Jainism in Buddhist Literature

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

Page 34

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by the barrier of fourfold restraint his mind is perfected, cortrolled, and fire".
As printed out by Jacobi this reference to the teaching of Nataputta is very obscure. Caluyamasanuara as mentioned in the Samañña phalt Suttall consists of the four characteristica of the Jainas. The real Catuyāmasarn vara belonging to the Parsvanatha tradition, is found else-where in the Pali Canon itsell.
In response to the Buddha's question Asibandhakaputta Gamani said that the Nigantha Nataputta preached thus to his followers or Săvakas : a slayer of living creature (pana atipateti), a stealer of a thing ( not given to him ) ( adinnam adiyati), a subject of sensual passion wrongly ( kamesu miccha carati ), and one who tells a lie ( musa bhanati ) are all condemned. 86
Here are mentioned the four causes of sin. In the Anguttara Nikava the five ways of falling into sin, according to Nigantha Nātaputta, are outlined. They are : destruction of animates
panatipati hoti) taking what is not given adinnadayi hoti ). passionate enjoyment of evil (abrahmacari hoti), speaking a lie ( musāvādi hoti ), and living on liquor and drink ( suramera. yamajjap pamadatthayi hoti ).86
Both these references are neither correctly recorded nor in order. The Nikayas appear to have confused between the Vratas of Parávanātha and Mahavira. The Parigraha (attachment to the mundane affairs ), a fourth cause of sins according to the Parévanātha tradition, included the passionate enjoyment, was not mentioned in the Nikayas, while the Abrahmar carya, separated from Parigraha by Nigantha Nataputta, is mentioned there.
Non-violence is the fundamental principle of the Jainas which is recorded in the Pali Canon, The Niganthas do not
se cold water as living being exist therein.87 They take a vow not to go beyond a limited area, so that the possibility of destroying life while moving about is reduced to'a minimum.es