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The Concept of Pañcasila in Indian Thought
further says, “A gift given by one standing fast in moral conduct is of great value. Therefore, if any beggar comes, you give him to eat of food that have been eaten by you.1
In Nidānakathā, which serves as an introduction to Jātakā. tthakathā, the story of Buddha's past lives are related, from his existence as Sumedha up to his acceptance of monastery of Jetavana. Buddha is said to have searched the entire cosmic order in order to investigate the conditions contributory to enlightenment. While meditating upon them Buddha found out perfection of generosity as the foremost condition to enlightenment, a condition which was preached and practised by the former Bodhisattvas. And he admonished himself thus : “O wise Sumedha, from now onwards you fulfil the first perfection of dāna, just as an overturned waterpot discharges its water holding back nothing, without regard to wealth, fame, wife or child, or one limb or the other of the body, you will become a Buddha seated at the foot of bodhi tree,"3 Thus Buddha laid emphasis on the first perfection of dāna as the great highway followed by the Mighty sages of the past.
Dāna thus refers to non-attachment for possessions one has and can be said as akin to aparigraha, but its importance is .pronounced more for the laity than for the monks, who already have limited possessions, just as aparigraha pertains more to the monks than to the laity.
However, whatever way it is understood, aparigraha is an accepted virtue in Buddhism also, as it implies both a limitation of desires as well as a spirit of generosity.
To conclude, it is necessary to say that behind the limitation of desires (or icchäparimāņa)-the essential quality of aparigraha—there works a self-imposed socialistic spirit.
1. Ibid. 2. Jataka Nidãnakatha-Jayawickrama, Introduction,
p. 31. 3. Ibid.
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