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1For this reason I quickly pass over to Professor Lassen’s fourth argument, viz. that the Buddhists and Gainas measure the history of the world by those enormous periods of time which bewilder and awe even the most imaginative fancy. Xxii GAINA SOTRAS. It is true that regarding this the Gainas outdo the Buddhists, but they have the idea of such periods in common not only with the latter but also with the Brahmans. The main features of the chronological system of the Gainas equally differ from those of the Buddhists as from those of the Brahmans. For it is impossible to derive the Utsarpizi and Avasarpiai eras, with their six Aras, from the Buddhistical four great and eighty smaller Kalpas, which are as it were the acts and scenes in the drama of the successive creations and dissolutions of the universe, nor from the Yugas and Kalpas of the Brahmans. I am of opinion that the Buddhists have improved on the Brahmanic system of the Yugas, while the Gainas invented their Utsarpixi and Avasarpivi eras after the model of the day and night of Brahma. We have postponed the discussion of Professor Lassen’s third argument, the ahisms4, because it will be better treated together with the other moral precepts of both sects. Professor Weber! has pointed out the near relation existing between the five great vows of the Gainas and the five cardinal sins and virtues of the Buddhists; and Professor Windisch? has compared the Gaina vows (mahAvrata) with the ten obligations of the Buddhists (dasasil). The Ten Precepts for the Buddhist ascetics are the following’ : 1. I take the vow not to destroy life. 2. I take the vow not to steal. 3. I take the vow to abstain from impurity. 4. I take the vow not to lie. 5. I take the vow to abstain from intoxicating drinks which hinder progress and virtue. 6. I take the vow not to eat at forbidden times. 7. I take the vow to abstain from dancing, singing, music, and stage plays. 8. I take the vow not to use garlands, scents, unguents, or ornaments. ' Fragment der Bhagavatf, II, pp. 175, 187. * Zeitschrift der Deutschen Morgenlindischen Gesellschaft, XXVIII, p. 222, note. * Rhys Davids, Buddhism, p. 160. INTRODUCTION. XXili g. I take the vow not to use a high or broad bed. 10. I take the vow not to receive gold or silver. The Buddhists have also Eight Precepts (a¢thangasila), of which the first five (pa#asila) are binding on every Buddhist, while the rest are only recommended to pious laymen!: 1. One should not destroy life. 2. One should not take that which is not given. 3. One should not tell lies. 4. One should not become a drinker of intoxicating drinks. 5. One should refrain from unlawful sexual intercourse — an ignoble thing. 6. One should not eat unseasonable food at nights. 7. One should not wear garlands or use perfumes. 8. One should sleep on a mat spread on the ground. The five Buddhist vows nearly agree with those of the Gaina ascetics, viz. : 1. Not to destroy life (ahimsa).
26. One should not eat unseasonable food at nights. 7. One should not wear garlands or use perfumes. 8. One should sleep on a mat spread on the ground. The five Buddhist vows nearly agree with those of the Gaina ascetics, viz. : 1. Not to destroy life (ahimsa). 2. Not to lie (sdnvtta). 3. Not to take that which is not given (asteya). 4. To abstain from sexual intercourse (brahmaéarya). 5. To renounce all interest in worldly things, especially to call nothing one’s own (aparigraha). The fifth precept of the Gainas is much more comprehensive than the corresponding one of the Buddhists, but the other precepts are the same, in a different order, as Nos. 1-4 of the Buddhists. The agreement is indeed so striking that it would seem hard to avoid the conclusion that one sect borrowed their precepts from the other. Yet the question whether the Buddhists or the Gainas were the borrowers, would still remain an open one. It can be shown, however, that neither the Buddhists nor the Gainas have in this regard any claim to originality, but that both have only adopted the five vows of the Brahmanic ascetics (samnyasin). The latter must keep the following five vows? : 1 Rhys Davids, Buddhism, p. 139. ? Baudhayana II, 10, 18; see Biihler’s translation, Sacred Books of the Fast, vol, xiv, p. 275. XXIV GAINA SOTRAS. 1. Abstention from injuring living beings. 2. Truthfulness. 3. Abstention from appropriating the property of others. 4- Continence. 5. Liberality. And five minor vows: 6. Abstention from anger. 7. Obedience towards the Guru. 8. Avoidance of rashness. 9. Cleanliness. 10. Purity in eating. The first four great vows of the Samnydsin agree with those of the Gaina Bhikshu, and are enumerated in the same order. It is therefore probable that the Gainas have borrowed their own vows from the Brahmans, not from the Buddhists, because the latter have changed the order of the vows, making truthfulness either the third or fourth cardinal virtue instead of giving it the second place. Besides it is highly improbable that they should have imitated the Buddhists, when they had in the Brahmanic ascetics much older and more respected models. It is worth remarking that the fifth great vow or precept is peculiar to each of the three religious systems, probably because the Brahmanic fifth vow, viz. liberality, could not be enjoined on mendicants such as the monks of the Buddhists and Gainas were. The Gainas previous to Mahiavira’s time had only four great vows, since the fourth was included in the fifth, But Mah4vira brought the number of the vows again up to five, a number which seems to have been regarded as solemn, since the Buddhists have adopted it likewise in their moral code.
3The Gainas previous to Mahiavira’s time had only four great vows, since the fourth was included in the fifth, But Mah4vira brought the number of the vows again up to five, a number which seems to have been regarded as solemn, since the Buddhists have adopted it likewise in their moral code. Our foregoing inquiry suggests where we have to look for the originals of the monastic orders of the Gainas and Buddhists. The Brahmanic ascetic was their model, from which they borrowed many important practices and institutions of ascetic life. This observation is not an entirely new one. Professor Max Miiller has already, in his Hibbert Lectures (p. 351), started a similar opinion; likewise Professor Biihler, in his translation of the Baudhayana Satra INTRODUCTION. XXV (passim) ; and Professor Kern, in his History of Buddhism in India. In order to show to what extent the life of Gaina monks is but an imitation of the life of the Brahmanic ascetics, I shall now compare the rules given to the latter in Gautama’s and Baudhdyana’s law-books' with the rules for Gaina monks. In most cases the Buddhists conform to the same rules; this will also be briefly noticed. 11. ‘An ascetic shall not possess (any) store’. The Gaina and Buddhist monks are also forbidden to have anything which they could call their own. See the fifth vow of the Gainas (aparigraha). Even those things which the Gaina monk always carries about himself, as clothes, alms-bowl, broom, &c., are not regarded as his property, but as things necessary for the exercise of religious duties (dharmopakarana). ‘(He must be) chaste.” This is the fourth great vow of the Gainas and in Baudhayana, the fifth of the Buddhists. 13. ‘He must not change his residence during the rainy season®’,’ Biihler remarks in a note: ‘This rule shows that the Vasso of the Bauddhas and Gainas is also derived from a Brahmanic source.’ 14. ‘He shall enter a village only in order to beg.’ The Gainas are not so strict in this respect, as they allow a monk to sleep in a village or town. However he must not stay too long‘. Mahavira did not stay longer than one night in a village or five nights ina town® 15. ‘He shall beg late (after people have finished their meals), without returning twice®’ The Gaina monks collect food in the morning or at noon, probably to avoid meeting with their rivals. They generally but once in a day go out begging ; but one who has fasted for more than one day may go a begging twice a day’. 1 See Biihler’s translation, Sacred Books of the East, vol. ii, pp. 191, 192. The numbers in the text refer to the paragraphs in Gautama’s third book. The similar passages of Baudhdyana are referred to in the notes. ? Compare Baudhayana II, 6, 11, 16. 3 Baudhayana II, 6, 11, 20. * Arardiga Siitra II, 2, 2, § 6. 5 Kalpa Sfttra, Lives of the Ginas, § 119. * Baudhdyana II, 6, 12, 2a. 7 Kalpa Satra, Rules for Yatis, § 20. XXXVI GAINA SOTRAS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For this reason I quickly pass over to Professor Lassen’s fourth argument, viz. that the Buddhists and Gainas measure the history of the world by those enormous periods of time which bewilder and awe even the most imaginative fancy. Xxii GAINA SOTRAS. It is true that regarding this the Gainas outdo the Buddhists, but they have the idea of such periods in common not only with the latter but also with the Brahmans. The main features of the chronological system of the Gainas equally differ from those of the Buddhists as from those of the Brahmans. For it is impossible to derive the Utsarpizi and Avasarpiai eras, with their six Aras, from the Buddhistical four great and eighty smaller Kalpas, which are as it were the acts and scenes in the drama of the successive creations and dissolutions of the universe, nor from the Yugas and Kalpas of the Brahmans. I am of opinion that the Buddhists have improved on the Brahmanic system of the Yugas, while the Gainas invented their Utsarpixi and Avasarpivi eras after the model of the day and night of Brahma. We have postponed the discussion of Professor Lassen’s third argument, the ahisms4, because it will be better treated together with the other moral precepts of both sects. Professor Weber! has pointed out the near relation existing between the five great vows of the Gainas and the five cardinal sins and virtues of the Buddhists; and Professor Windisch? has compared the Gaina vows (mahAvrata) with the ten obligations of the Buddhists (dasasil). The Ten Precepts for the Buddhist ascetics are the following’ : 1. I take the vow not to destroy life. 2. I take the vow not to steal. 3. I take the vow to abstain from impurity. 4. I take the vow not to lie. 5. I take the vow to abstain from intoxicating drinks which hinder progress and virtue. 6. I take the vow not to eat at forbidden times. 7. I take the vow to abstain from dancing, singing, music, and stage plays. 8. I take the vow not to use garlands, scents, unguents, or ornaments. ' Fragment der Bhagavatf, II, pp. 175, 187. * Zeitschrift der Deutschen Morgenlindischen Gesellschaft, XXVIII, p. 222, note. * Rhys Davids, Buddhism, p. 160. INTRODUCTION. XXili g. I take the vow not to use a high or broad bed. 10. I take the vow not to receive gold or silver. The Buddhists have also Eight Precepts (a¢thangasila), of which the first five (pa#asila) are binding on every Buddhist, while the rest are only recommended to pious laymen!: 1. One should not destroy life. 2. One should not take that which is not given. 3. One should not tell lies. 4. One should not become a drinker of intoxicating drinks. 5. One should refrain from unlawful sexual intercourse — an ignoble thing. 6. One should not eat unseasonable food at nights. 7. One should not wear garlands or use perfumes. 8. One should sleep on a mat spread on the ground. The five Buddhist vows nearly agree with those of the Gaina ascetics, viz. : 1. Not to destroy life (ahimsa).
26. One should not eat unseasonable food at nights. 7. One should not wear garlands or use perfumes. 8. One should sleep on a mat spread on the ground. The five Buddhist vows nearly agree with those of the Gaina ascetics, viz. : 1. Not to destroy life (ahimsa). 2. Not to lie (sdnvtta). 3. Not to take that which is not given (asteya). 4. To abstain from sexual intercourse (brahmaéarya). 5. To renounce all interest in worldly things, especially to call nothing one’s own (aparigraha). The fifth precept of the Gainas is much more comprehensive than the corresponding one of the Buddhists, but the other precepts are the same, in a different order, as Nos. 1-4 of the Buddhists. The agreement is indeed so striking that it would seem hard to avoid the conclusion that one sect borrowed their precepts from the other. Yet the question whether the Buddhists or the Gainas were the borrowers, would still remain an open one. It can be shown, however, that neither the Buddhists nor the Gainas have in this regard any claim to originality, but that both have only adopted the five vows of the Brahmanic ascetics (samnyasin). The latter must keep the following five vows? : 1 Rhys Davids, Buddhism, p. 139. ? Baudhayana II, 10, 18; see Biihler’s translation, Sacred Books of the Fast, vol, xiv, p. 275. XXIV GAINA SOTRAS. 1. Abstention from injuring living beings. 2. Truthfulness. 3. Abstention from appropriating the property of others. 4- Continence. 5. Liberality. And five minor vows: 6. Abstention from anger. 7. Obedience towards the Guru. 8. Avoidance of rashness. 9. Cleanliness. 10. Purity in eating. The first four great vows of the Samnydsin agree with those of the Gaina Bhikshu, and are enumerated in the same order. It is therefore probable that the Gainas have borrowed their own vows from the Brahmans, not from the Buddhists, because the latter have changed the order of the vows, making truthfulness either the third or fourth cardinal virtue instead of giving it the second place. Besides it is highly improbable that they should have imitated the Buddhists, when they had in the Brahmanic ascetics much older and more respected models. It is worth remarking that the fifth great vow or precept is peculiar to each of the three religious systems, probably because the Brahmanic fifth vow, viz. liberality, could not be enjoined on mendicants such as the monks of the Buddhists and Gainas were. The Gainas previous to Mahiavira’s time had only four great vows, since the fourth was included in the fifth, But Mah4vira brought the number of the vows again up to five, a number which seems to have been regarded as solemn, since the Buddhists have adopted it likewise in their moral code.
3The Gainas previous to Mahiavira’s time had only four great vows, since the fourth was included in the fifth, But Mah4vira brought the number of the vows again up to five, a number which seems to have been regarded as solemn, since the Buddhists have adopted it likewise in their moral code. Our foregoing inquiry suggests where we have to look for the originals of the monastic orders of the Gainas and Buddhists. The Brahmanic ascetic was their model, from which they borrowed many important practices and institutions of ascetic life. This observation is not an entirely new one. Professor Max Miiller has already, in his Hibbert Lectures (p. 351), started a similar opinion; likewise Professor Biihler, in his translation of the Baudhayana Satra INTRODUCTION. XXV (passim) ; and Professor Kern, in his History of Buddhism in India. In order to show to what extent the life of Gaina monks is but an imitation of the life of the Brahmanic ascetics, I shall now compare the rules given to the latter in Gautama’s and Baudhdyana’s law-books' with the rules for Gaina monks. In most cases the Buddhists conform to the same rules; this will also be briefly noticed. 11. ‘An ascetic shall not possess (any) store’. The Gaina and Buddhist monks are also forbidden to have anything which they could call their own. See the fifth vow of the Gainas (aparigraha). Even those things which the Gaina monk always carries about himself, as clothes, alms-bowl, broom, &c., are not regarded as his property, but as things necessary for the exercise of religious duties (dharmopakarana). ‘(He must be) chaste.” This is the fourth great vow of the Gainas and in Baudhayana, the fifth of the Buddhists. 13. ‘He must not change his residence during the rainy season®’,’ Biihler remarks in a note: ‘This rule shows that the Vasso of the Bauddhas and Gainas is also derived from a Brahmanic source.’ 14. ‘He shall enter a village only in order to beg.’ The Gainas are not so strict in this respect, as they allow a monk to sleep in a village or town. However he must not stay too long‘. Mahavira did not stay longer than one night in a village or five nights ina town® 15. ‘He shall beg late (after people have finished their meals), without returning twice®’ The Gaina monks collect food in the morning or at noon, probably to avoid meeting with their rivals. They generally but once in a day go out begging ; but one who has fasted for more than one day may go a begging twice a day’. 1 See Biihler’s translation, Sacred Books of the East, vol. ii, pp. 191, 192. The numbers in the text refer to the paragraphs in Gautama’s third book. The similar passages of Baudhdyana are referred to in the notes. ? Compare Baudhayana II, 6, 11, 16. 3 Baudhayana II, 6, 11, 20. * Arardiga Siitra II, 2, 2, § 6. 5 Kalpa Sfttra, Lives of the Ginas, § 119. * Baudhdyana II, 6, 12, 2a. 7 Kalpa Satra, Rules for Yatis, § 20. XXXVI GAINA SOTRAS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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