Bauddha Prabrajya–Upasampada: ‘Ehi Bhikkhu’ se ‘Jatticatutthakamma’ tak

Summary

The article traces the evolution of Buddhist monastic ordination practices from the Buddha’s direct invitation ‘ehi bhikkhu’ (“come, monk”) to the more elaborate ‘jatticatutthakamma’ ceremony formalised centuries later. The author begins by recounting incidents in the Pāli Vinaya Pitaka where the Buddha simply uttered “ehi bhikkhu” to individuals like Yasa, Upali and Sariputta, and they immediately became monks, symbolising a personal and spontaneous act of ordination. This early method emphasised inner transformation and the Buddha’s authority rather than procedural formalities. As the saṅgha grew, issues of community cohesion, discipline and proper training arose. The article explains how the ordination process gradually acquired formal rituals: the novice ordination (pabbajjā) required the aspirant to shave his head, don the robe and recite the three refuges; the higher ordination (upasampadā) involved a sangha quorum and an interrogatory to ensure the candidate met criteria such as not being indebted, ill or underage. The author discusses the concept of a ‘saṅgha‑kamma’ (formal act of the community) and how repeated announcements ensured communal consent. He focuses on the jatticatutthakamma, a fourfold act where the ordaining sangha publicly proclaims the ordination three times and finalises it with a verdict, emphasising transparency and consensus. The article situates these developments within the broader evolution of monastic law, as recorded in various Vinaya recensions (Theravada, Dharmaguptaka, Mulasarvastivada), and notes variations in details but a common tendency toward institutionalisation. Reasons for the shift from ‘ehi bhikkhu’ to formal rites are analysed: the need to prevent unqualified people from joining, to maintain discipline, to integrate lay communities’ expectations, and to adapt to new sociopolitical contexts. The author also considers gender dynamics, noting how the ordination of bhikkhunis required additional rules. He explores the symbolic meaning of upasampadā, which marks the aspirant’s break from familial ties and assumption of new identity within the saṅgha. By examining textual sources and commentaries, the article highlights the fluidity and pragmatism of early Buddhist communities, who modified practices to balance doctrinal ideals with practical governance. The study concludes that the evolution of ordination rites reflects the saṅgha’s growing complexity and its efforts to preserve the integrity of monastic life.