Early Monastic Buddhism v2.c42.s1.t5: Relaxation of Disciplinary Rules
Early Monastic Buddhism v2.c42.s1.t5
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Relaxation of Disciplinary Rules
v2.c42.s1.t5.1
There is a hint, in the path of saddhā and brahmavihāra, that for the attainment of Nirvāṇa, one need not always be a strict observer of the monastic rules of discipline (see above). Buddha no doubt laid more emphasis on the control of the mind than on the control of body and speech,⁵ though it was far from his intention that his followers should show laxity in observing monastic rules. A century after Buddha's death, appeared the Mahāsanghikas who put a new interpretation on Buddha's directions, and set on foot a movement against the rigid orthodoxy of the earlier disciples, whose over-zealousness for the observance of monastic rules led to the sacrifice of essentials. It is an indication that a group of thinkers attached more value to the purification of body and mind and the study of logic than to the punctillious observance of Vinaya rules. We have on the authority of Paramārtha, the following statement attributed to the Kaukulikas an off-shoot of the Mahāsanghikas that "a bhikṣu may or may not have three robes for covering his body; may or may not reside in a monastery; and may or may not take his meal within the time limit. The Vinaya rules about residence and food were abrogated by Buddha; it is clear that the real teaching of Buddha was not Vinaya but the study of the logical principles (nyāya),¹ i.e., Abhidharma." According to the Dharmaguptas, the Prātimokṣa rules were lost when the saddharma disappeared hence there are no more rules, sīmābandha and karmānta.²
v2.c42.s1.t5.2
⁵ Majjhima, 1. p. 372: Imesam tiṇṇaṃ kammānaṃ evam paṭivibhattānaṃ manokammaṃ mahāsāvajataram paññāpemi.
v2.c42.s1.t5.3
¹ See Paul Demieville, *L'origine des sects bouddhiques* in *Mélanges chinois et bouddhiques*, vol. I, (1931-32), pp. 19, 46.
v2.c42.s1.t5.4
² *Abhidharmakośa*, iv. 39.
v2.c42.s1.t5.5
It is not improbable that this new viewpoint attracted a large number of recruits and helped to increase its followers. The relaxation in the monastic rules, of course, had nothing to do with the laity, and so whatever appeal, it could have, was confined to the monks and nuns.
v2.c42.s1.t5.6
We may now sum up the factors that made Buddhism popular in the pre-Aśokan period thus:—
(i) Trisaraṇa came to be regarded as the three articles of faith.
(ii) The ecclesiastical ceremonies gave satisfaction to the less philosophically minded disciples.
(iii) Worship of Caityas and Stūpas allowed some scope for the expression of devotion (bhakti).
v2.c42.s1.t5.7
(iv) Visits to the four places of pilgrimage were looked upon as attractive means of earning merit.
(v) *Saddhā* and *brahmavihāra* practices were regarded by some persons as the simpler and shorter means for the attainment of Nibbāna. And lastly,
(vi) Relaxation in the stringency of the Vinaya rules appealed to a class of persons who did not approve the rigid orthodoxy of the earlier schools of disciples.
Cites (2)
- Abhidharmakośa — Vasubandhu, Sanskrit
- Majjhimanikāya — Pāli