Vol.64 , No.3(2016)190堀田 和義「ジャイナ教在家信者はいかなる条件のもとでsallekhanaが認められるのか？」

Journal

ofIndian

and BuddhistStudiesVol.64,No.3,March 2016

(77)

Under

Which

Conditions

Is

sallekhana

Permitted

forJain

Laity?

HOTTA

Kazuyoshi

Introduction

In

_Jainism,

the

_practice

of

fasting

unto

death

is

known

as sallekhandi.

Since

early

times,

such

fasting

has

been

_practiced

not only

by

mendicants

but

also

by

laypersons.

5ince

sallekhandi, which

is

a

kind

of voluntary

death,

was criticized as constituting suicide,i)

sorne

Jain

monks

have

emphasized

that

_{sallekhana and suicide}

differ

in

various

points.

This

_paper

fbcuses

on

the

conditions under which sallekhana

is

_permissible

forJain

laity

through

an examination of

5'ravakaca-ra

texts

concerning

the

code

fbr

laypersons.

2)

First,

Iwill survey the various word

forms

_ofsallekhana

in

the

texts

belonging

_to

_this

_genre.

Second,

I

will

determine

the

_place

that

sallekhandi

holds

in

the code

for

laypersons.

FinallM

I

will examine

the

conditions under which the

_practice

of sallekhana

is

permitted.

1.

Word-Forms

ofsallekhana-The

word sallekhana-3)

_is

derived

from

root sami/likh.

It

is

considered

to

be

way of

death

for

the wise

(paptditamara4a).`}

The

term

is

interpreted

_{as rneaning} "to

scrape ofl7'

(lekhana)

"properly"

(sam)

the outer

body

and

inner

_passions.S}

In

Digambara

Sanskrit

texts,the word-form sallekhana'

is

most

_prevalent,

6)

but

additionally sallekha, ')

sallekhana,B) sulekhana-,9) and _{sallesarpaiO> can also}

be

found.

_{on the other}

hand,

gvetambara

Sanskrit

texts

mostly use

the

fbrm

samlekhana'.ii)

Digambara

Prakrit

texts

also use saUehana,i2) saliihana,i3) and sallekhana,i`) while

Svetambara

Prakrit

texts

use sarplehana-.iS)

Such

differences

in

the

_preverb

fbrms

have

been

_pointed

out as a characteristic of the IUttvarthasatra,i6)

but

can also

be

applied toother

texts.

1119-(78)

Under Which ConditionsIssallekhandPermitted

fbrJain

Laity?

(HoTTA)

2.

The

Place

of sallekhana"-

in

the

Codes

for

Laypersons

Mest S'ravaka-caratexts

discuss

twelve vratas consisting of

five

aptuvratas, three

gu"avratas,

and

fbur

_{s'iksa-vratas.}

The

contents of

the

five

a"uvratas are common

to

atl

texts,

while

the

contents of

the

_gu"avratas

and s'iksavratas vary.

Some

texts count

sallekhana as one ofthe s'iksdivratas.i')

Other

texts

discuss

sallekhana- even though they

do

not count

it

as one of

the

s'iksavratas,iS)

In

_particular

the

Dharrnaratnakara

(DhR),

Dharmasarngrahas'ra-vaka-ca-ra

(gr(M)),

and

Sagaradharmamrta

(SDhA)

each

dedicate

one

chapter

to

a

discussion

ofsallekhana,and the Navapadaprakaru4avrtti

(NPPV)

describes

it

in

detail

by

referring tothe story ofa role model. From the above, although

the

_practice

of sallekhana

does

not constitute an obligation

for

laypersons,

it

can

be

said

that

it

is

recommended

to

enthusiastic

_{practitioners,}

3.

Under

Which

Conditions

Is

sallekhand

Permitted?

Jainism

has

made the

fo11owing

three

counterarguments against the criticism that

sallekhana

is

equivalent

to

suicide,

i.e.,

(a)

the

conditions under which the

_practice

of sallekhana

is

_permitted,

(b)

the

difference

of

the

state of mind

possessed

by

a

practitioner

engaging

in

sallekhana and a

_person

killing

a

living

being,

and

(c)

the

five

types

of

transgression

of

the

rules

_pertaining

to

sallekhana. As space

is

limited,

the

discussien

below

is

limited

to

(a)

in

this

_paper.

i")

The

Umdsvamis'ra-vaka-cara

(gr(U))

and

Sra'vakacarasaroddhara

(Sr(PN))

list

the

foIlowing

six conditions,

i.e.

(i)

a

_great

famine,

(iD

a

fatal

disease,

(iii)

old age,

(iv)

in

case one

is

about

to

be

ki11ed

by

hostile

forces,

(v)

in

case the ascetic

_practices

might

be

lost,

and

(vi)

in

case one

is

at

death's

doon

20)The

Praffnottarus'rctvakacara

(Sr(S))

lists

(1)

old age,

(2)

lack

ofphysical abilitM

(3)

a

fatal

disease,

(4)

an unavoidable calamity and

(s)

a

_great

famine.2i)

Furtherrnore,

_phrases

equivalent

to

(v)

and

(vi)

above are also added.22)

The

imrusarthanus'as-

ana

(PM)

also

lists

the

fo11owing

five

conditions,

i.e.,

(1)

a

fatal

disease,

(2)

an unavoidable calarnity

(3)

in

case one's selficontrol might

be

destroyed

by

ill-doers,

(4)

in

cases

in

which water or

fire

might cause one's

death,

and

(s)

in

case one

knows

one's end

through

inauspicious

signs. 23)

The

Dharmasaipgrahasi'avakctcara

(Sr(M))

lists

(1)

a

_great

famine,

(2)

an unavoidable calamity; and

(3)

a

fatal

disease,24)

and also

Under Which ConditionsIssallekhanaPermitted

fbrJain

Laity?

(HoT'rA) (79)

Ratnakara4das'ra-vakacara

(RK)

and

the

Ratnakarapdas'ravakacaratika

(RKT)

list

(1)

an unavoidable calamity;

(2)

a

_great

famine,

(3)

old age, and

(4)

a

fatal

disease

alongside a

phrase

that

is

equivalent

to

(v).

26)The

Dharmopades'aptyasavarsagravakdicara

(SR(B))

lists

the

same

fbur

conditions,

but

lacks

a

_phrase

corresponding to

(v).

2')_The

_Ca-ritrasara

(cs)

lists

(1)

an unavoidable calamitM

(2)

a

_great

farnine,

and

(3)

old age as well as a

_phrase

equivalent to

(v).

The Ldtisarrihita

(LS)

lists

(1)

old age,

(z)

an unavoidable calamitM and

(3)

a

fatal

disease.

28)

Siddhasenagaptn

interprets

the

content ofUmasvati's commentary

on

the

Tattvarthastitra

as

the

tirne

when

dharma

and a-vafyaka are

damaged

based

on

the

fo11owing

three

defects

(dosa):2")

(1)

kala

(hard

times

or a

_great

famine),

(2)

samhananadaurbalya

(weakening

of

the

body),30)

and

(3)

upasarga

(calamity

caused

by

a

god,

man, an animal or oneselO.

Jinabhadra

also

interprets

it

as

the

same

three

situations,

but

he

does

not rnention a

_great

farnine.

Akalafika

and Vidyanandin _mention

the

case

in

which

avatfyaka

is

destroyed

through

damage

tothe senses caused

by

(1)

old age and

(2)

disease,

while

the

ibgas'a-stra

(YS)

and Ybgas'a-stravrtti

(YSV)

list

_cases

in

_which

(1)

one cannot

_practice

the

six

avaEfyakas

and

(2)

one

is

at

death's

door.

The

other

texts

only mention that

death

isnear

for

_{some reason.} 3i)

From

the

above,

it

can

be

said that an unavoidable calamity, a

_great

famine,

_{old age,} and a

fatal

disease

are essential conditions, and

_phrases

such as `'in case one

is

at

death's

door"

and "for

the

_purpose

ofdharmd'

loosely

encompass these

four

conditions.

These

fbur

conditions are

decreased

in

number as needed and

in

the

last

case,

the

expression "in case one

is

at

death's

door"

incorporates

allofthem.

4.

Conclusion

The

fo11owing

stanza taken

from

the

ksastilakacampa

(YTC)

_{skillfu11y expresses the}

background

in

which

these

conditions were established. "Ifthe

king

who

has

learned

a

military _art

for

twelve

_years

fe11

into

disorder

in

_the

field,

_{what can}

be

_{a military art}

for

him?

The

_past

conduct ofthe monk who

is

at

death's

door

is

the same."32) This _stanza

implies

the

difference

between

sallekhandi and suicide.

That

is

to

say; sallekhana

is

a

religious

_practice

in

which one

dies

with

dignity

for

the

teachings

ofJainism.

'I_{express my sincere}

gratitude

toDr,ShinFtijinaga

(National

InstituteofTechnology, Miyakonoj6

College)and Dr,Tomoyuki Uno

(Chikushi

Jogakuen

University)

fbr

_providing

_me with _generous access tothetextsconsulted

fbr

this

_paper.

-1121-(80)

Under Which ConditionsIssallekhana Permitted

forJain

Laity?

(HoT'TA)

Notes1)

Tukol lg76 argues

fbr

sallekhandi from the viewpoint ofajudge, Recently, the relation

between

sallekhana and suicide

have

become

a major

public

issue.

See

`lain

practjce

of Santharaallowed

by

Supreme Court," lndia 7bdcty:

http:11indiatodayLintoday.inlstoryLjain-practice-of-santhara-allowed-by-suprerrie-court!11462019.html

(the

last

browsed

date

October 28,2015), 2) As

fbr

a

_previous

study on this

issue,

see Williams1963: 166-172;Sogani1967: 117-119; Bhargava 1968:

139-142. As

fbr

a study

based

on

gvetambara

canonical texts and

inscriptions,

see

Caillat

1977. 3) As totheother various names, see Settar1989:95-98. 4)

As

tothe

division

of

death

inJainacanonical texts,see Schubring 1935:

g16s,

5) T(P) g705.As to the examples of

sallekha inPalicanonical texts,see Kawasaki 2005. 6) KAT,CPT,CS,T(A), T(P),T(Bh), T(V),

T(g),DhR, PAA, PASU, RK,RKT,LS,

gr(A),

gr(AD),

Sr(U),

Sr(PN),

Sr(B),

Sr(M),

Sr(S),

SDhA, SRS,HP. Doha and

grDK

do

not use theword

derived

from

the root samt/7ikh-. 7) PP,RM, VC,

8) YTC. 9) BhDhU, 10)

Sr(G).TheetymologyofthiswQrdformisunknown.

11) T(U), T(S),T(H),NPPS4 PRE PRPX4YS,YSV,

SrDKY

SrPrV

12) CP, 13) KA,BhS(D).According to

thevariant ofKA, thereare

four

rnanuscripts which use salreha4a. 14)

gr(V).

Is) NPe

grPr.

16) SeeKanakura 1944:174. 17)

CP,

CPT,

Doha,PP,BhDhU, BhS(D),RM, VC,

Sr(G),

Sr(V),

18) KA, KAT, CS,T(A),T(U),T(P),T(Bh),T(V),T(g),T(S),T(H), DhR, PAA, PASU, PRP, PRPY YTC,YS,YSY RK,RKT,LS,

Sr(A),

Sr(AD),

gr(U),

Sr(PN),

Sr(B),

Sr(M),

Sr(S),

SrDK,

SrDKY

SrPr,

grPrM

SDhA, SRS, HP. As to sallekhana',

gr(PN)

states almost the same contents as

Sr(U).

The contents of

_guravratas

and s'iksavratas of US and

gr`vS>

are not clear.

Sr(AD)

seems not toinclude sallekhana

in

s'iksa-vrtttas, 19) SDhA isa

kind

of anthology; so I

do

not

discuss

itinthis

paper.

20)

Sr(U)

450-451

(-

Sr(PN)

349-350). 21)

gr(S)

22.3-5. 22)

Sr(S)

22.11ab. 23) PAA 99-100. 24)

Sr(M)

7.21. 25)

gr(M)

7.9-10, 26)

RK

122.

KAT

quotes

thisstanza and

fo11ows

itsopinion.

Sr(G)

isalmost the same as RK. See

gr(G)

3.50.

27)

SR(B)

5.3. 28)

CS,

_pp.

260-261;

LS233. 29) T(S)on T(U)7.17.T(S)

inserts

theword

"mararpam."

30)

As

to

the

word saTnhanana, see Kawasaki 2014:442. 31) YTC 891-895;

gr(A)

6.98;

SrPrV

on

SrPr

377, 380, 383; SRS 31.61;HP 58.160-161. Furthermore,we can categorize

KA,CP,BhDhU,BhS(D), and PASU intothis

_group.

32) YTC 898.

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lg76.

SASz

Sra'vakacarttsarpgraha,

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Sr(A)

Amitagatis'ra-vaka-caraof Amitagati.See

(82)

under which ConditionsIssallekhana- Permitted

fbrJain

Laity?

(HorrA)

SASI.

Sr(AD)

Vratoclyotanas'ra'vaka-caraof Abhradeva. See

SAS3,

Sr(U)

Umasvamfs'ra-vakacaraof

Umasvamin.

See

SAS3.

Sr(G)

Gu"abhasa4aSravakacara of Gurpabhasarpa.See

SAS.

Sr(PN)

Sra-vaka-carasaroddhara

of Padmanandin. See

SAS3,

Sr(B)

Dharmopades'apty[isavarsctEfravakacaraof

Brahrnanernidatta.See

SAS2,

Sr(M)

Dharniasarrigrahas'ravaka-caraof Medhavin. See

gAS2.

Sr(V)

vasunandis'ravaka-caraof Vasunandin, Ed. Hirirala

Jaina.

Bharatiya

Jfianapitha

Martidevi

Jaina

Granthamala, Prakrta Grantha, no, 3. Vararpasi:Bharatiya

Jfianapitha,

1952.

Sr(VS)

Vratasaras'ra'vaka'cara,Author unknown.

See

SAS3.

Sr(S)

PraSnottams'ra-vakaca-raof Sakalakirti,See

SAS2,

SrDK

S'ra-ddhadinakrtyaof Devendra, Editorunknown. Bombay:

jinagasana

Aradhana

Trest,

vie sarTio 2045.

SrDKV

S'raddhadinakrtyavrttiof Devendra. See

SrDK.

grPr

SravakapTzv'n-apti

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Umasvati.

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Keywords s'ravakacdira,sallekhana,suicide