Book Title: Studies in Buddhist and Jaina Monachism
Author(s): Nand Kishor Prasad
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
View full book text
________________
74
STUDIES IN BUDDHIST AND JAINA MONACHISM
last in the list of twenty-four Tirthaikaras, is said to have embraced mendicant life under the Asoka tree in Sadavana of the Nața clan? and to have attained the supreme knowledge, mokșa under a Sala tree on the bank of the river Rajupalikā without anybody's help'. These two occasions, as already stated in case of the Buddha, may be taken as his initiation and ordination respectively. Thus both the Buddha and the Mahavira attained their highest goal independently.
On the contrary, there are evidences which are in direct contradistinction to the above fact. We are told that the Buddha, at first, not only joined the Orders of Alárakālāma and Uddakarāma. putta, but also conducted himself in accordance with their customs. So did the Mahāvíra by conforming to the strict discipline of Pārsva-, natha. Still, neither a Buddhist nor a Jaina would forbear to admit that either a Tathāgata or a Tīrthankara "could have belonged to an Order even for ever so short a time",
(b) The Process of Admission
(i) Conversion of monks The Buddha, when he attained the truth, was not at all inclined to preach it to the people as he regarded them ignorant and incapable of understanding it. However, Brahmä Sahampati's request to take a sympathetic attitude at least towards those who were mentally more vigilant made the Buddha inclined to give his message to the world. In the beginning of his career as a religious preacher, he felt the least necessity of any ceremony, formal or informal, to be performed when converting a person. The wellknown Pancavaggiyas, Buddha's five quondam friends were the most fortunate who sought admission into the Order first simply by the words :
“Sir, let us receive pabbajjă in your presence' and were received by the Master into the Order by the words : "Come, O monks, wellsaid is the doctrine, consecrate your life for the complete destruction of suffering"5.
This is recorded as the earliest and at the same time a complete procedure of admission into the Order. Next to the Pañcavaggiyas
1. Kapp (SBE. Vol. XXII), p. 259. 2. Ibid, p. 263.
Stevenson, Heart of Jainism, p. 33. 4. MV, 1. 5. 7-9, pp. 6-10.
"labheyyāma mayam, bhante bhagavato cantike pabbajjam labheyyāma upasampadan” ti."etha bhikkhavo" ti bhagavā avoca svāk khāto dhammo caratha brahmacariyam sammā dukkhassa antakiriyāyā" ti. Bā va tceam ayasmantānan upagampada ahosi MV, 1.7.19, pp. 15f.
