The Doctrine of the Jainas, Described after the Old Sources c10.18

c10.18

§139. The companionship of monks and nuns in the *samgha* is characterized by either side observing strict retinence. It is in cases of emergency only that they are allowed to share the same quarters (Thāṇ. 314a), i.e. in the very centre of the forests, at the cult place of a Nāga- or Suvaṇṇakumāra,² when endangered by robbers or persecutors, and, finally, in case of them should not have succeeded in finding shelter. They may speak to each other (Thāṇ. 216 b) only for the purpose of asking their way and of showing it, for exchanging food and for asking it to be taken along for an equal, and as to touching a nun for the sake of assisting her (Thāṇ. 327b; K. 6, 7-12) a monk may do so only in order to protect her against harm of different kind. In spite of these restrictions monks and nuns go together in forming groups called *sambhoga* (Uvav. 30 II, Utt. 29, No. 33; Nis. 5, 63; comp. also § 25). Sthān. 139 a defines it as a community practising in joint action the acquisition and consumption of the monk's outfit (and, probably, of the alms as well).³ In exacting the duties of confession and service it remains within its frame (Vav. 5, 19f.). The cancellation of membership (sambhoiyam—for this comp. a.o. also Vav. 6, 19f.; Āyār. II 66, 12; 106, 20. 24—visambhoiyam karettae, Vav. 7, 2-5; Ṭhān. 139a; 300a; 444a) follows from reasons of discipline as is treated in detail by the Vṛtti 22bf. in the light of the twelve-fold sambhoga Samav. 21a. As follows from Vav. 7, 1, a person becomes a member of the sambhoga by being admitted to it; this admittance is repeated when changing over to a new s. in case one should come from a different gaṇa. For the gaṇa, as we know, is the superior unit embracing several sambhoga (comp. K. 4, 18-20). This name was already known in the early communities, since Mahāvīra's eleven disciples were called "group leaders" (gaṇahara) (Ther. 1). Their successors have propagated the teaching by branches and schools (sāhā and kula, Ther. 5 ff.). Hence the gaṇa denotes both a conception regarding the history of the teaching (§ 22) and a technical term. The same applies to the gaccha by which the former was replaced in the later parts of the Canon, e.g. in the Paiṇṇa (incl. the Gacchāyāra¹) and the Mahānisīha. The branches of the Śvet. are known to call themselves gaccha (§ 34). Uvav. § 31 speaks of the gaccha, if only in the phrase of gacchāgacchim gummāgummim phaḍḍā-phaḍḍim. but it is not likely that they are allusions to actual groups, even though the comm. subordinates the gaccha to an āyariya, the gumma to an uvajjhāya, and the phaḍḍa to a gaṇāvaccheiya (§ 140). There may be different personal reasons (Ṭhān. 381 a) for changing the gaṇa though this may be done once only in the course of six months (Dasā 2, 8) unless one risks to be called as gāṇamgaṇiya (Utt. 17, 17 along with comm). For leaving it needs the permission of the superior, and even a teacher who wants to do so because as a teacher he does not fill the requirements, or because he is in love, or else because he should not like to part from others leaving (Ṭhān. 331b; 385b), is bound to give up his office (K. 4, 15-20). To remove obstinate from a gaṇa (K. 4, 25) or to refuse his admittance (Vav. 2, 6-17) is called nijjuhettae.