These
directions (as might be expected from the likeness of the circumstances)
resemble in many points the Buddhist directions for the laity, and indeed
are often identical with regard to the language used. Much is however
specially in accordance with Brahmanic doctrines. [Footnote: The
_Upasakada['s]a Sutra_ treats of the right life of the laity,
Hoernle, pp. 11-37 (Bibl. Ind.), and Hemachandra, _Yogasutra_,
Prakasa ii and iii; Windisch, _Zeitschrift der Deutsch Morg. Ges._
Bd. XXVIII, pp. 226-246. Both scholars have pointed out in the notes to
their translations, the relationship between the precepts and terms, of
the Jainas and Buddhists. The Jainas have borrowed a large number of rules
directly from the law books of the Brahma[n.]s. The occupations forbidden
to the Jaina laity are almost all those forbidden by the Brahmanic law to
the Brahma[n.], who in time of need lives like a Va[=i]['s]ya.
Hemachandra, _Yoga['s]astra_, III, 98--112 and _Upasakada['s]a
Sutra_, pp. 29-30, may be compared with Manu, X, 83-89, XI, 64 and 65,
and the parallel passages quoted in the synopsis to my translation
(_S.B.E._ Vol. XXV).] In practical life Jainism makes of its laity
earnest men who exhibit a stronger trait of resignation than other Indians
and excel in an exceptional willingness to sacrifice anything for their
religion. It makes them also fanatics for the protection of animal life.
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