Jainism in Buddhist Literature

Author(s): Bhagchandra Jain Bhaskar
Publisher: Alok Prakashan

Page 23

(4)
Maggadesakas or Maggadesins, Maggajivinas, and the Maggot dusins. Disputes arose among them and a number of philosophical schools had already arisen by the time of the Buddha. These schools are generally designated as Ditthi17. The sixtytwo wrong views (Micchādiṭṭhi) referred to by the Buddha. in the Brahmajalasutta represent the teachings of such schools.
In the same work, Šramaņas are called disputatious (vadasila18), and are classified under three headings, viz. Titthiyas.. Ajivikas, and the Niganthas. These were recognised as rivals. of Buddhism. The Tamil tradition also observed the same classification, viz. Anivadins (Pakudha Keccayana's sect), Ajivikas, and the Jainas1o.
The Thananga20, a Švetāmbara Jain canonical work, gives as many as five divisions of the Samana class, viz. Nigantha,. Sakka, Tavasa, Geruya, and Ajiva. Here Sakka means the Buddhist, and Ajiva means the Ajivika, the followers of Makkhali Gosalaka. No accounts are found regarding the Geruya who wore red clothes and Tavasa who were Jaṭadhāri and lived in forest 21. The Ajivakas are no more. Only the. Niganthas and the Buddhists have survived the vicissitudes. of history.
Common features of the Śraman as
The Dictionary of Chinese Buddhist Terms defines Šramaņa as follows: "Ascetics of all kinds: the Samanai or Samanaoi or Germanai of the Greeks, perhaps identical also with the Tungusian Samana or Śramana." Further it presents the common. features of Śramaņa: "He must keep well the truth, guard well every uprising (of desires), be uncontaminated by outward attractions, be merciful to all and impure to none, be not allotted to joy nor harrowed by distress, and able to bear whatever may come."
The Buddha also says that to be Acelaka (naked) is not the only characteristic of a real Samana. According to him. the real $ramana.is he who has got rid of covetousness, ignorance, and mastered the four Bhāvanas, viz. Friendliness; Compassion, Sympathetic joy and equanimity". At another place he says: "The real Samana is he who has acquired a