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Buddhism and Jainism are Eastern religions that developed in the Indian subcontinent.The Buddha andMahavira are generally accepted as contemporaries.[1][2]Jainism andBuddhism share many features, terminology, and ethical principles, but emphasize them differently.[2] Both areśramaṇaascetic traditions that posit it is possible to attain liberation from the cycle of rebirths and deaths (samsara) through spiritual and ethical disciplines.[3] They differ in some core doctrines, such as those onasceticism,Middle Way versusAnekantavada, and self versus non-self (jiva,atta, anatta).[2][4]
Jainism is an ancient religion whose own historiography centres on its 24 guides orTirthankaras. Of the 24, the last two tirthankaras – are generally accepted as historical persons, with the 23rd Tirthankara pre-dating the Buddha and the Mahavira by probably some 250 years.[5] Buddhists believeGautama Buddha, the historical buddha, rediscovered the long forgottendharma around the 5th century BCE, and began to teach it again. In Buddhism there wereprevious buddhas, too, 24 in total as described in theBuddhavamsa, the 14th book of theKhuddaka Nikāya.[6][7][8][9] Buddhists also believe that Gautama Buddha had many previous rebirths as described in theJataka Tales.[10]
Buddhist scriptures record that during Prince Siddhartha's ascetic life (before attaining enlightenment) he undertook many fasts, penances and austerities, the descriptions of which are elsewhere found only in the Jain tradition[citation needed]. In theMajjhima Nikaya, the Buddha shares his experience:[11]
Thus far, Sāriputta, did I go in my penance? I went without clothes. I licked the food from my hands. I took no food that was brought or meant especially for me. I accepted no invitation to a meal.
The Jain text ofKalpasutra confirms Mahavira's asceticism, whose life is a source of guidance on many of the ascetic practices in Jainism.[12] Such asceticism has been a hallmark ofmendicant life in Jainism.[13] The Buddha tried it, but abandoned what he called the "extreme ascetic methods", teaching the Middle Way instead.[14]
ThePāli Canon does not record that Mahavira and Gautama Buddha ever met, though instances of Mahavira's disciples questioning Gautama Buddha are to be found in various sutras. For instance, in theMajjhima Nikāya (MN 56),Upāli —one of Gautama Buddha's foremost disciples— is said to have been a disciple of the Mahavira who became a disciple of the Buddha after losing a debate with him.[15]
The Buddhists have always maintained that by the time the Buddha and Mahavira were alive, Jainism was already an entrenched faith and culture in the region. According to the Pāli Canon, Gautama was aware of Mahavira's existence as well as the communities ofJain monastics.[citation needed]
Buddhist texts refer to the Mahavira asNigaṇṭha Jñātaputta.[16] Nigaṇṭha means "without knot, tie, or string" and Jñātaputta (son ofNatas), referred to his clan of originJñāta orNaya (Prakrit).[17]
The five vows (non-violence,truth, non-attachment, non-thieving,celibacy/chastity) propounded by the 23rd JainTirthankara,Pārśva (877–777 BCE),[16] may have been the template for theFive Precepts of Buddhism. Additionally, the BuddhistAṅguttaranikāya scripture quotes the independent philosopherPurana Kassapa, a sixth-century BCE founder of a now-extinct order, as listing the "Nirgranthas" as one of the six major classifications of humanity.[citation needed]
The ancient textDivyavadana (Ashokavadana is one of its sections) mention that in one instance, a non-Buddhist inPundravardhana drew a picture showing the Buddha bowing at the feet ofMahavira. On complaint from a Buddhist devotee,Ashoka, theMaurya Emperor, issued an order to arrest him, and subsequently, another order to kill all theĀjīvikas in Pundravardhana. Around 18,000 Ājīvikas were executed as a result of this order.[18] Sometime later, another ascetic inPataliputra drew a similar picture. Ashoka burnt him and his entire family alive in their house.[19] He also announced an award of onedinara (silver coin) to anyone who brought him the head of a Jain. According toAshokavadana, as a result of this order, his own brother,Vitashoka, was mistaken for a heretic and killed by a cowherd. Their ministers advised that "this is an example of the suffering that is being inflicted even on those who are free from desire" and that he "should guarantee the security of all beings". After this, Ashoka stopped giving orders for executions.[18]
According toK. T. S. Sarao andBenimadhab Barua, stories of persecutions of rival sects by Ashoka appear to be a clear fabrication arising out of sectarian propaganda.[19][20][21]
According to Padmanabh Jaini, Vasudhara Dharani, a Buddhist work was among the Jainas of Gujarat in 1960s, and a manuscript was copied in 1638 CE.[22] The Dharani was recited by non-Jain Brahmin priests in private Jain homes.
The shared terms includeSangha,Shramana (monk),Shravaka (Householder in Jainism, Buddha's disciple in Buddhism),Jina (Tirthankara in Jainism, Buddha in Buddhism),Chaitya,Stupa,Pudgala (Matter in Jainism, soul in Buddhism) etc. Early Jainism used stupas, although the practice mostly (but not completely) was abandoned later.[23]
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InJainism, the way of liberation is the ford (tirtha), and Tirthankaras "those making the ford" (fromsamsara tomoksha) are supreme teachers.[24] The same concept is found in Buddhism, which says that through enlightenment (bodhi) an individual crosses the river ofsamsara to attain liberation. Both religions deny the existence of a creator god.[25] Buddhism and Jainism evince a shared belief in the existence of geographical regions beyond the parameters ofBharatavarsha, access to which could not be gained by ordinary human beings.[26]
Karakandu, aPratyekabuddha in both Jainism and Buddhism, is a rare personality that is shared between Jainism and Buddhism.[27] The Jain text Isibhasiyam mentions Vajjiyaputra, Mahakashyap and Sariputra among the rishis.[28]
TheJain community (or Jainsangha) consists ofmonastics,munis (male ascetics) andaryikas (female ascetics) and householders,śhrāvaks (laymen) andśrāvakīs (laywomen). Buddhism has a similar organization: the community consists of renunciatebhikkhus andbhikkhunis and male and female laypersons, orUpāsaka andUpāsikā, who take vows for lay life.[citation needed]
Jain and Buddhist iconography can be similar. In north India, the sitting Jain and Buddhist images are inpadmasana, whereas in South India both Jain and Buddhist images are inardha-padmasana (also termed virasana in Sri Lanka). However the Jain images are always samadhi mudra, whereas the Buddha images can also be in bhumi-sparsha, dharam-chakra-pravartana and othermudras. The standing Jain images are always in khadgasana or kayotsarga asana.[citation needed]
Jainism has refined the non-violence (Ahimsa) doctrine to an extraordinary degree where it is an integral part of the Jain culture.[29][30]Jain vegetarianism, for example, is driven by the principle of not harming any animals and both lay and mendicants are predominantly vegetarian.[31] In Buddhism,Mahayana monks in China, Japan (seeShojin-ryori), Korea and Vietnam are vegetarian; however, vegetarianism is not required for lay Buddhists. In the Theravāda tradition as well as prohibiting human, elephant, horse, dog, snake, lion, tiger and anything uncooked; the Buddha is quoted in their monastic rules as saying that any animal that is suspected of being killed intentionally for them should be avoided.[32]
Although both Buddhists and Jain had orders of nuns, Buddhist Pali texts record the Buddha saying that a woman has the ability to obtainnirvana in thedharma andVinaya.[citation needed] According toDigambara Jains, women are capable of spiritual progress but must be reborn as a man in order to attain final spiritual liberation, this being because Jain nuns cannot be nude and so still have some attachments. The religious texts of theŚvētāmbaras mention that liberation is attainable by both men and women.[33]
Jains believe in the existence of an eternalJiva (soul),[34] whereas Buddhism denies the concept of soul (jiva) or self (atman), proposing the concept of no-self (anatta) instead.[35][36]
TheAnekantavada doctrine is another key difference between Jainism and Buddhism. The Buddha taught the Middle Way, rejecting extremes of the answer "it is" or "it is not" to metaphysical questions. The Mahavira, in contrast, accepted both "it is" and "it is not", with "perhaps" qualification and with reconciliation.[37]
Jainism discourages monks and nuns from staying in one place for long, except for 4 months in the rainy season (chaturmas). Thus, most Jain monks and nuns keep wandering, staying in a place for only a few days. SomeTheravada Buddhist monks also observevassa rules, but often they stay in one monastery.[2]
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{{cite book}}:ISBN / Date incompatibility (help)Note: ISBN refers to the UK:Routledge (2001) reprint of original text published in 1884"You shouldn't eat meat when you know the animal was killed for your sake. If you do, you commit an offense of wrong conduct. I allow you to eat meat and fish that's pure in three respects: you haven't seen, heard, or suspected that the animal was killed for your sake."
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