English
[238] MONASTIC LIFE I have often seen the blows fall like a shower on _ diligent and good novices, but they stood immovable, for they knew that this was a part of the course, and they said, as generations before them have said: ‘‘He who strikes me loves me.” At times, the abbot comes down to examine. He also may be severe, but I have never seen an abbot so unreasonably severe as many of the young and indifferent, or over-zealous instructors. At intervals the abbot says some words of encouragement or of sweet exhortation. I have heard them speak with real - enthusiasm of the rest and peace of spirit, the inner enlightenment and joy, to which the novices will attain, if they will now in earnestness and sincerity take to heart the instruction they are getting. I have heard them say as the last word before the much- longed-for rest of the evening: ‘‘ Now go to bed nicely and keep Buddha in your heart, so that you will not be disturbed by evil dreams and vain thoughts.” In this way, the time of instruction passes, broken only by examinations and ordination rehearsals. The novices march up to the sanctuary, each one is assigned a definite place; everything is practised minutely, so that everything may run smoothly and without a hitch on the great days of ordination which are in store. The two ablest ones are chosen to lead the procession. They are called “sha-mi-t‘ou” (YW i 9H), and it is a great honour to be one of these. The ordination itself lasts for two or three weeks. It is widely announced by posters that such and such a monastery has “chieh-chi” (7% #1), a time of [239] TRUTH AND TRADITION IN BUDDHISM ordination, at a certain date. It is the occasion of much bustle and many preparations. Sometimes monks from other monasteries have been present all the time as assistants and instructors, but for the ordination itself two of the most venerable “elders” among the neighbouring monks are invited to assist, one as a confessor (ch‘iech-mo, #3 #), and one as an examiner (chiao-shou, # #%); and, in addition, seven others act as witnesses (tsun-chéng, @ #). The confessor is, as a rule, an old and venerable man. In former days, the rule that the novices must be twenty years old before they could be ordained was strictly adhered to. Now boys of fifteen, sixteen, or seventeen are frequently ordained. In the same way, the rule that a considerable time should pass between the three degrees of ordination has been set aside. This is done for practical reasons, as the long and inconvenient journeys would otherwise make things too difficult. The first act makes the young man a novice in the true sense of the word. The two ‘‘sha-mi-t‘ou” open the ceremonies by going up to the abbot and asking permission to take the vows and be ordained (ch‘iu- chieh, 3 7k). This takes place in the reception room of the abbot, where temporary seats have been arranged for him (in the middle) and the two assisting elders, the confessor, and the examiner on each side. At a table sit the seven witnesses. The novices promise to keep the five great com- mandments: [240] MONASTIC LIFE Not to kill any living being. Not to steal. Not to commit adultery. Not to lie. Not to take intoxicating liquors. A Tg a One often sees laymen and laywomen take part in the first act and be consecrated. These are they who, though not wishing to be monks or nuns, yet desire to consecrate their lives once and for all to Buddhist practices and studies. They receive a hood and a certain kind of coat which they later wear on solemn occasions. They are called “shou-wu-chieh-ti” (2 WW M5), i. e., such as keep the five commandments. They form vegetarian groups and are found to a considerable extent throughout China. They are in many cases looked up to and act as “assistant priests” among the people in general. Some of them are very pious. Others use their “consecration” as a means to make money and gain influence. This act is followed by the first real step in the ordination (or consecration), the one that takes the novice into the first degree of holiness, that of sha-mi (W i#),orsha-mén (% PY) (Sanskrit: Sramanera). The laity step aside, and the novices, nuns, and monks, are conducted by their several elder “sisters” or “brothers” into the big open temple court in the front of the main temple in order to “shou sha-mi- chieh”’ (5¢ Ww iff 7k) (become a deva, a holy one of the lowest degree). The abbot, with the two elders and the witnesses, sits at the entrance of the temple hall. It is an extremely lengthy performance. First comes [241] TRUTH AND TRADITION IN BUDDHISM an enormously long mass-litany. Thereafter follow the different questions and the great vows. These latter begin with the remaining five of the decalogue of Buddhism, viz.: 6. Abstinence from perfumes and flowers. 7. Abstinence from song and dancing. 8. Abstinence from the use of big (comfortable) beds. 9. Abstinence from taking meals at regular intervals. 0. 10. Abstinence from acquiring or possessing valuable things. The abbot puts the questions to the whole body collectively, and the answer is given in ringing unison from the twenty, forty, one hundred, two hundred, or one thousand novices who are kneeling on the cold stone pavement under the open sky. I have seen them kneel like this for hours in mid-winter, for the whole pratimoksha, the two hundred and fifty monastic rules of the Hinayana, must be read and assented to. After this follows the much-longed-for ceremony: the last little tuft of hair which is left on the otherwise clean-shaven head is shaved off by the assistants who walk around with knives performing this operation. Later, bundles with the outfit for each individual are carried in: the begging coat (chia-sha, 42 2%), which gives the right to perform altar service, the kneeling rug (chii, H), which is to be used on solemn occasions, and the begging bowl (po, $k), which symbolizes the complete break with the world. Everything is touched by the abbot and his assistants and a benediction is chanted. One of the assistants then goes round the circle of those kneeling, lightly touching the new [242] MONASTIC LIFE begging gown, the long folded rug, and the little brown bowl of each one, and pronounces the last blessing over them. Again a mass is said, and the great sha-mi act is finished. The whole closes with a feast. Six to ten days later comes the second great act, the “shou pi-ch‘iu-chieh (3% Jb It #%). This is the entrance into the first degree of Mahayana as a bhikshu, which means one who is completely holy, an arhat (lo-han, #2 %). It can be gathered from the preparations required that this is a bigger affair than the first. Clothes have to be changed from top to toe and all must bathe. Furthermore, all must go to confession (ch‘an-' hui, 1% ##) and be absolved. In a quiet, secluded room a high platform is erected. The three and a half famous places of ordination have imposing granite platforms of enormous size and with fine decorations. Even in the common monasteries, care is taken to give solemnity and dignity to the act and to all arrange- ments which are connected with these platforms. One feels that here one is standing at the entrance to the real sanctuary of Buddhism. While crowds and spectators are allowed to witness the first act, only the three elders with the seven witnesses are present on this occasion. A quiet solemnity, which has no parallel in the usual Buddhist worship, rules. As a special privilege, I was allowed to stand in a corner for a few moments and see and hear what took place during this part of the ordination. The platform was covered with the finest carpets and beautiful draperies hung round it. The three elders, dressed in their best garments, sat like living Buddhas, with their feet [243] TRUTH AND TRADITION IN BUDDHISM drawn up under them, on cushions right in front of the entrance. Along the sides the seven witnesses sat in the same manner. The oldest legitimate head of the monastery (lao-ho-shang, #% #l! fi) sat with the elders in the seat of the abbot. The abbot himself was mean- while conducting in the novices, three at a time, for the solemn ordination. While the novices knelt, the vows, according to the “Net of Brahma,” were read and assented to with a loud “Yes.” The blessing was given in a low impressive voice. i have talked with several monks who have said: “That was the greatest moment of my life. I ex- perienced something indescribable.”’ This act is also closed with a feast. Some days elapse before the third rite begins. During this time a less important but interesting ceremony takes place: the two sha-mi-t‘ou kneel at a table covered with dishes and chopsticks and, on behalf of the whole group of ordained novices, invite the three elders and the others to a feast of gratitude. 'This is provided by all the novices. Then comes the third and closing act, the great consecration to bodhisattva (p‘u-sa, # f). It is called ‘shou p‘u-sa-chieh”’ (4¢ #4 GE 7X). This takes place in the temple hall itself where the leading actors sit as previously described (the witnesses round a table, and the three elders on raised seats). The act begins at noon with a very long mass. Previously there has been a special ceremony of confession with absolu- tion, a bath, and a change of clothing. With great solemnity the candidates for ordination pledge [244] MONASTIC LIFE themselves to live and work as bodhisattvas, i. e., not as Hinayanists, not in the intermediate stage as holy ones (lo-hans), but as those who have entered the higher Buddhism with sympathy and love for all living things.