Early Monastic life in Buddhism (or) Early Buddhist Monasticism
- Before regulating vinaya rules, bhikkhus saṃgha was a wondering sect. The monastic life of
the bhikkhus changed into communal life with result of the growth of saṃgha Organization.
- At the beginning of Saṃgha Organization, monastic rules were not needed for bhikkhus.
According to the Vinaya commentary, during the first twenty years from the Enlightenment
of the Buddha (pathamabodhi), there were no serious offences such as Pārājika and
Saṃghādisesa among the Bhikkhus. [“ārādayaiṃsu vata me, bhikkhave, bhikkhū ekaṃ
samayaṃ citta’’nti (ma. ni. 1.225). Atha bhagavā ajjhācāraṃ apassanto pārājikaṃ vā
saṅghādisesaṃ vā na paññapesi. Tasmiṃ tasmiṃ pana vatthusmiṃ avasese pañca
khuddakāpattikkhandhe eva paññapesi. Tena vuttaṃ – ‘‘apaññatte sikkhāpade’’ti: VinA I
179]
- When the āsav a (sin) was found among the Saṃgha Organization, monastic rules were
regulated for the benefit of bhikkhus and these monastic rules were very useful in the life of
the members of Sangha to train their behavior and prevent their offence. Rules and
regulations connected with monastic life caused the protection of Bhikkhu sangha as the
members used to look over their behavior one another. [Na tāva, sāriputta, satthā
sāvakānaṃ sikkhāpadaṃ paññapeti uddisati [na uddisati (sī.)] pātimokkhaṃ yāva na
idhekacce āsavaṭṭhānaiyā dhammā saṅghe pātubhavanti. Yato ca kho, sāriputta, idhekacce
āsavaṭṭhānaiyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ
paññapeti uddissati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya:
Vin I 10].
- Although the principle of the community of Buddhist Sangha are different from those of
Paripajakas, some of their religious customs influenced to regulate some Buddhist monastic
life. However, the rules relevant to Buddhist Sangha which was developing eventually
became exclusive to Buddhist Sangha. The collection of Vinaya rules relevant to Buddhist
monastic life are divided into three sections as Pārājika, Pācittiya, Mahāvagga, Cūlavagga,
Parivāra (PTS: Sutta Vibhanga, Maha Vagga and Cula Vagga). But such kind of collection
was formulated after life time of the Buddha.
- The monastic rules, known as Pārajikas, laid downed for early monks are very important
for monastic life as they protected the later monastic life of Sangha. After imposing these
rules, the Buddha said that the monk who would violate these four rules was not to speak of
as a monk (Samaṇa) nor a true disciple of Buddha (assamano hoti asakyapudttyo: Vin I
34). The monastic rules called Saṃghādisesa are also important among the Saṃgha. If a
monk committed such kinds of rule, he has to be punished involving the community from
the beginning to end. Other minor rules such as Thullaccaya, Pācittiya, Pāṭidesaniya,
Dukkata, and dubbhāsi were also regulated and gave punishment according to their
offences.
- Bhikkus saṃgha, who have been leading monastic life, gathered together at full moon and
new moon, and recited monastic rules (Pātimokkha) as Uposatha-kamma. In this gathering
the unanimous Saṃgha decided to oblige the confess of offences done by certain monk and
suitable punishments were prescribed.
- In later, more and more regulations have been imposed when the role of Bhikkhus
complicated among the function of the monks. Then, some monastic acts such as
Vassavāsa, uposattha kamma, khatina, pavarana appeared in the Buddhist monastic life.
The regulation pertaining to these religious rites were significant for Saṃgha organization.
- When the monastic organizations reached higher stage of growth, certain groups of Sangha
arose between Dhammadhara Bhikkhus and Vinayadhara Bhikkhus in the city of Kosambī.
- Mahā-vagga of Vinaya Piṭaka and various sections of Sutta-piṭaka reveal that some
problems had arisen because of the entrance of some monks who had different positions
and temperaments. Then, to maintain the unity within the Saṃgha organization, more and
more Vinaya rules added to Vinaya-piṭaka. Cula-vagga was also included some additional
Sangha-kamma as the result of malpractices (wrong practices) of some monks.
- Concerning the later development of monasticism, the custom of Vassavāsa (raining retreat)
which have been practiced by contemporary religious person was adopted by the Buddha’s
disciples. According to Vinaya Piṭaka it seems that some monks were residing in same
monastery in order to develop friendship and harmony.
- Vinaya Mahā-vagga Pāli mentions some specific rules relevant to shelters during the rainy
retreat. Although the monks in the early period used semi-permanent building, they
dependent on laities pave them to live in permanent building. As result of building this kind
of semi-permanent hut, the monastic life changed gradually.
- These methods of semi-buildings were transformed into permanent building in the temple as
a result of building offered by wealthy person. According to Vinaya piṭaka, the great
merchant of Rājagaha requested for sanction from the Buddha to erect dwelling places for
Bhikkhus. The Buddha allowed the merchant to build some abodes which are known as
Addhayogas (loft), Pāsadas (mansions), hammiyas (attics), Guha (cave). Simultaneously
some rules and regulations were also imposed to safeguard the Bhikkhus (Vinaya III 41)
