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eating of meat only when there is evidence of one's eyes or ears as grounds for suspicion that the animal has been slain for one's expressed use. Anyone who slays an animal for the use of a monk and gives it to him, commits a great evil. Jivaka is pleased with the reply and declares himself a follower of the Buddha. 15
Likewise, Devadatta asked the Buddha for the imposition of the following five rules on all the members of the Sangha.18
(i) that monks should dwell all their lives in the forest. (i) that they should accept no invitations to meals, but
live entirely on alms obtained by begging. (ii) that they should wear only robes made of discarded
rags and accept no robes from the laity. (iv) that they should dwell at the foot of a tree and not
under a roof, and (v) that they shonld abstain completely from fish and
flesh.
But the Buddha thought that ruch sules should not be laid down for the Sangha as a whole. He left them for monks to observe purely on a voluntary basis.
Amộtacandra, a Jaina Acārya argues against the eating of flesh that it cannot be procured without causing destruction of life. One who uses flesh, therefore. commits Hirasa, unavoidably. Even if the flesh be that of a buffalo, oxe, etc., which has died of itself, Himsa is caused by the crushing of creatures spontaneously born. He who eats or touches a raw or a cooked piece of flesh, certainly kills spontaneously-born creatures constantly gathering together. 17 In conclusion he says that those who wish to avoid Himsă, should first of all take care to renounce wine, flesh, honey and the two udumbaras (gular and fig) and fruits of Pippala, Pakara and Banyan which are the birth places of small mobile beings. 78 Gunavratas or Multiplicative Vows
The early Scriputres seem to have been familar with the Gunavratas. In the Anguttara Nikaya the Buddha is said to
