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Aspects of Mahayana Buddhism and its Relation to Hinayana c9.s2: Royal Laity

Aspects of Mahāyāna Buddhism and its Relation to Hīnayāna c9.s2

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Royal Laity

c9.s2.1

These are a few of the rules of conduct laid down for the lay bodhisattvas and noticed incidentally in the *Śikṣāsamuccaya*. There are also many rules for developing bodhicitta or practising the pāramitās applicable to both Gṛhī and Pravrajita-bodhisattvas, to which we shall refer later on. It should be noted that the Mahāyānists were careful to consult the whims and conveniences of kings and princes by providing some special rules for them⁴. In the *Rājāvavādakāsūtra*, *e.g.*, it is stated that kings have many important duties to perform, and so they cannot practise the pāramitās fully. Therefore, when walking, sitting, lying, eating or drinking they should develop desire for sambodhi, cultivate faith in the possibility of its attainment and form resolutions accordingly. They should concentrate their minds upon qualities of all buddhas, bodhisattvas, pratyekabuddhas and śrāvakas, and transfer the merits thus acquired to the benefit of all beings and thereby help them in the attainment of omniscience. In this way, a king can discharge the duties of his kingdom as well as he can acquire merits for attaining bodhi and bodhicitta⁵.

c9.s2.2

⁴ In the Pāli Vinaya also, one notices that kings' wishes and conveniences were consulted in the framing of rules.

c9.s2.3

⁵ *Śikṣā.*, pp. 9-10 = *Bodhic.*, pp. 26.

c9.s2.4

In the *Ākāśagarbhasūtra* are mentioned the five great offences (mūlāpatti) that may be committed by a king himself or through his officers, and for which he can be condemned to hell. They are.—

c9.s2.5

(a) stealing property belonging to a saṅgha or a stūpa;
(b) reviling the dharma of any one of the three yānas;
(c) disrobing a monk, who has shaved his head and taken yellow robes according to the Buddhist law, no matter whether or not he be observant of the precepts, and make him a family man and then punish him;
(d) committing deliberately any one of the five deadly sins;
(e) disbelieving the causes of actions (ahetuvādī) and the existence of the next world; and
(f) practising the ten akuśalakarmapathas and persuading others to do the same¹.

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¹ *Śikṣā*., pp. 59-60 = *Bodhic*., pp. 159, 160.

c9.s2.7

In the *Ratnakūṭasūtra* is shown how a monk is to receive a king or his officer if he is visited by either in the forest. He should offer him a seat, and should the king take his seat, he should also sit, otherwise not. If the king be fickle-minded (cañcalendriya) he is only to be complimented by being told that he is fortunate in having many śramaṇas and brāhmaṇas in his kingdom, and in being free from the infliction of thieves and rebels. If the king be high-principled and serious, then the dharma should be preached to him in various ways suited to his temperament².

c9.s2.8

² *Ibid*., p. 197.

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