Early Monastic Buddhism v1.c19.s4: Nissayas
Early Monastic Buddhism v1.c19.s4
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Nissayas
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There were two ceremonies of ordination, the first made the desiring entrant a *sāmaṇera* by conferring *pabbajjā*, which literally means ‘going out from home to homeless life’ and the second known as *upasampadā* made the *sāmaṇera* a regular member of the order—a *bhikkhu*. A newly ordained *bhikkhu* was required to take *nissaya*, that is, he had to be dependent on a teacher, for training. The teacher should be a competent monk, whose duty was to make his ward observe and practise the Vinaya rules. Before the ceremony of ordination (*upasampadā*) could be performed, the monk must have training for at least ten years and at the same time must prove himself fit and proper for membership of the Sangha.¹
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¹ Mv., i, 32. 1. In i, 53. 4 ff. the period is reduced to 5 years.
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The pabbajjā ceremony was not a formal affair. The utterance of tisaraṇa formula was all that was necessary. The Samaṇa, however, at the time of recruitment had to choose formally his upajjhāya,² as also an ācariya,³ both of whom must be learned, discreet and of ten years standing.
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² Mv., i, 25. 7; i, 69. 1.
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³ Ibid., i, 32. 1.
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A Samaṇa's first duty was to provide himself with an alms-bowl and robes,⁴ observe the ten precepts, and render all possible services to his teacher. As a general rule he must be respectful to all monks,⁵ and should never speak ill of Buddha, Dhamma and Sangha nor adhere to any false belief.⁶ He was taught not only the moral laws, conduct and demeanour, but was also initiated into the mysteries of Buddhist philosophy. There are elaborate rules⁷ regulating the mutual duties and obligations of a teacher (upajjhāya) and his disciple (saddhivihārika) as also the cessation of their relation. The relation of a teacher and a disciple should be that of a father and son and it is by mutual reverence, confidence and communion that one can prosper in the dhamma and vinaya.⁸ It is not clear what was the function of the *Ācariya*.¹ It may be that he gave the *nissayas*, prescribed the *kammaṭṭhānas* for meditation to his disciple (*antevāsika*), in short, trained him up in the esoteric practices, while the *upajjhāya* taught the three *piṭakas* and imparted the general instructions, in other words, the exoteric aspects of Buddhism. In the absence of the *upajjhāya*, the *ācariya* had also to perform the functions of an *upajjhāya*, and *vice versa*. In the *Mahāvagga* and *Cullavagga*, (viii. 13-14) the functions of an *ācariya* and *upajjhāya* are given in identical terms, and it is enjoined that in the absence of one, the other had to perform the functions of both.²
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⁴ Mv., i, 69. 1; 32. 1.
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⁵ Ibid., i. 70. 1 & 5.
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⁶ Ibid., i, 60. 1.
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⁷ For details see Mv., i, 25-27; 32-35, Cv., viii, 11-14.
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⁸ Mv., i, 25. 7; i, 32. 1: evam te aññamaññaṃ sagāravā sappatissā sabhāgavuttino viharantā imasmim dhammavinaye vuḍḍhim, viruḷhiṃ vepullam āpajjissanti. Even if the upajjhāya deserves parivāsa, mūlāya paṭikassanā or any other disciplinary measure, it was the duty of the saddhivihārika to move the Sangha for correcting his teacher (Mv., i, 25. 21).
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² *Mv.*, i, 30. 4.
Linked texts (2)
- Mahāvagga — Pāli
- Cullavagga — Pāli