Buddhism, in Its Connexion with Brahmanism and Hinduism, and in Its Contrast with Christianity

by Sir Monier Monier-Williams

We must, however, guard against the notion that ceremonial observances are confined to Tibet and Northern regions. They are now more or less prevalent in Burma and Ceylon, which have adopted much of the Mahā-yāna system, and to these countries we must give our first attention. Even the ceremonies now observed at the reception of novices and monks in Burma and Ceylon are less simple than the early admission-forms already described (pp. [77], [78], [256]).

Of course every novice has to cut off his hair. He does this to prove that he is ready to give up the most beautiful and highly-prized of all his personal ornaments for the sake of a religious life.

But other forms have to be gone through in the present day, and I now give an account of the admission-ceremony of a novice—as performed in Burma—based on the description in the third chapter of Shway Yoe’s interesting volume called ‘the Burman[137].’

It is well understood that, according to the strict letter of the law ([p. 77] of the present Lectures), a boy ought not to be admitted to the novitiate until he is fifteen, but in modern times, the admission often takes place at twelve or even eleven years of age, the belief being that until a boy is so admitted he cannot claim to be more than an animal.

The first point to be noted is that his admission involves the dropping of his secular name, and the receiving of another title to mark that it is then possible for him to escape the suffering of life. As he is sure to have been a scholar or pupil in a monastery (Kyoung) before applying to be admitted as a novice, he has learnt beforehand all the forms of worship and much that will be required of him during his monastic life; for instance, that he is to address senior monks in a particular manner and to wait upon them respectfully; that he is to walk through the streets keeping his eyes fixed on the ground, without gazing about, even if he have to pass a pageant or attractive spectacle of any kind; that he is to wear his garments in the prescribed fashion; that he is to eat with moderation and dignity.

On the day appointed for the induction-ceremony, the young neophyte dresses in his gayest clothes, and mounted on a pony, passes at a foot’s pace through the town or village. A band of music goes before him, and all his friends dressed in their best garments, follow in a crowd, the young men dancing and singing, the girls smiling and laughing. Thus he proceeds in procession to the houses of his relations, to bid them farewell. Of course the introductory observance is intended as a kind of dramatic imitation of Gautama Buddha’s celebrated abandonment of his own family and worldly associates, called the Mahābhinishkramaṇa, ‘the great going forth from home’ (see [p. 28] of this volume). When the round of visits is finished, the would-be novice turns back with all his companions to his parents’ house. There he finds a large number of persons assembled, and among them the Head of the monastery, with several of his brother monks. These are seated on a raised dais in front of which are the offerings intended for presentation to them, consisting of fruit, cooked food, yellow cloth, etc.

The monks (‘Talapoins’) seated in a row, carefully hold up their large fan-like screens to shut out the female portion of the assemblage from their view. Portions of the Vinaya ([p. 62] of this volume) are then recited, after which the would-be novice is made to throw off all his fine clothes and bind a piece of white cloth round his loins. Then his hair is cut off close, and his head is carefully shaved and washed. Next he is taken to a bath, and after immersion in pure water, is brought once more, partially clothed, before the assembled monks. Prostrating himself three times before them, he raises his hands in reverence, and, using the regular Pāli form of words, asks to be admitted to the holy brotherhood. Upon that the Head of the monastery presents him with the yellow monastic garments. These are duly put on, and the mendicant’s bowl is hung round his neck. The ceremony concludes by the formal announcement of his having become a member of the monastery.

The present admission-ceremony in Ceylon appears to be of a simpler character. In fact it differs little from the ancient form. Those boys who are destined for the novitiate usually begin their connexion with the monastery to which they intend to belong by first becoming pupils in the monastery-school. The devotion of the monkhood to the education of mere boys was perhaps one of the best results of the progress and development of Buddhism. In monasteries, all boys may learn to read and write[138]. There also they gain some experience of monastic duties and requirements, so that when the time comes for any pupil to enter the novitiate, his preparedness is taken for granted. He merely makes known his intention to a superior or senior monk. Then having shaved his head, and undergone the ceremony of bathing, the applicant, who has furnished himself with the proper yellow robes, presents them to the superior monk, and requests to be allowed to receive them again that he may become a novice. Next, on his reciting the three-refuge formulary, and the ten prohibitions, he is permitted to take back the monkish garments and to put them on. He is then formally admitted, and his admission announced to the other members of the monastery (Hardy’s Eastern Monachism, p. 23). It may be noted that the monkish garments do not include a head-covering as in Northern countries.

As to the ceremony of admission to the full monkhood, it differs so little from the ancient rite (described at [p. 79]), that no further description need here be given.

With regard to the religious services performed in the monastic institutions of modern times, they are, of course, a great advance on the simple formularies used in early days, before the establishment and organization of large monasteries.