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 98

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the help of queen wanted to slay the king. As a result, the queen was put to death. Hence the sons became enemies of the king. In the meantime the Bodhisattva came to know this conspiracy and came to the city to save the life of the king. He entered a frontier village and after eating the flesh of a monkey given to him by the inhabitants he begged for its skin which he had dried in his hermit's hut. He went then to the city of Benares and had himself seated in the park on the monkey's skin. The King with his counsellors came to see him. without any response the Bodhisattva began to rub the monkey's skin. The king asked why he was doing so ? The Bodhisattva replied that the monkey was very useful to me but I ate its flesh. The counsellors thought that this man is guilty of taking the life of a monkey. The Boddhisatva, addressing one by one, denied their cbarge and criticised their theories.
The third counsellor's theory which is supposed to have represented Jainism is criticised as follows:
From former action still both bliss and woe again : This monkey pays his debt, to wit, his former sin : Each acts a debt discharged, where then docs guilt come in? If such the creed thou holdst and this be doctrine true, Then was my action right when I that monkey slew. Couldst thou but only see him sinful is thy creed. Thou wouldst no longer then with reason blame my deed?.
The Majjhima Nikāya78 also supports the Jaina theory of Karmas. According to the Jaina Agamas, Soul enjoys all sorts of fruits of Karmas done?4. As regards the criticisrr. of this theory made by the Buddha, it does not provide any substantial argument. Moreover the Mahabodhi Jataka is a later development of the Jātaka literature, Silãika refers to only 500 Játaka stories belonging to the Jätakas57, which shows its nature of development.
In the Anguttara Nikayā76 the same idea is found in traditional doctrines of inaction ( tinimani bhikkhave titthayatanani yani panditehi samanuyunjiyamanani akiriyaya Santhahanti ). They are as follows: