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in which the Jain as believed, and also in connection with Upāli's conversion, to the Jaina conception of the sins of the body and
the mind. (iv) In the Arguttara Nikāya, a reference to the
Jaina Digvirati Vow and the Uposatha (prosadha) day. Digvirati Vow i.e. 'I shall go in only certain fixed direction this day'. Uposatha-keeping of fast in which the laymon are supposed to be like ascetics in their thoughts and deeds.
(v)
In the same Nikāya, in connection with the meeting of Prince Abhaya and the Buddha, a reference to the Jaina conception of the annihilation of Karmas, old or new and thereby the attainment of full knowledge, by means of austerity.
(vi) In the Mabāvagga, reference of the Jaina
doctrine of Kriyāvāda, 5. Traces of Jaipa influence in Buddhism :-Dr. Jacobi says, “The latter (i.e. Buddhists) borrowed the word Asrava from Jainism without its technical significance. As Buddha was chiefly concerned with what leads to salvation, he did not work out a new and self-sufficient system of psychology as the basis of ethics. He seems to hava largely adopted current ideas on this head and together with them current terms to express them. Hence there is something vague and undefined in Buddhist psychology". Jacobi asserted that the word Āsrava would never havo been used by the Buddhists in meaning so far removed from its etymology if the Jaioas had not used it before in
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