Studies in Buddhist and Jaina Monachism

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

Page 247

226
STUDIES IN BUDDHIST AND JAINA MONACHISM
to human nature. Consequently, they appear to be conscious enough of giving the least opportunity that may cause dissension in the Order at any time to come. One of the causes of cessation of the nissaya, for example, may be cited in case of the Buddhists. The nissaya, ceases towards the Acariya, if the Acariya and the Upajjhaya of a monk under dependence have come together.1 It distinctly installed the latter at a level higher than the former. So also a Jaina monk of less standing (seha) having a following of disciples is required to remain under the control of a monk of greater standing (rainia) having no disciples with him, if they have come together. In case both of them have disciples, then the disciples of the junior monk are not obliged to accept the authority of the monk having greater pariyaya.2
Moreover, the Buddhist as well as the Jaina Order gave due consideration to circumstances beyond one's control. For instance, if a supervisor of the construction of new buildings (Navakammika) after taking the charge of the construction became incompetent in any way and he accepted his incompetency, the office and its privileges were still his.3 In the same way the Jaina Order asked a monk who had forgotten the texts due to old age or illness to re-learn the texts in order to appoint or re-appoint him to the post of a Ganavaccheiya.
We should not forget that the framer or rather the framers of the monastic laws after all were human beings, and as such they were in the know of the human short-comings and lapses. Therefore their best effort seems to be to accommodate all such short-comings and lapses without defying the rules of decorum and decency. The Buddhist law that if an Acariya or an Upajjhaya, as the case may be, commits some grave offence then he should not be denied the right to hold that office
instantly, illustrates it Instead, he should be given due opportunity to undergo the penance or atone for the offence imposed upon him by the Order. Moreover, his pupil must strive in order that the Sangha may revoke its sentence and restore him to the office 5 The Jainas as well seem to have promulgated a similar rule. For example, even a monk whose seniority has been cut short due to some offence committed by him is given an opportunity to act as Ayariyauvajjhāya. It solely depends on him to prove himself
1. MV, 1.27.83, p. 67.
2. Vav, 4.24-25.
3. CV, 6.11.30, pp. 268-71.
4. Vav, 5.17-18.
5. MV, 1.18.66, pp. 46-47; 1.23.78, pp. 61-62; CV, 8.11.21, pp. 331; 8.13.25, pp. 339-40.