Studies in Buddhist and Jaina Monachism

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

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connection we have referred to the Niggantha cãturyāma-samvara as an example of the second of the two extremes. The dhutangas of the Buddhists have their precursor in the Jaina dhutangas described in the Dhuvanga Ajjhayaņa of the Acarangasūtra.
In the first section of the second chapter pabbajja and upasampada (Pkt. pavvajja and uvatthāvana) have been discussed. These constitute two distinct successive stages of renunciation, the latter being the culmination to which one was entitled only after rigorous training in monastic life and fulfilment of an objective criterion. In this connection we have elaborately discussed the process of a candidate's admission to monkhood, both in the Jaina and the Buddhist church with concrete examples. Though the order of Jaina nuns appears to have been prevalent at the time, the Buddha agreed to admit nuns after a good deal of hesitation. The Digambara Jaina position in this respect has been noticed. The Buddha's imposition of harder rules and regulations on the order of nuns finds its prototype in the Jaina code for nuns. In this connection we have noted the interesting legend of Tirtharikara Mallī. The question of the conversion of lay-disciples in both the churches has been dealt with in a subsection. An elaborate treatment has been given to the causes of renunciation which is a continuation of the same topic dealt with in the first section of the first chapter. The circumstances and motives of renunciation discussed in the Buddhist canon do not differ essentially from those recorded in the Jaina Agamas. The disqualifications of monastic admission to both the churches have been elaborately discussed. Special rules have been prescribed for such converts in the Buddhist canon. The
prescribed for the monks as well as the laity of both the churches have been elaborately discussed from the original sources. The aspect of the Buddhist pabbajja and 'upasampada as an ecclesiastical act (sanghakamma) has received a special treatment in a sub-section with a comparative reference to the Jaina ceremony on the occasion. The conversion of the members of a heretic sect has received special attention in the Buddhist canon and special conditions have been laid for such conversion. The relation between the teacher and the disciple has been discussed at the end of the section.
In the second section of the second chapter the nissayas, that is, requisites of a monk has been discussed. These are food, robe, shelter and medicaments. The term corresponding to nissaya is wanting in the Jaina canon, though the Jaina monks also had to use them as the basic need of life. In connection with the first nissaya, namely, pindiyalopabhojana, the nature of food allowed to the monks, and proper and improper articles of food and drink, prescribed and prohibited in both the churches have been