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The laymen of those countries also believe it to be rejectable, although some ‘eat it while others do not eat it.- The followers of Tioist do, as a:rule, not eat any flesh. They are pure vegetarians. It appears to me that Ceylon ‘being an island where people generally use fish, the Pali Scriptures. when compiled, have ‘prescribed a way for the’ monks to accept it in alms, if it was given. At the very time this Lankavatara Sutra appears to have been written, which prohibits. every follower of Buddhism from eating flesh or‘fish of any kind.. The Buddhists in general should pay regard to this sutra and should try to check the prevalence of fish or flesh eating. The monks as a rule should not accept it and then they should preach to laymen to give up flesh-eating: Flesh-eating, no doubt, is a cause for the killing of dumb creatures.” ~ Some description of AHIMSA in JAIN SCRIP- TURES: (1) weeds 4 says : -— aeaaaaN FAT GMaee Ata ATE | Gal AAAS Ararat forsasyT wgTs |] Rs | Ajjhava sidena Bandho satte marehi maéva marehim” Eso bandha samdadso.Jivaénam michchhaya nmayassa 274 ‘‘ Bondage (of karmas) will be caused by the inten- tion (of imjury),- whether the creatures may be killed er not. This is. the brief of bondage for the souls from the correct stand-point.” AHIMSA | 269 (2). Paitudrtha Sutra says: TASAATITTSaAgTTTOT ar | 73-9 r Pramatha yogat prana vyaparopanam himsa © 13/7 ‘Destruction of (subjective and objéetive) vitalities through passionate activities of mind, body and speech is injury or himsa.” | Subjective vitalities are the qualities of soul’ such as. Knowledge, bliss. and peacefulness. Objective or material vitalities are ten. Immobile one-sensed beings have four, two-+sensed have six, three-senséd, seven ; four-sensed, eight; five-sensed irrational: nine} and five-sensed rationals have ten. These are explained in the ‘second chapter of this book’ (p. g4- 95). (4) Purusarthasiddhiupaya | describes. himsa fully, Let us.quete some verses :— TAG HATTA MTT AT zeraraeatt 7 STITCH GereraTag AT LEAT. I 3 aA AAe aA Le eae | AGATA eas are rarerar aya MWe ANZA: BY waa waar | permarctnsae & RATTAS GAT: | 24 I. 2 a hy marae TTT | aat fat frafatitacurantestat No I aatpa ntaared carvan fi qiterag | wrat feat a aarereantearaty wag | ae Hae TA aratgtent artqa ay fararni | MTITAT ATT faramaty VATA FLATT Il GS 270 JAINISM AND BUDDHISM Yat khalu kasdya yogat prandnam dravya bhava ripanam, Vyaparepanasya karavam sunischita bhavatt sd himsa 43 Atmaparindma himsana hetutvat sarvameva him- sattat, Anritvachanddi kevala mudd-hyitam sisya bodhaya : 42 Aprddurbhavah khalu ragddinam bhavatya him- sett ; Tesd mevatpattir himseti Jindgamasya sanksepah— 44 Krita kdrit4numananair vakkaya manobhirtsyate navadha, Autsargiki nivrittir vichitra ripa-pava dike tvesa 76 Dharma mahimsd ripam sansranvantopi ye parit- tyaktu Sthévara himsd masd hastrasa himsdm tapt mun- chantu 75 Stokaikendriya ghatdd grihindm sampanna yogya Visayanam, Sesa sthdvara mdérana viramana mapi bhavati Karantyam 77 “ Destruction of objective and subjective vitalities through passionate activities of mind, body and speech is really Himsa.” 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., (sins) have only been exempli- fied for the knowledge of the students.” 42 “ Non-arising of attachment etc., is verily Ahimsa, while their arising is Aimsa—this is the summary of the Jain scriptures.” 44 ‘“ Doing, causing others to do, and consenting for doing and each through mind, body and speech is nine- fold (himsa) ; total freedom from this is real Adimsa, while the exceptional is of many sorts.” 76 ‘““ Having thus heard the doctrine of Ahimsa, they, who are unable to refrain from injury to immobiles, should at least give up the injury to mobiles.” 75 “The house-holders possessing useful property may even injure the immobiles as least as possible; they Should also refrain from causing injury to other immobiles.” 77 It should be noted that the monks and _ those laymen who take the vow of not performing any engage- ments are careful in peotecting both mobiles and tmmobiles; while the laymen engaged in different pursuits cannot give up occupational (drambhi) injury ; they can refrain from intentional (sankalpi) injury. Intentional injury is useless killing such as animal sacrifice, hunting, killing for meat-eating, teasing crea- tures for sport, pleasure etc. Occupational injury is of three kinds :— (1) Professional (Udyami) injury caused in follow: ing the justified six kinds of professions :—~(1) Military, 272 JAINISM AND ‘BUDDHISM (2) writing (3) agriculture (4) trade (5) industry. and (6) arts. y LARS a a ire betas: ~ (2) Household-work (Graharambhi) injury—caused in’ preparing food; clothes,’ etc., digging wells, . con- structing houses, gardens etc. Eee | | *(3) Defensive ( (Virodhi) injury—caused in irene oneself, one’s family, property, country etc. from those who attack and do: not’ give up sas evil intention in spite of all ‘other. possible means. It is’ caused for saving “oneself from plunderers and’ thieves, in giving 3 punishment _ to the pets: in’ Aphing” ‘wars With the 9 ; enemies. Although ordinary house-holders cannot ‘give up 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 vowful in following Ahimsa in full,—it is why they walk after seeing the ground, they do not walk at night, they do not tread on the grass, nor pluck leaves etc. from trees. 3 (5), Sravabéchden by Amitagati says :— PSSA STATA ATA TA Jearaaiasar sary aaa aia WE Tears Baa Tal ATHITA: TaTaaream: | aaa a feat aaa a cag Prva ti G-% | Himsa dvedha proktérambhé na@rambha jatvato daksaih, Grihavasato nivritto dvedhapi trdyate tam cha 6 AHIMSA 273 Griha vasa sevana rato mandakasdyah pravartitaram- bhah, Arambhajdm sa himsam sa knoti na raksitum niyatam 7/6 ‘Injury has been said to be of two kinds, occupa- tional and non-occupational by the learned; He, who is homeless, protects himself from both of them. A house-holder engaged in house-hold duties, although having mild passions cannot as a rule refrain from occu- pational injury.” No doubt, intentional killing is due to strong passions in comparison to occupational killing where the passions are mild. A house-nolder is obliged to do it. Flesh-eating—A follower of Ahimsa must not eat flesh. (6) Purusdrthasiddhiupdya says :— a at oro arateaiaearahat aaa | aig ARAM TAIT AATAT [SAT MB Il gaia feewata aia aaa sas ates TAN: | cai wata fem aairatatataa sare Ul &% I arava Tara FrqerAtaTs araqang | AAAs PATTATAT Il &9 I Na vind prana vighatan mansasyotpattirisyate yasmat, Mdnsam bhajatastasmat prasaratya-nivarita himsa 05 Yadap1 kila bhavati mdnsam svaya-meva mritasya mahisa vrisabha-deh Tatrapi bhavatt himsd tadd srita nigotanirmathanat 66 35 274 JAINISM AND BUDDHISM Amdsvapi pakvasvapi vipachya-mdnasu mansapesisu, Sa tatyenotpdda stajjatindm nigotanam 67 ‘“ Because it is not possible to produce flesh without killing the vitalities, therefore he, who eats flesh, is unavoidably liable to do injury.” 65 ‘Although there is flesh of bullocks and buffaloes etc. dying by themselves, yet there is injury by killing microbes 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 they may be raw, cooked or being cooked.” 67 Note. That is the reason why the flesh in any case is bad-smelling. Wine drinking. The same book says :— TAMA A Eat srarai atfaeaa az | aa anai ast ar aaa saver il &3 fl Rasajanam cha babundm Jivandm yonirisyate mad yam, Madyam bhajatam tesam himsad sam-jayate vasyam 63 “As wine is the nucleus of many microbes origi- nating in the liquor, therefore there is unavoidable injury to these by one who drinks it.” 63 Not eating at night. The same book says :— IN ° ° Tat estat Tearatratcat wate fear | fear facceearaaeat faa cy exe, aataraa fat yaa: aftetaedt eat | ate aaa: aaa aeaai BRAATAT N22 A AHIMSA 275 Ratrau bhunjandnim yasmadantvdritd bhavatt himsa Himsa viratht stasmat tyakatavyd Rattribhuktirapt 129 Arkalokenavind bhunjdanah partharet katham himsdam, Api bodhitah pradipa bhojyajusdm suksma jantunam 133 ‘Because there is unavoidable killing when eating at night, therefore they who avoid himsa should also give up eating at night. How can a partaker of food avoid injury 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 ahimsa 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 Jain scriptures 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... CHAPTER VI. Wuy JAINISM AND BUDDHISM ARE THE SAME? Goutama Buddha left home in his age of twenty- nine. He devoted six years in practising many kinds of austerities. At his age of thirty-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) Jain Saint also.