No. 28.— 1884.] first fifty jItakas. 



119 



Svetambara and Digambara alike 3 but it is the Svetainbara 

 monks whose manners and way of life are so similar to 

 those of the Buddhist monks of Ceylon. They carry hair- 

 brushes, however, instead of fans, and they are more 

 scrupulous in guarding " against causing even imaginary 

 injury to any animal. Hence they put lime in the water 

 they keep with them for the purpose of washing their hands 

 and feet or cleaning their mouths. They do not bathe at 

 all. They seldom move out of their convents. They drink 

 water once heated and cooled." The Jain monks, like the 

 Buddhist, deliver sermons to the laity, and these bear a 

 considerable resemblance to Jataka stories. "The sermon 

 of the Jainas consists of two main parts. The first part 

 enunciates some doctrine or some ethical or philosophical 

 principle, and in the second part a story is narrated. Fre- 

 quently, in the first part, a heretic and his doctrines are 

 described, criticized, and condemned ; and the second part 

 gives a story which describes the ill-luck of those who have 

 once behaved in like manner. The preacher formally in- 

 troduces the sermon and enlarges upon the subject of his 

 dissertation. He next chaunts gdtkds, and, by way of com- 

 menting upon them, goes into grammatical, dialectic, and 

 philological questions. And then he narrates a story, in 

 which he vehemently and sometimes pathetically describes 

 natural scenery and social questions, touching sometimes 

 upon what he considers the question of the day. He is a 

 citrakathi dhammakathiko. 



"The Jain scriptures are divided into four parts (1) 

 Dravydnuyoga, which corresponds to the A bhklhammakatho 

 of the Buddhist ; (2) the Ganitd?iuyoga, to which there is 

 nothing corresponding in the Tripitaka ; (3) Carandnuyoga, 

 which corresponds to Vinaya ; and (4) the Dharmakatk&nu* 

 yoga, which corresponds to the Jdtakakathds. The Dkam- 

 makatkdnuyoga is not as yet, I believe, sufficiently 

 investigated. Jainism and Buddhism, however, provide a 

 large field for a comparative study, and the stories in the 

 Dharmakathdnuyoga will not fail to elicit much philosophi- 

 cal and historical interest, because they throw direct and 

 strong light on the condition of the people as affected by 

 heresies and religious revivals, and attack Buddhism and 

 its propagators. At present, it seems to me, that so little 



