Ancient Indian Education: An Inquiry into its Origin, Development, and Ideals c6.80

c6.80

Thus arising out of the duty of the bhikkhus to teach and spread their doctrines and of the relation of teacher and pupil which the discipline of the order required, the Buddhist monastery had become a place where not only the Buddhist doctrines were studied, but also much secular knowledge. No doubt the content of this was meagre judged by modern standards, but it does not compare very unfavourably with the content of other ancient systems of education. Was this system of general culture confined to those who had entered the sacred order either as monks or as novices, or was it also shared by those who were preparing to take a more active part in the affairs of the world? It seems clear from what I-Tsing tells us, that the monastery was a place of instruction not only for those who had joined the order as a lifelong profession, but for others also. He tells us, for instance, in a passage quoted above, that the debate which was held in the king’s court was in order that students might show their talent, and thus obtain appointments in the practical government. He also tells us that after completing their course students could ‘follow whatever occupation they like.’ But there is a passage which puts the matter still more clearly and leaves no doubt upon the question.¹ ‘Those white-robed (laymen) who come to the residence of a priest, and read chiefly Buddhist scriptures with the intention that they may one day become tonsured and black-robed, are called “children” (mānava). Those who (coming to a priest) want to learn secular literature only without having any intention of quitting the world, are called “students” (brahmachārī). These two groups of persons, though residing in a monastery, have to subsist at their own expense. In the monasteries in India there are many "students" who are entrusted to the *bhikkhus* and instructed by them in secular literature. On the one hand the "students" serve under priests as pages, on the other the instruction will lead to pious aspirations. It is therefore very good to keep them, inasmuch as both sides are benefited in this way.'