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” O Monks! The following five trades should not be tollowed by a layman :— (1) trade in arms (2) trade in living creatures (3) trade in meat (4) trade in wine (5) trade in poison, (6) Buddha Charya. Page 100 (1) Maha vagga 10. ‘“‘ He, who returns after taking alms from the village, eats and what is left, if he does not wish to eat it, is thrown in such a place where there are no herbs or in water devoid of living beings.” Note.—This shows protection of immobile one- sensed beings. (2) Page 144 Parajika I. “It is the conduct of Buddhist monks that after finishing the rainy season and performing fast on the last day of asvini month, they should roam for public good—they finish their tour in nine months. But those monks who have not finished their pledge of con- centration fast on the last day of Kartika month and leave the place on the first date of marga sirkha and finish their tour in eight months,” Note.—Here not to roam in the rainy season proves the regard for non-injury. (3) Page 167~~Mahavagga 6 Keniya Jatil. 238 JAINISM AND BUDDHISM Goutama Sramana does not eat at night, which is not the proper time for eating. (4) Page 173-A. NA. KZA. Chule hatthi padopam sutta. Lord Buddha keeps himself aloof from destroying the group of seeds and the group of beings, eats only once (in 24 hours), does never eat at night (untimely even after noon); does not put on flower garlands, and scents, does not use besmearing, nor ornaments, neither any decoration. Note.—Here not eating at night shows regard for non-injury. (5) Page 232-240 D. N. 1-5 Kutadante Sutta; on prohibition of animal sacrifice. “Brahman! In that Yagua (sacrificial ceremony) cows were not killed, lambs and goats were not killed, fowls and pigs were not murdered, neither different kinds of creatures were murdered; neither trees were cut for post (Yupa), nor grass was cut which is injury. That ceremony of Yajna was performed with ghee, oil, butter, curd, sweets and molasses. Brahmana! He, who with cheerful mind follows rules of vows which are (1) to be aloof from injury of vitalities (2) not to take what is not given (3) to be aloof from sexual desire (4) not to speak untruth (5) not to take any intoxicating thing causing carelessness, performs the true yajna. Brahmana! This sacrifice is glorious and brings great fruit... AHIMSA 239 Gotama! I take shelter in Lord Goutama, in the Path of Truth and in the Order of Monks, from to-day kindly accept me your follower with folded hands. Gotama! I now order for releasing seven hundred bullocks, seven hundred calves, seven hundred goats, seven hundred lambs. I give them safety of life. They now eat green grass, drink cold water, and walk in cold air. Note.—This shows compassionate regard for trees and grass even. (5) Page 255 M. N. 2—2-10 Kilagiri Sutta. Once Goutama Buddha with a large assembly of the monks went to Kashi. Then the Lord addressed the monks thus :—— ““O monks, I tour avoiding eating at night. By not eating at night I experience health. zeal, power, easy walking. Come! monks, you should also eat— avoiding eating at night.” (6) Page 371—Angulimla sutta M. N. 2.4.6. ‘He will protect the immobile and mobile crea- tures, having obtained highest peace.” (7) Page 390--Simdauka Bharadvas Sutta S. N. 7—1—9. “Throw this remaining estable into the place free from grass or into water free from creature,”’ (8) Page 464—-Samanja phala Sutta D. N, 1-1-2, 240 JAINISM AND BUDDHISM The Conduct of monks is described in it. Monk keeps aloof from destruction of seed—groups and groups -of creatures, takes food once, does not eat at night, neither eats at untime. He is aloof from destroying groups of seeds and creatures: such as those grown through roots, grown through trunk, grown through fruit, grown through fruit-stem and grown through seeds. Note.——Here the protection of vegetable kingdom is well described. It agrees with the description given in the Jain Scripture Gommatasara Jiva Kanda. Chapter on Yoga :— qe aedist Haas Gazdia atarect | arAqresara altrarraarna stars ll 3 Il Mulagga pora b1ja Kanda tah Khanda bija Bija ruhd, Sammuchchhimaya bhantyd patteya nanta Kaydya 186 Vegetables are described as follows :— (1) Mula Bija having root as their seed just as ginger, turmeric. (2) Agrabija grown through front stem. (3) Parba bija grown through knot as sugar-cane. (4) Kanda bija grown through esculent root as garlic. (5) Skandha bia grown through trunk. (6) Bija bija grown through seeds as wheat, and gram. AHIMSA 24) (7) Sammurchchana grown by itself through earth etc. as grass, etc. (9) “Some Sayings of the Buddha” by Woodward. Page 68. In rainy season recluses tread down the green grass, they crush the living thing that has one sense, they trample to death many a tiny life, I enjoin on you, brethren, that ye observe the retreat during the rains (Vin. Pit. Mahavagga III. I.) (10) Manuscript remains of B. Lit. in Eastern Turkestan, by Hoernle—Page 4 Vinaya texts. ‘‘Samprajdnena gantavyam...l[ryd-patha sampan- nena susamvritten yugantara preksind sa gauravena.” “The monk should walk through discrimination, seeing ground four cubits forward with control of mind and with respectability.” (11) ‘“* The Doctrine of the Buddha” by George Grimm, P. 339. “Inflamed by desire, evil-disposed by hate, confused by delusion, overcome, entirely influ- enced internally, O Brahmin, we think of hurting ourselves, we think of hurting others, we think of hurting both ourselves and others, and feel mental pain and grief. But if we have abandoned desire, then we do not think any more of hurting ourselves, nor of hurting others, nor of hurting both ourselves and others, and we do not feel mental pain and grief. Thus, O Brahmin, Nibbdna is visible and present, inviting to come and see, leading to the goal, intelligible to the wise, each for himself.” (M. I. p. 303 A. HI p. 55). 31 242 JAINISM AND BuDDHISM Page 434 F, Note. “ What.is sinful in the taking of food lies in this, that other life is destroyed, and thereby suffering is caused in the world. Since animal life is more highly organized and much more sensible to pain than plant life, the good man will in no case, either directly or indirectly, be the cause of the killing of animals for his food. In consequence of this, he will not eat the flesh of any animal in any case where he has seen or heard or supposes that it has been killed for his sake. “There are three cases, Jivaka, where 1 say that meat shall not be accepted; Seen, heard and supposed. (M. I. p. 369). For the same reason, no one may offer the Perfected One or his disciples, the flesh of an animal killed for this purpose. ‘‘ Whoever. Jivaka, takes life for the sake of the Perfected One, incurs five-fold serious guilt- Because he commands: ‘Go and fetch that animal! *, thereby the first time he incurs serious guilt. Because then the animal, led to him in fear and trembling, experiences pain and torment, he for the second time incurs serious guilt. Because he then says: ‘Go and kill this animal,’ he for the third time incurs serious guilt. Because the animal then in death, experiences pain and torment, he for the fourth time incurs serious guilt. Because he then gives unfitting refreshment to the Per- fected One or the Perfected One’s disciple, he for the fifth time incurs serious guilt.” (M. I. 369). 469. Asa mother protects her only child with her own life, cultivate such boundless love towards all beings. (Metta Sutta S. N.) AHIMSA 243 (12) Sutta Nipate Dhammaka Sutta. Qt aaa Aa Waaey a AgavaT eaages | aeag was frarads 4 aac 4 a aaa | Panam na hdane na cha ghatayeyya na chanumanyda hanatam paresam, Savvesu bhiitesu nidhadya dandam ye thavara ye cha tasamti loke. Neither one should injure the creatures, nor induce others to do so, nor should be pleased when others injure them; one should have compassion on all the beings in the universe, whether they may be immobile or mobile. Note. In the Jain literature one-sensed beings are called sthavara. They are earth-bodied, water-bodied, fire-bodied, air-bodied, vegetable-bodied ; while beings from the two-sensed to the five-sensed are called trasa. (13) Majjhim Ntkaya Vatthupama Sutta 77. ‘eraaty faraa aa afates aad a- mag wa diet wa ara wa wat aed Aiehread Yate santas arena anes aay aeaa ' “ Seyyathapi bhikkhave battham sankilittham malagga hitam achchham udake dgamma pari suddum hott pari- yodanam..... evameva bhikkhave bhikkhu evam silé evam dhammo evam pajno sdlinam chedt pinda-patam 244 JAINISM AND BUDDHISM bhunjati vichita kdlikam aneka suyam aneka vyanjanam natva, ye assatam hoti antardya....... é ‘““O Monks! Just as a dirty cloth is cleansed By pure water, so eating alm of rice makes him chas pious and intelligent; this the monk knows; leaving. this, he does not accept many kinds of sauces and sweet- meats—, for they will be obstructing.” (14) Sacred Books of the East Vol. XI (1881) by Max Muller. p. 189. The Tevigga Sutta. Ch. II Kala silam. ‘He abstains from destroying life. Full of modesty and pity, he is compassionate and kind to all creatures that have life. He refrains from injuring any herb or any creature. He takes but one meal a day ; abstaining from food at night time or at the wrong time.” Page 192 The Magghima Silam. “ He lives on food provided by the faithful, refrains from injuring plants or animals.” (15) Sutta nipata, translated by Fausbéll (1881). Mahavagga 11 Nalaka Sutta. p. 128. i 27/705. “As ¥ am, so are these, as these are so am I, identifying himself with others, let him not kill nor cause (any one) to kill.” (16) “ Path of Purity ” by Buddha Ghosha I & II. Page 79.