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which we have already noticed. It is, in fact, the principle of that asceticism which the Jains practise and which they push very often to the extreme limit-the suicide by Inanition. The Buddhists are more indulgent to themselves. Without falling into that laxity, with which their rivals sometimes reproach them, they beep themselves from the opposite extremity and exert themselves to observe the reasonable mean in conformity with human nature. For them, as for Aristotle, virtue consists in the just nean.
There is one last point to which we should. draw attention. It is about the definition of " Nirvāņa" As regards Buddhism it is generally admitted with Oldenberg that “the orthodox ductrine of the ancient community expressly demanded from its followers, the complete renunciation of the attempt to know the existence or the non-existence of the Being perfectly emancipated."
The Jains are, in truth, less reser ved and less discreet. It was the apostle Sudharnjan ? (rather Indrabhūti Gautama) who according to the Uttaradhyayana Sūtra, made to Kesin-a disciple of Pārsva, this beautiful reply: “The Nirvāṇa is the surest happiest, peacefullest place which the Great Sages attain to."
Buddhisun and Jainism may, then, resenible. Their analogies are explained by the circumstances and conditious in which they have become rooted. But they differed on too many points-and these are the most important-to allow any one to consider the latter as derived from the former.
Jainism has that much only in common to Buddhism which they both owe to Brāhmanism; and except these, it has a right to claim for itself independence and originality.”
(From an Essay on Jaina Bibliography by M. Guerinot of Paris. Paris 1906.
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