Early Monastic Buddhism v2.c42.s2.t5.54

v2.c42.s2.t5.54

Conclusion: In the pre-Aśokan days Buddhism hardly became a popular movement. It was confined to recluses, the number of which increased to a certain extent owing to the slight deviations made from the austere principles of the earliest form of Buddhism. In his edicts Aśoka did not fully approve of the emphasis laid by early Buddhism on retirement from household life. This attitude of Aśoka might have some effect on the religion. During Aśoka's reign, the caitya and stūpa worship of Buddha's images got currency. About two centuries had elapsed since Buddha's demise, and during this long period, Buddha came to be deified inspite of all the textual injunctions to the contrary. The laymen expressed their devotion by erecting stūpas and decorated them with images of Buddha. The laity, however, still remained outside the Buddhist fold, and earned merits only by making gifts to the monks and offering worship to the Buddhist *stūpas*. They were held out the hope of rebirth in one of the heavens, but not emancipation. At this stage, about the 2nd century B.C. appeared the *Jātakas* and *Avadānas* depicting the previous lives of Buddha and his disciples. These stories caught the imagination of the generality of the people who now hoped that they could become Bodhisattvas and earn necessary merits to become a Buddha in the long run. Their hopes were further strengthened by the doctrine of *pāramitās*, and special texts were composed to show that the perfection in the *pāramitās* assured one Buddhahood and that the practice of *pāramitās* was open to all, recluses or householders. The laymen now felt that they could become actual followers of the religion and derive the benefits. The self-sacrifice preached in the *pāramitā* doctrine had a wide appeal and made Buddhism an all-India religion. It was through the propagation of this *pāramitā* cult that the religion reached the pinnacle of its glory.