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Scholarly Research Journal for Humanity Science & English Language, Online ISSN 2348-3083, SJ IMPACT FACTOR 2019: 6.251, www.srjis.com PEER REVIEWED & REFEREED JOURNAL, OCT-NOV, 2020, VOL- 8/42

PRODUCER FOR BHIKKHU ORDINATION Muninda (Ph.D. Research Scholar), Samrat Ashok Subharti School of Buddhist Studies, Swami Vivekanand Subharti University, Meerut, UP, India 250005 shwemu.kambalu@gmail.com

Scholarly Research Journal's is licensed Based on a work at www.srjis.com

It actually is not easy to become a good monk according to the Buddha’s wish. Basically one must be endowed with five kinds of essential sufficiency. There mentions five essential conditions which must be met: 1. Vatthu-sampatti= Perfection of Candidacy, 2. Ñatti-sampatti= Perfection of Motion, 3. Anusavana-sampatti= Perfection of Pronouncement. 4. sīmā-sampatti- Perfection of Consecration Hall, and 5. Parisa-sampatti= Perfection of Participant Sangha. Then ordination ceremony can be performed after inviting the candidate into the Ordination Hall. In this performance, ordination ceremony must be done in according with the producer prescribed by the Buddha. To perform the ordination ceremony, one needs a sangha of at least five monks, one of whom must be a knowledgeable senior monk of at least ten years who will be the candidate’s Preceptor (Upajjhaya). The producer is firstly to ask the candidate about things which are stumbling-blocks for him. And he should be asked if he has diseases like this: leprosy, boils, eczema, consumption, epilepsy, whether he a human being, he is a man, he is a fee man, he is without debt he is not in the royal service he has his parent’s consent, he is full twenty years of age, he is complete as to bowl and robes, what is his name and what is the name of his preceptor. A bhikkhu who is selected as the instructor (Anusasana) should lead the ceremony of bhikkhu ordination as follows. Instructor: The Omniscient Buddha laid down a Vinaya rule that only one who had a preceptor was to be ordained a Bhikkhu. Accordingly this candidate shall have a preceptor to ordain him and guide him in the course of his Bhikkhu life. So, he will have to take a preceptor. Please repeat after me, candidate. Copyright © 2020, Scholarly Research Journal for Humanity Science & English Language

Muninda 10612 (Pg. 10611-10617)

“Upajjhāyo me bhante hohi.”1 (3 Times) “Venerable Sir, be my upajjhāya. To this, the upajjhāya replies, “Pāsādikena sampādehi.”2 “Be endowed with a graceful personality.” Candidate:

“Āma bhante.” “Yes, Venerable Sir.”

Then the candidate should bow down to the upajjhāya three times with due respect. Thus, the upajjhāya is already acknowledged by the candidate. (2) Signifying one’s alms-bowl and robes After having chosen an upajjhāya, the would-be-instructor, the anusāsaka, should signify to the candidate alms-bowl and robes explaining why this is practiced. Instructor: Please listen to me, candidate. A candidate must have a set of three robes and one alms-bowl in his possession. I am, therefore, going to indicate your robes and bowl. After having invited him to choose the preceptor, a bowl and three robes should be pointed to him saying: “this is a bowl for you (Ayam te patto), this is an outer robe (Ayam samghāṭi), this is upper robe (Ayam uttarāsaṅgo) and this is an inner robe (Ayam antaravāsako).” Candidate:

“Āma bhante.” (Yes, Venerable Sir).

“For convenience in the recitation of the ñatti and kammavācā, the candidate is named as Nāga and the Venerable Upajjhāya as Venerable Tissa. Candidate! Remember your name as Nāga. Venerable Upajjhāya is requested to remember the names accordingly. These two names will be used throughout this ceremony of upasampadā ordination.”3 (3) Placing the candidate outside the Sangha and the ñatti to appoint the instructor is recited “anusāsakasammuti” The instruction in Pāḷi has this to say, “Gaccha amumhi okāse tiṭṭāhi.”4 “Go Nāga, and stand at a suitable place.” So please stand up and mindfully walk backwards with your

Vin,III,p.57.

This is for one candidate; one says “Pāsādikena sampādetha” for more than one candidate. This is the way of

giving an upajjhāya’s consent to a candidate. 3

Trans. Vinayabahusutapakāsanī-kyan,p.212; Kosaung Kamsaung Kammavācā , p.13.

Vin,III,p.130.

Muninda 10613 (Pg. 10611-10617)

palms together in the manner of paying respect to the (Sangha). Then you should stop at a place about (eighteen feet) from the edge of (Sangha) and stand there.”5 “Venerable Sirs, let the Sangha hear me. Nāga is the pupil candidate of Venerable Tissa. If it is appropriate for the Sangha, I shall instruct Nāga.” (4) Giving the instructions to the candidate outside the Sangha The instructor, after having been appointed as an instructor of the candidate, should follow the candidate and stand outside the place of the Sangha. Here, the instructor should coach the candidate on the questions that will be posted by the assembly of Sangha. “Please be attentive to my words, Nāga. This is the time for you to tell the truth and the facts. When you are in the assembly of Sangha, you will be asked some questions concerning the impediments to bhikkhu-hood. You shall answer them truthfully. Do not be at a loss, do not be embarrassed. You are just to answer ‘Yes, Venerable Sir’ if it is true or ‘No, Venerable Sir’ if it is not. In like manner, you will be questioned.” Then, as a rehearsal, the candidate is interviewed with the following questions. 1.

“Nāga, do you have any such diseases as these – Leprosy (Kuṭṭham)?” “No, Ven.Sir (Natthi bhante.)”

“Boils (Gaṇḍo)?” “No, Ven. Sir (Natthi bhante).”

“Eczema (Kilāso)?” “No, Ven. Sir (Natthi bhante).”

“Tuberculosis (Soso)?” “No, Ven. Sir (Natithi bhante).”

“Epilepsy (Apamāro)?” “No, Ven. Sir (Natthi bhante).”

“Are you a human-being (Manussosi)?” “Yes, Ven. Sir (Āma bhante).”

“Are you a male (Purisosi)?” “Yes, Ven. Sir (Āma bhante).”

“Are you a free man (Bhujissosi)?” “Yes, Ven. Sir” (Āma bhante).”

“Are you free from debt (Aṇaṇosi)?” “Yes, Ven. Sir” (Āma bhante).”

10.

“Are you free from government service (Nasi rājabhaṭo)?” “Yes, Ven. Sir (Āma bhante).”6

11.

“Have you got your parents’ consent (Anuññātosi mātāpitūhi)?” “Yes, Ven. Sir (Āma bhante).”

Chanmyay Sayādaw, The Ordination Procedure,p.8.

When the candidate is on leave for temporary ordination, one can answer “Yes.” While on leave, one is to be

considered free from royal service or government service. (Page 14, Upasampadakammavācā edited by Mahāsī Sayādaw.)

Muninda 10614 (Pg. 10611-10617)

12.

“Are you a full twenty years of age (Paripunṇavīsativasso)?” “Yes, Ven. Sir (Āma bhante).”

13.

“Are you complete with alms-bowl and robes (Paripuṇṇam te pattacīvaram)?” “Yes, Ven. Sir (Āma bhante).”7

14.

“What is your name (Kim nāmosi)?” “My name is Nāga (Aham bhante nāgo nāma).”

15.

“What is your upajjhāya’s name (Ko nāmo te upajjhāyo)?” “My upajjhāya’s name is Venerable Tissa (Upajjhāyo me bhante āyasmā tissatthero nāma).”

Instructor:

“The same questions will be asked in the midst of the Sangha and you should

answer as instructed. It is not proper for you to come along with me. I am now going back to the assembly of Sangha alone. You will have to remain here and come to the assembly only when you are called. When you come, come with your palms joined in front of you, paying due respect to the Sangha.” The instructor should then return to the assembly leaving the candidate there. (5) Recalling the candidate to the Sangha by motioning a ñatti “osāraṇa” The instructor, after reestablishing himself within the Sangha, should motion by osāraṇa-ñatti for the permission of the Sangha to recall the candidate to the assembly of Sangha. “Suṇātu me bhante sangho nāgo āyasmato tissassa upasampadāpekkho anusiṭṭho so mayā, yadi sanghassa pattakallam nāgo āgaccheyya.”8 “Venerable Sirs, let the Sangha hear me. Nāga is the pupil candidate of Venerable Tissa. He has been instructed by me. If it is appropriate for the Sangha, let Nāga come.” When the Sangha keeps silent, it means they agree. The instructor should then say “Āgacchāhi – come, Nāga”. The candidate should come back to the Sangha. (6) Supplicating to the Sangha for the upasampadā The candidate Nāga is made to sit in the midst of Sangha facing towards the most senior bhikkhu in the assembly. The candidate, having arranged upper robe over one shoulder, then honors at the feet of the bhikkhus, squats down, with joined palms raised to his forehead, having saluted with joined palms, pays obeisance to the Sangha and supplicates for the upasampadā, both in Pāḷi and one’s vernacular language as follows: 7

Vin,III,p.130.

Kosaung Kamsaung Kammavācā, pp.2&21; Vinayabahusutapakāsanī-kyan,p.227. Cf.Vin,III,p.131.

Muninda 10615 (Pg. 10611-10617)

“Sangham bhante upasampadam yācāmi, ullumpatu mam bhante sangho anukampam upādāya.9 (3 Times) “Venerable Sirs, I request the Sangha for upasampadā. Out of compassion for me, take me from the state of a sāmaṇera which is lower, and advance me to that of a bhikkhu which is higher in moral and precepts.10 (7) Reciting the ñatti to appoint the examiner The instructor then motions with the pucchaka-sammuti-ñatti which appoints oneself to the role of examiner who screens the candidate for impediments to bhikkhu-hood and to secure the consent of the Sangha to ask the questions. “Suṇātu me bhante sangho, ayam nāgo āyasmato tissassa upasampadāpekkho, yadi sanghassa pattakallam, aham nāgam antarāyike dhamme puccheyyam.”11 “Venerable Sirs, let the Sangha hear me. Nāga is the pupil candidate of Venerable Tissa. If it is appropriate for the Sangha, may I question Nāga on impediments to ordination?” (8) Examining the candidate as instructed At the end of above ñatti, when the Sangha remains silent, the instructor continues interviewing the candidate. Instructor examiner: “Please be attentive to my words, Nāga. This is the time for you to answer truthfully. Do not be at a loss, do not be embarrassed. On behalf of Sangha, I am now going to ask you the questions which examine you for impediments to bhikkhu-hood. You are just to answer ‘Yes, Venerable Sir’ if it is true or ‘No, Venerable Sir’ if it is not”. Then, the following questions are posed to the candidate. 1.

“Nāga, do you have any such diseases as these – Leprosy (Kuṭṭham)?” “No, Ven. Sir (Natthi bhante).”

(Note: All the questions are as given above.)

Vin,III,p.72; See also Ibid,pp.131-132.

Kosaung Kamsaung Kammavācā ,p.2; Sāmaṇerabhāvā vā uddharitvā bhikkhubhāve patiṭhāpetu

(VA,III,p.265). Uddharatūti anupasampannabhāvato upasampattiyam patiṭṭhapetūti attho (Vmt,II,p.132). According to these commentarial remarks, the translation differs into three as above though the Pāḷi texts are the same. Kosaung Kamsaung Kammavācā, pp.2&22; Vinayabahusutapakāsan-īkyan,p.229. Cf.Vin,III,p.132. This pucchakasammutiñatti can be recited by the instructor himself or another competent bhikkhu. 11

Muninda 10616 (Pg. 10611-10617)

Answering thus, the candidate passes through this screening examination successfully and becomes a candidate ready to be ordained. (9) Reciting the kammavācā texts Before reciting the kammavācā, the members of Sangha are requested to come and sit closer to each other within one and a half cubits forming a single unified assembly within the sīmā, ready to perform the sacred rite of ordination. Then the selected kammavācā teachers should recite in unison the sacred words of the kammavācā texts including the ñatti as follows: “Suṇātu me bhante sangho, ayam nāgo āyasmato tissassa upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaram, nāgo sangham upasampadam yācati, āyasmatā tissena upajjhāyena, yadi sanghassa pattakallam, sangho nāgam upasampādeyya āyasmatā tissena upajjhāyena, esā ñatti. (This is ñatti Pāḷi.) *Suṇātu me bhante sangho, ayam nāgo āyasmato tissassa upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaram, nāgo sangham upasampadam yācati, āyasmatā tissena upajjhāyena, sangho nāgam upasampādeti, āyasmatā tissena upajjhāyena, yassāyasmato khamati nāgassa upasampadā āyasmatā tissena upajjhāyena, so tuṇhassa, yassa nakkhamati, so bhāseyya. (This is kammavācā.) Dutiyampi etamattham vadāmi, (repeat *) Tatiyampi etamattham vadāmi, (repeat *) Upasampanno sanghena nāgo āyasmatā tissena upajjhāyena, khamati sanghassa tasmātuṇhī, evametam dhārayāmi.”12 (This is the conclusion of Kammavācā.) “Venerable Sirs, may the Sangha listen to my words. This Nāga is the pupil candidate of Venerable Tissa; (This Nāga is Venerable Tissa’s pupil candidate who wishes to be admitted into the Order). He is quite pure in regard to things which are impediments to bhikkhu-hood. He is completely provided with an alms-bowl and robes. The candidate Nāga now asks the assembly of Sangha for the upasampadā ordination in the name of his upajjhāya Venerable Tissa. If it is appropriate for the Sangha, let the 12

This is a set of kammavācā modified by the Myanmar theras (Kosaung Kamsaung Kammavācā, p.5;

Vinayabahusutapakāsanī-kyan,p.140; Sāsanavisodhanī,III,pp.91-92; Cf.Vin, III,p.132).

Muninda 10617 (Pg. 10611-10617)

Sangha ordain the candidate Nāga under the upajjhāya Venerable Tissa. This is the declaration of motion at the proceedings. *Venerable Sirs, may the Sangha listen to my words. This Nāga is the candidate of Venerable Tissa; (This Nāga is Venerable Tissa’s candidate who wishes to be admitted into the Order.) He is quite pure in regard to things which are impediments to bhikkhu-hood. He is completely provided with alms-bowl and robes. The candidate Nāga now requests the assembly of Sangha for upasampadā ordination in the name of his upajjhāya Venerable Tissa. Now the Sangha ordains him under his upajjhāya Venerable Tissa. If any of the members of the Sangha approves the upasampadā ordination of Nāga under the upajjhāya Venerable Tissa, let him be silent. If, whoever has any objection, let him speak out. For a second time, (repeat *) For a third time, (repeat *) The candidate Nāga has thus received the upasampadā ordination under the upajjhāya Venerable Tissa. The Sangha in silence approves the resolution. So I understand that the Sangha have consented.” At the end of this reciting, the candidate becomes a fully ordained bhikkhu and a full member of the Sangha. This is the exact time of becoming a bhikkhu according to the commentator Ven. Buddhagosa’s explanation. He said that the candidate becomes a fullfledged bhikkhu from the time of completing the ending word “so bhāseyya” in the third kammavācā. However, it is impossible to leave out the concluding passage which must be recited in the ordination, so it is wise to say that the candidate becomes a full bhikkhu at the end of final word “dhārayāmi”.