Studies in Buddhist and Jaina Monachism

Author(s): Nand Kishor Prasad
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

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STUDIES IN BUDDHIST AND JAINA MONACHISM
Self-mortification is the sublime object of the Jaina faith. It is therefore proper that rigorous ascetic practices are made obligatory for all monks and nuns. One of such practices is the twenty-two parisahas which may be termed as troubles. The practice of all these parisahas means giving all sorts of tortures to the body by neglecting it completely. The next is the twelve types of tapa --six external and six internal, the only motive of the former seems to torture the body to the maximum by abstaining from food and drink, while the latter envisage a perfect moral training. The padimās, twelve in number, are more or less a lengthy process of self mortification based on anasana (fasting), jhana (meditation) and kausagga (bodily postures). Thus the Jaina ascetics emaciate their bodies and mar their appearance very likely in order to detach themselves from worldly life and also to cause indifference in others towards themselves so that they may not be misled from the right path
A convert of the Buddhist Order was also expected to observe austerity in respect of food, dress and dwelling. These austre practices known as the dhutangas were thirteen in number, namely, (i) use of food procured from begging-tours only, iii) begging almns from door to door without any omission, (iii) taking food only once a day, (iv) eating food from one bowl only (v) taking no meal again after finishing once, (vi) use of robes gathered from dust-heaps, (vii) using not more than three robes, (viii) dwelling in forests only, (ix) living under the foot of a tree, (x) living in open sky, (xi) living in cemetery, (xii) use of whatever bed or seat is available, and (xiii) spending the night sitting and not lying. That these practices were most likely optional has already been observed.
Lastly the Buddhist Order distinguished itself by professing a definite number of transgressions and expiations for monks and nuns, 227 for the former and 311 for the latter, known as the rules of Palimokkha which were regularly recited at the fortnightly meeting, the Ubosatha.”
Both the Orders in question prescribed, more or less, separate rules of moral discipline for lay adherents. But it has already been noted that the lay-devotees were given a peculiar position by the Buddhist Order. Neither they were treated as regular members of the Order nor were recognised to form a separate Order of their ox2.
1. Vide Supra, pp 36-39. 2. Vide Supra, p 43. 3. Vide Infra, Uposatha' and Chap. IV, Sec. III.