following ten actions cause insufficient enjoy- ments in the future (1) to take what is not given (2) to accept the things brought by theft (3) to speak good of theft (4) to be pleased with theft (5) to obstruct the livelihood of the parents (6) to obstruct the alms of the monks or the livelihood of good persons (7) to be pleased if one has not gained anything (8) to be displeased on another’s gain (9) to obstruct the gain of others (10) to wish for famine. “agat aera aaddtar: Have: —ara, az- WMATA, ATMA ara ar, awrarata A TAWA ATMAAA, WR AAA AAAAAAT, WeTewa ATAAAT, NAAAANT:, TALITVAGASA, STANT at, Gxetat ages, ahreararaat a ea zaaAl qer- at waar. ” * KARMAS AND THEIR FRUITS y MP ~~ “Dasa dharma maha bhéga samvartaniyah :— Katame dasa :—ddnam, adatta ddana-vairamanam, adattad dana vairamanasya varna vadita, adattd dana vatramanena atta manata parasya aldbhena andttama- nata, parasya labhena atta-manata, parasya labho- dyogah, da nasya bhyanumodanam, danddhiyuktandm, pudgalandm sampraharsanam, subhiksa ydchana cha ime dasa dharma maha bhoga sumvartani yah.” The following ten actions are causes for having many enjoyments in future :—(1) charity (2) to be aloof from theft (3) to praise the person who does not steal (+) to be satisfied by not taking anything without being given (5) to be sorry if one has not gained anything (6) to be pleased on another’s gain (7) to try for procuring gain to others (8) to be pleased on knowing others practising charity (9) to induce people for charity (10) to wish for favourable time. Note. All these causes as stated in Buddhist literature are included in the causes of bondage of low and high family karmas and pleasure and pain feeling karmas as given before according to the Jain literature. There is a great detailed description of bondage ; fruition, checking and shedding of the Karmas in the Jain scriptures. The following books should be con- sulted :— (1) Tattvartha Sutra by Umaswami (2) Tattvartha Sara by Amritchandra 30 234 JAINISM AND BUDDHISM (3) Sarvartha Siddhi by Pujya pada (4) Raja Vartika by Akalanka (5) Gommatasdéra by Nemichandra (6) Labdhi Sara by + (7) Ksapana Sara by English translation of No. 1 & 5 have been published and can be had from (1) “ Jain Gazette” Office, 436, Mint Street, Madras, (2) Jain Publishing House, Ajjit- ashram, Lucknow, (3) Jain Parishad Publishing House Bijnor. Hindi translations of the above-said books can be had from the Digambar Jain Book Depot, Chanda Wadi, Surat. We have very briefly described the Karmic philosophy here. Whatever we have noted above shows that even the description of the Karmic law according to Jainism and Buddhism is not different. It is possible to have detailed description of Karma philosophy in Buddhist books also. If they could be traced, everything will agree with that of Jainism. I believe that those who have compiled the old Buddhist literature must have had knowledge of the Karmic philosophy according to Jainism. The present literature, no doubt, does not speak of it so explicitly as the Jain literature does. The educated must study this subject calmly and carefully. a CHAPTER V. AHIMSA. Ahimsa is a famous cult of the Jains. I find that the Buddhist literature also speaks highly of Ahimsa. If minutely considered it is not in any way different from what the Jains say. As regards flesh- eating some statements in Buddhist literature appear doubtful. We have to consider whether they are the real sayings of the Buddha or not. We give below some quotations about Ahimsa from the Buddhist books :— . Majjhim nikaya sallekha suttam atthaman :— “ qniaanaca gta gareea qrofaaraacanit- Bia wttacarara. ” “ Pandtipad tissa purisa puggalassa hand pata veramant hott parinived ndya.” ‘He who is addicted to injure the vitalities of living beings, should give up injury—this is for his liberation.”’ (2) M.N.Samma dtttht suttam navama. ‘“ Pand it pato akusalam panatt pdte-verama ni kusalam.” “It is harmful to deprive one of vitalities; while it is useful to be aloof from injury.” 236 JAINISM AND BUDDHISM (3) Digha ntkaya Vol. 3 Singalo vada Suttante 31 “qrontaara afzaar qarrat a gata q0- UTA aqeata ofsarte. ” “ Pandtipado adinnddanam musdvado cha vuchchati paraddragamanam cheva nappasansanti panditati.” ‘The wise men do not praise injury of vitalities, theft, falsehood and intercourse with other women.” (4) Digha N. Vol. 3 Sangit Suttanta 33 “gat AHUIeHraga—(%) Womaraa (x) AAT ava (2) alae fresreant (2) qararat () freearat (%) Qeararat (s) arRcgerat (¢) afirset (@) sararat (0) fawartate. ” ‘Dasa akusdla kamma-pattha—(1) pandti-pata (2) adatta dina (3) Kadmesu michchhé-chéro (4) musé vado (5) pisuna vachd (6) phurusd véchd (7) samphapb- pbalapa (8) abhijjha (9) Vydpdado (10) michchha ditthi.”’ “The following ten are the harmful ways of Karmas :-— (1) injury of vitalities (2) theft (3) wrong sexual desire (4) falsehood (5) back-biting (6) harsh speech (7) useless talk (8) greed (9) enmity (10) wrong belief. (5) Anguttara nikaya 5-177 “wa rt Arraa afte sareata aecnta:— aaa Taran, aerate, waafirs, yzsrali ST, faaattran. i AHIMSA 237 Pancha ima bhikkave banijja updsakena akaraniyah- kata me panch-sattha banijja, satta banijja, mansa banijja, mujja banijja, visa banijja.