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to be found in older texts like the Ayaranga and the Suyagaḍanga.
The ayariya-uvajjhāya is again a problematic designation and it is not clear whether it denoted two officers or one. However on the basis of the five privileges (aisesa) he enjoyed by virtue of his qualifications and position, he seems to have been an important officer in the church hierarchy. The very nature of these privileges was such that he seems to have been a man of perfect self-control and a master of monastic discipline. For instance, he was allowed to stay outside the monastery or to live alone in it for a night or two; he might or might not wait upon somebody; he could clean and wipe his feet in the monastery and lastly he could ease nature in the monastery (Thāṇ., p. 329ab). That these things were not allowed to any other junior officer speaks for the high confidence placed in the self-control and integrity of the person of the ayariya-uvajjhāya.
The next important officer of the church was the ayariya. The qualifications expected of him were of academic and moral nature. For example, he was to be a person endowed with jñāna-ācāra, darśana-ācāra, caritraacara, tapa-acara and virya-acara besides equanimity of mind, character and intellect. As such he stood at the head of a group of monks and all those under him were expected to show him utmost regard. Besides this, he enjoyed the same privileges as the ayariya-uvajjhāya. From the details given in the Thanangasutta (pp. 239b, 240a) it seems that besides controlling and guiding a group of juniors under him, the ācārya was to initiate and confirm (pavvāyaṇa and uvaṭṭhāvana) a candidate.
The gani is yet another officer. He was a person who was endowed with the eightfold ganisampad. These make him ideal in conduct, scholarship, physique, intellect, instructions, debate, organization and monastic discipline. The sangrahasampad expects him to be a person with all the knowledge pertaining to ideal residence for younger monks, rules of begging alms and requisites and the code
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