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” “a @ neMasHaamanta areaatead ara aia semrafet aguas ae, alata agaaer- Rasamaseata AAT Maa wae oars afaarta: arerasarton ate gest feenfrasiy eaace ffaaay fered afta: aesraefeqe: ragunaaitaara at araaamecarareat searfyeaie. aa a Walear Wasd Aaeea aazarefe faa eet aeaea, ta aiteahe cafe araat AHIMSA 26 | Riedtsa agard Teentaa wwiedaay ate aa a fe aura wigan, a a aaa gatecaa rae aa aart ooita araag ar sta Heer Nacha mahdmate akritkamakdrita masankalpitam nama mdnsam kalpyamastt yadupdddyanujanityam sravakebhyah bhavisyati tu punar mahdamate andgate- adhavant mamaiva sdsane pravrajitva sakyaputriyattvam bratijanandh kdasdya dhvaja dharino moha purusd mitthyavitarkopa hatachetso vividha vinaya vikalpa vadinah satkdya dristi yuktah rasa trisna dhyavasit- dstim tam mansabhaksana hetvadbhdsam grantha yisy- antt mama chabhita khyadnam ddtavyam mansyante tattadarthotpatti niddnam kalpayitva vaksyanti tyam arthotpattt rasmin niddne Bhagavata mdansa bhojam manujndtam kalpyamiti pranita bhojanesu chaktam syayum cha kila tathagatena pari bhuktamiti na cha mahamate kuira chit sutre prati sevitavyamitya nujndtam pramta bhojanesu va desitam Kalpyamiti. “OQ wise man, there cannot be any flesh eatable, which may be undone, not caused to be done or not supposed to be done; on account of which I may order it for the disciples. In the future time, there will occur in my order some, who having adopted the conduct of monk and having pledged to follow the order of the Sakyaputra and having put on the flag of red clothes will be deluding and addicted to bodily pleasures. They 262 JAINISM AND BUDDHISM will have many false notions in their minds and declare different rules of conduct. They will be desirous of taste and shall compile books giving false arguments for flesh-eating. They will maintain that which I have never told. They will tell matters in support of flesh- eating. They will say that I have ordered it for this reason, that I have counted it among the eatables and that Bhagavan has himself eaten’ flesh. But, O wise man, I have never ordered flesh in any sutra, nor told it to be eatable nor counted it among good eatables.”’ Cafe Aaa ATaTH: TTHAAT MATE Alecia HATA AAeatslt AHcAA, aNleta fe Aza aA aaa wears Teasers afer wa zar- Tan, aaa f& aaa AavTat warecfaaat ae AHA A BAAMACaIaaalegT BATIATHTT Feary mata Baa BWraraata: gegen frase: aaa: Va: BIAARAR BAA AerHTEHer- Al:, QiSE AEIAT TIAA TARA Ba HaMNaa cagqa nia agqatenta afta sae: ga wa wz aft VHA, ATAAaaAaaa wMaHT: BT aT ToywHarata Nahi mahdmate dryasrdvakah prakrita manusyd- hara mdharanti kutaeva mdansarudhiraharamakalpyam, dharmahdraht mahad mate mama _ sravakah pratyeka buddha Bodhisattvascha nad misad hdarah prageva tatha- gatah Dharma Kaya ht mahamate tathagata Dharma- hara sthttayo ndmisakayd na sarvadmisadhdra sthitayo AHIMSA 263 vanidsarva bhavopakarana trisnaisand vdsand sarta klesa dosa vdsanipagatah su-vimukta chittaprajnah sarvajnah sarva-darsinah sarvasattvatka putraka sama darsino mahakdrunikah soham mahdmate sarvasattvaika- putra ka sanjni san kathamiva svaputra mdansa manuy- nasyamt paribhoktum sravakebhyah kuta eva svayam paribhoktum, anujnatavanasmin Sravakebhyah svayam vd paribhukta vaniti maha mate nedam sthanam vidyate, ) “QO wise man! Arya Sravakas do not even take the natural human diet, how can they eat the rejectable flesh and blood ? My disciples ate followers of Truth and so are the self-intelligent ones and other Buddhists. They are not flesh-eaters. Such were the Tathagatas in the former times......Tathagatas have Truth as their body, they live on Truth, they do not support. their bodies with flesh. They never take any flesh. -They have given up desire for all the ‘worldly objects. They are free from all the defects causing misery. They are _ full of unattached discrimination, all-knowing, all: perceiving. They look towards all the creatures like their sons. They are very compassionate. Similarly { look towards all the creatures as my sons how can { order my disciples to eat the flesh of my sons and how can I eat it. There is no question of this that I ordered my disciples for it and that I have myself eaten it.” 264 JAINISM AND BUDDHISM Note. The same chapter has some verses in the end;a few are given here :— na aia Weisa a waaay aerqa | afar anata: | & aaa a weige vats aaarias | gaa agaaa anh fa asa ti aaa SeAaaca ATA saa aa | Sata ATHALT Tra TAT |! & I efane nee famigiwanes | sHaatdad aaa atsagq il £% TAT TAN AANA AaTITH MTA | AV AA AIT: AATTHA WAT Il Xo Il ARTA WAAR CHAAHC FT | areraa fresrazraot ATT Lae: Il 2 Wl Madyam mdansam palanduncha na bhaksayeyam maha- mune, Bodhisattvair mahdsattvair bhasadbhir Jina pungavath Ménsdns cha palanduscha madyani vividhanicha, Grinjanam lasunam chaiva yogi nittyam vivarjayet 5 Ldabhartham hanyate sattvo mansarthan dtyate dhanam, Ubhautau papakarmanau pachyete rouravddisu 9 Hasttkaksya mahdameghe nirvandnguli madlike, Lankavatarasutre cha maya mdansam vivarjitam 16 Yathaiva rago moksdya antarayakaro bhavet, Tathaiva mansa madyddyda antardya karo bhavet 20 Tasmanna bhaksaye n mansamudveja nakaram uri, nam, Moksadharma viruddhattvaddryandmesa vai dhvajah 24 AHIMSA 265 *O wise man! The conquerors have said that w ine, flesh and onions should: not be eaten by any Buddhist or great Buddhist. °1. A’monk should always abstain from flesh, onion, many kinds of intoxicating liquors, garlic,-and turnip. 5. “He, who kills any creature for money and ‘he, who pays “money for it—both of them: are ‘evil-doers and shall fall in the Rourava etc., hells. 9. “I have prohibited: flesh in’ the’ following scriptures (1) Hasti kaksya, (2) Maha megha, (3) Nirvananguli malika @ and Lankavatarasutra. 16. | Just as attachment i is obstructive to liberation, so is flesh, wine etc. obstructive to. nirvana. 20.° _ Therefore flesh, which is fearful to the creatures ee IS contrary to the conduct for liberation, should not be eaten. This is the flag of the Arya people. 24, > Note. This Lankavatara sfitra is also very old. It appears tome that when the Pali Sutras were at. first compiled.in Ceylon in the first. century A, D. and flesh- eating :was supported therein through any: argument then this sutra appears.to have been written in, answer to that. This Lankavatara: sutra. explicitly _ prohibits any Buddhist. from .taking any flesh. The saying of those persons who declare that they do: not themselves kill the creatures, they only buy flesh from. the. market and so they are not guilty of any injury is contradicted in this sutra. When they pay money in change of flesh, 34 266 JAINISM AND BUDDHISM then they are in fact indirectly promoters of killing. The butchers and fishermen kill the animals on this understanding that their flesh is sold and is used by the people. When they are getting money for the sake of flesh, they go on continually killing the animals. Really they, who buy flesh, are the inducers of killing the dumb creatures. Those monks who say that they accept what is given to them only in alms, that they do not suppose of having flesh and therefore they are not guilty of killing animals, even if they accept and eat flesh, should deeply consider on their arguments. It is a rule that whatever is accepted by anyone is approved by the same. Accepting flesh proves approval of that food. This approval of flesh by the monks produces this conviction in mind of the donor- layman that there is no harm in eating flesh, when our worshipful monks accept and eat it. Thus the laymen remain flesh-eaters, and are obliged to induce the killers to kill the animals for flesh. Just a monk if supplied with the flesh of a man or a dog, fefuses to accept it, because he does not approve of it, similarly he should not accept any kind of flesh. Then only he will be free from any kind of sin of killing animals. When flesh is accepted in alms, it is countable among the eatable foods; while it is altogether rejectable, as has been ordered in Lankavatdra Sutra. Suppose any patriot has a mind to use country-made clothes and has a pledge not to use foreign-made clothes on the con- AHIMSA 267 viction that if foreign made clothes would be used and sold here, this country will starve for want of industry. If such a patriot monk is supplied with a foreign cloth for which he has not himself made any effort, nor he has induced others to make it, nor he has any notion of its making, he would not accept it, because his approval and his acceptance would be detrimental to the interests of the country he loves, Similarly acceptance of flesh is to give support to the practice of killing dumb creatures. In Ceylon I found some monks eating flesh on the ground that it is eatable because they were not guilty of killing 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 right, because the sellers of flesh in the market kill lambs, goats, fowls, fishes only for their sake. They sell it for money which is paid by 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 with him, it was known that this Lankavatdra Sutra is believed to be the authoritative book by the Buddhists of China 268 JAINISM AND: BUDDHISM and: Japan and that all the Buddhist monasteries never use any flesh there..