The fifth precept of the G"ainas is much more compre- hensive 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, how- ever, that neither the Buddhists nor the gainas have in this regard anjrjjain t<^ originality, but that both have only adoptedjhejfivg vows ofthc^lftrahmajlic ascetics (sa/wny^- sin). The latter must keep the following five vows 2 :
1 Rhys Davids, Buddhism, p. 139.
a Baudhayana II, 10, 18 ; see Buhler's translation. Sacred Books of the East, vol. xiv, p. 275.
XXIV GAINA SUTRAS.
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 Sa/;myasin agree with those of the aina Bhikshu, and are enumerated in the same order. It is therefore probable that the 6*ainas 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. Be- sides 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 <9ainas were. The Gainas previous to Mahavira's time had only four great vows, since the fourth was included in the fifth. But Mahavira 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 tc 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 insti- tutions of ascetic? life. This observation is not an entirely new one. Professor Max M tiller has already, in his Hib- bert Lectures (p. 351), started a similar opinion; likewise Professor Buhler, in his translation of the Baudhdyana Sfttra
Introduction. Xxv
(passim) ; and Professor Kern, in his History of Buddhism iBJtadici. In order to show to what extenFthe life of ^aina 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 BaudhAyana's law-books 1 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 2 / The G*aina and Buddhist monks are also forbidden to have any- thing 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 (dharmopakara;/a) .
12. ' (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 3 / Buhler remarks in a note: 'This rule shows that the Vasso of the Bauddhas and (7ainas is also derived from a Brahmknic 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 4 . Mahdvira did not stay longer than one
night in a village or five nights in a town 5 .
15. * He shall beg late (after people have finished their meals), without returning twice 6 / 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 7 .
1 See Buhler's translation, Sacred Books of the Kast, vol. ii, pp. 191, 192. The numbers in the text refer to the paragraphs in Gautama's third book. The similar passages of Baudhayana are referred to in the notes.
2 Compare Baudh&yana II, 6, 11, 16. 3 Baudhayana II, 6, ii, 20.
4 A*arahga Sdtra II, 2, 2, 6.
5 Kalpa Sfttra, Lives of the Ginas, 119.
6 Baudhayana II, 6, 12, 22. T Kalpa Sfttra, Rules for Yatis, 20.
XXVI 0AINA SUTRAS.
1 6. * Abandoning all desires (for sweet food).' The same is prescribed in the fourth clause of the fifth great vow of the Gainas 1 , and is, besides, the apparent motive in many rules for the acceptance or rejection of alms.
17. 'He shall restrain his speech, his eyes, (and) his
actions/ This nearly agrees with the three Guptis of the
Gainas, or the restraining of the mind, speech, and body 2 .
1 8. c He shall wear a cloth to cover his nakedness 3 .' The Gaina rules about dress are not so simple ; for they allow a Gaina to go naked or to wear one, two, or three garments, but a young, strong monk should as a rule wear but one robe 4 , Mahavira went about naked 5 , and so did the t/inakalpikas, or those who tried to imitate him as much as possible. But they also were allowed to cover their nakedness 6 .
19. c Some (declare that he shall wear) an old rag after having washed it/ Baudhyana 7 says : ' He shall wear a dress dyed yellowish-red/ This rule agrees more with the practice of the Buddhists than that of the Gainas. The latter are forbidden to wash or dye their clothes, but they must wear them in the same condition in which they are given 8 . However, the Gainas have only carried into the extreme the original intention of the Brahmanic rule, viz. that the dress of ascetics should be as simple and mean as possible. For they seem to take a sort of pride in outdoing their Brahmanic rivals as regards rigorous conduct, mistaking nastiness and filthiness for the highest pitch of ascetic virtue 9 , while on the other hand the Buddhists studied to bring their conduct in accordance with the dictates of humanity.
30. ' He shall not take parts of plants and trees except
such as have become detached (spontaneously)/ The
Gainas have the same precept, but they go still farther
1 JU&rftfcga Sfttra II, 15, v, 15.
1 Kalpa Sfltra, Lives of the Ginas, 118.
* Baudhayana, l.c. 16. * Ateranga Sdtra II, 5, i, i.
* Kalpa SOtra, Lives of the Ginas, 117. f Akiinga Sdtra I, 7, 7, i. T L. c. 21. ^ * AHrafiga Sfttra II, 5, 2, i, and I, 7, 5, a.
* Compare AlMnga Sfltra 71, a, a, i.
Introduction. Xxv11
in allowing a Gaina to eat only such vegetables, fruits, &c. as have no trace of life left *.
21. 'Out of season he shall not dwell a second night
in (the same) village.' We have seen above that Mahivtra
carried out this precept whatever may have been the prac-
tice of the monks in general.
22. ' He may either shave or wear a lock on the crown of the head/ The (7ainas have improved on this rule as they make baldness binding for all monks. According to Bau- dh&yana 2 a Brihman on becoming an ascetic had to cause ' the hair of his head, his beard, the hair on his body, and his nails to be cut.* The same practice, at least as regards the cutting of the hair, was observed by the ainas on the same occasion. Hence the phrase : c becoming bald (or tearing out one's hair) to leave the house and enter the state of houselessness 3 /
23. ' He shall avoid the destruction of seeds/ The reader will observe, in many passages of the second book of the A&rnga Stitra, how careful Gaina monks should be of avoiding to injure eggs, living beings, seeds, sprouts, &c. It seems therefore that the 6*ainas have only generalised the above rule in applying it to all small beings of the animal and vegetable world.
24. '(He shall be) indifferent towards (all) creatures, whether they do him an injury or a kindness/
25. * He shall not undertake (anything for his temporal or spiritual welfare)/
The last two rules could just as well be taken from a sacred book of the Gainas, for they are in full accordance with the drift of their religion. Mahfivlra strictly carried them out. * More than four months many sorts of living beings gathered on his body, crawled about it, and caused there pain 4 / c Always well guarded, he bore the pains (caused by) grass, cold, fire, flies, and gnats ; manifold pains 5 / ' He with equanimity bore, underwent, and suffered all pleasant
1 AHrahga SOtra II, i, 7, 6, and 8th Lesson. 8 Baudhayana II, 10, 17, 10.
* Muffu/e bhavitti agarao a*ag&riyam pawaie.
* JUftr&nga Sfttra I, 8, i, 2. * A*&r&uga Sfttra I, 8, 3, t.
XXVlii GAINA SUTRAS.
or unpleasant occurrences, arising from divine powers, men, or animals 1 / It is frequently said of the ascetic in the last stage of his spiritual career that 'he does desire neither life nor death 2 .'
There are some more precepts in BaudhHyana which bear a close resemblance to such of the ainas. * With the three means of punishment, (viz.) words, thoughts, and acts, he shall not injure created beings 3 / This is only an amplifi- cation of the first great vow (see above). ' Means of punish- ment' is what the Gainas call weapon (jastra 4 ).
' He shall carry a cloth for straining water for the sake of purification/ c He shall perform the necessary purifications with water which has been taken out (of a well or a tank) and has been strained 5 / These rules are strictly observed by the <7aina monks. They also carry a cloth for straining water. The commentator Govinda explains pavitra, ' a cloth for straining water/ by * a bunch of Ky^a grass for removing insects from the road 6 / If Govinda be right, and had the authority of a really old tradition, which I do not doubt, we have here the Brahmanic counterpart of the broom (rax>hara#a or pctdapro#^ana) with which the <9aina monks sweep the road and the place where they walk or sit down, for removing insects.
The outfit of a Brahmanic ascetic consists in * sticks, a rope, a cloth for straining water, a water vessel, and an alms- bowl 7 / Thd aina monks also carry sticks, at least now- a-days, though I remember no passage in the Pi/akas expressly allowing the use of a stick. They have also a rope belonging to the alms-bowl 8 , an alms-bowl, and a water vessel 9 . Of the cloth for straining water, and the broom, we have already spoken. The filter for the mouth
(giukhayastrika) remain^. a&the^H^ly^ticle ^clusiveljTused
1 Kalpa Stitra, Lives of the Ginas, 117, towards the end. 3 E. g. Kalpa Stitra, Rules for Yatis, 51.
3 Baudhiyana II, 6, n, 23. * A*dr&nga Stitra, p. i, note 2.
5 Baudhiyana II, 6, II, 24, 25. 8 See Professor Biihler's translation, p. 260, note.
7 Baudhiyana II, 10, 17, n. 8 A*ar&nga Stitra, p. 67, note 3.
Though a monk is allowed to carry a water vessel besides his alms-bowl, still it is thought more meritorious to have but one bowl.
Introduction. Xxix
Jy/Jthe Gainas. On the whole, therefore, the (Gainas were
outfitted very much like their Brahmanic models, the
Sawnyisins or Bhikshus.
' Let him eat food, given without asking, regarding which nothing has been settled beforehand, and which has reached him accidentally, so much only as is sufficient to sustain life 1 . 1 The reader will find on perusing the 6aina 'rules for begging 2 ' that only that food is considered 'pure and acceptable which has been obtained under exactly the same circumstances as have been laid down in the above rule of Baudhiyana for Brahmanic ascetics. The Bud- dhists are not so strict in this regard, as they accept invita- tions for dinner, of course,, prepared especially for them.
