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on the other hand abounds with criticisms of the Jain doctrine. For this there may be several reasons. The Buddha was a junior contemporary of Mahavira and had therefore greater need for counter-acting and criticising the creed of the latter than Mahavira had for combating the doctrine of a junior. Not only was Mahavira senior, the system which he was preaching was also, as we have stated before an ancient system. The rivalry between the two sects grew stronger after Mahavira's death.
Nevertheless references to the Buddhists as an heretical order are there in the Jain canons. In Acharangasitra there is mention of a school of heretics who justify the use of water on the ground of having permission to drink it or take it for toilet purposes; this undoubtedly referes to the Buddhists for the Buddha had declared that there was no sin in either drinking water or in using it for bath and wash. He permitted bath and washing to his ascetic disciples. Their doctrine of the five Skandhas' of momentary existence has been ascribed to "some fools”. There is an undeniable reference in this to the Ripa, Vedanā, Vijñāna, Samiña and Sam sicara skandhas of the Buddhists. The Aktia yavādins who deny Karman and do not admit that the action of the soul is transmitted to future moments, are possibly the Buddhists also. In Sutrakrtānga Sutra, in the discussions of Adda a man appears and argues that if one pierces 'a lump of oilcake with a spit mistaking it for a man or a gourd mistaking it for a baby and roasts it, one will be guilty of murder; while if a savage puts a man on a spit and roasts him mistaking him for a lump of oilcake or a baby mistaking it for a gourd, he will not be guilty of murder. This is an account, although.exaggerated, of the Buddhist view that motive determines whether an act is sinful or not.
Ajivikas : : :
The best known heresy, to the Nirgranthas was, however, the doctrines of the Ajivikas. They have
