ddhism.
Twelve years of asceticism are necessary to salvation, as thinks the
Jain, and this self-mortification is of the most stringent sort. But
it is not in their different conception of a Nirv[=a]na release rather
than of annihilation, nor in the S[=a]nkhya-like[14] duality they
affect, nor yet in the prominence given to self-mortification that the
Jains differ most from the Buddhists. The contrast will appear more
clearly when we come to deal with the latter sect. At present we take
up the Jain doctrine for itself.

The 'three gems' which, according to the Jains,[15] result in the
spirit's attainment of deliverance are knowledge, faith, and virtue,
or literally 'right knowledge, right intuition, and right practices.'
Right knowledge is a true knowledge of the relation of spirit and
not-spirit (the world consists of two classes, spirit and non-spirit),
the latter being immortal like the former. Right intuition is absolute
faith in the word of the Master and the declarations of the [=A]gamas,
or sacred texts. Right practices or virtue consists, according to the
Yogac[=a]stra, in the correct fivefold conduct of one that has
knowledge and faith: (1) Non-injury, (2) kindness and speaking which
is true (in so far as the truth is pleasant to the hearer),[16] (3)
honorable conduct, typified by 'not stealing,' (4) chastity in word,
thought, and deed, (5) renunciation of earthly interests.

The doctrine of non-injury found but modified approval among the
Brahmans. They limited its application in the case of
sacrifice, and for this reason were bitterly taunted by the Jains as
'murderers.' "Viler than unbelievers," says the Yogac[=a]stra, quoting
a law of Manu to the effect that animals may be slain for sacrifice,
"all those cruel ones who make the law that teaches killing."[17] For
this reason the Jain is far more particular in his respect for life
than is the Buddhist. Lest animate things, even plants and
animalculae, be destroyed, he sweeps the ground before him as he goes,
walks veiled lest he inhale a living organism, strains water, and
rejects not only meat but even honey, together with various fruits
that are supposed to contain worms; not because of his distaste for
worms but because of his regard for life. Other arguments which,
logically, should not be allowed to influence him are admitted,
however, in order to terrify the hearer. Thus the first argument
against the use of honey is that it destroys life; then follow