Jainism in Buddhist Literature

SR No.: 011023
Original Sutra Author: N/A
Author: Bhagchandra Jain Bhaskar
Publisher: Alok Prakashan
Publication Year: 1972
Total Pages: 326
Language: English
Classification: Book_English
File Size: 12 MB

Page 70

( 51 )
On the other hand, Jacobi.is of opinion that Buddhism has been derived from a corresponding theory of the forerunners of Jainism, Pande also accepts this view though not very emphatically. This view can be supported by reference to Pāli literature itself. After being dissatisfied with the teachings of Alara Kálāma and Uddaka Rāmaputta, the Buddha went at last to mount Gayā-Uruvelā. Following the others, he himself occupied a spot beside the Nairañjarā river and with full purpose of heart he set himself the task of enduring self-mortification, restraining every bodily passion, and giving up thought about substance. With.purity of heart, he observed the rules of fasting which no worldly man can bear. Silent and still, lost in thoughtful meditation, he spent six years." He bin. self says that he experimented with the four types of religious practices of severe penance (tapa ), selfmortification (lakha ), avoidance (jeguccha), and seclusion (pavivittā).8 Here avosdance appears to be a reference to Jainism for it is said "I used to walk up and down conscientiously extending my com. passion even to a drop of water, praying that even the dangerous bacteria in it may not come to harm. "Such practices are mentioned at another place in the Majjhima Nikāya. 10 We shall compare them later with Jaina practices in the chapter on Ethics. These may bear testimony to the Jain view that the Buddha was a Jain muni at a certain stage of his ascetic life.
Acārya Devasena (8th century ) says that the Buddha was a great learned disciple of the saint Pihitaśrava who ordained him as muni Buddhakirti in the Sangha of Pārsvanātha, the twenty-third Tirthaikara of the present cra. But after a time the Buddha started taking flesh and dead fish as food and putting on a red cloth, he preached his own Dhamma, saying that there was no harm in taking such food.
Siripāsaņāhatitthe sarayūtīre palāsa nayaraţtho. Pihiya sa bassa sismo mahasudo buddhakittimurņo. Timi pūraņāsaņehim ahigayapvajjãoparibhatto. Rattam varam dharittā pavaţthiyam tena eyantam.