Jain evam Bauddh Shiksha Darshan Ek Tulnatmak Adhyayana

Author(s): Vijay Kumar
Publisher: Parshwanath Shodhpith Varanasi

Page 179

१६६ जैन एवं बौद्ध शिक्षा-दर्शन : एक तुलनात्मक अध्ययन ९०. मुसं परिहरे भिक्खू न य ओहारिणिं वए।
भासा-दोसं परिहरे मायं च वज्जए सया।। न लवेज्ज पुट्ठो सावज्जं न निरटुं न मम्मयं। अप्पणट्ठा परट्ठा वा उभयस्सन्तरेण वा । वही, १/२४-२५
वही, ९/१२-१३ ९२. वही, ९३. वही, ९/२५ ९४. 'महावग्ग', १/२५-३३, उद्धृत- Ancient Indian Education, p. 402 ९५. 'बुद्धकालीन समाज और धर्म', पृ०-१७०. ९६. As has been already indicated, he was placed in charge of two supe
riors qualified by learning, character, and standing, who were called the Ācārya and Upādhyāya. It is difficult to distinguish their functions from the texts. They are described in Mahāvagga. The distinction seems to be that the Upādhyāya was the higher authority entrusted with the duty of instructing the young Bikkhu in the sacred texts and doctrines, while the Ācārya assumed responsiblity for his conduct and was thus called also in the ecclesiastical Act but also to his tutorial responsibility as regards discipline. According to Buddhaghosha- The Upadhyaya is to be of ten years' and the Acharya of six years' seniority. But, of course, mere seniority is no qualification unless the monk was also learned and competent. Ancient
Indian Education, p. 402. ९७. कृपालुः संवरः शक्तः ज्ञातव्य: सद्गुरुस्तु सः। ‘बोधिपथ प्रदीप', श्लोक २४. ९८. 'खुद्दकनिकाय', भाग १, पृ०-३१५ ९९. 'महावग्ग', ५६/२७ १००. 'अवदान', जि० १/१०८/५ १०१. 'दिव्यावदान', ३७०/९. १०२. 'प्राचीन भारत का सामाजिक इतिहास', ओमप्रकाश, पृ०-२२८. १०३. वही १०४. 'विनयपिटक', पृ०-३३७-३३८ १०५. “सम्मापटिपन्ने अन्तेवासिके ये आचरियानं पंचवीसति आचरियगुणा तेहि गुणेहि
आचरियेन सम्मा पटिपज्जितब्ब। कतमे पंचवीसति गुणा? इधा भन्ते नागसेन, आचरियेन अन्तेवासिम्हि सततं समितं आरक्खा अपठ्ठपेतब्बा, असेवनसेवना जानितब्बं,