Book Title: Studies in Buddhist and Jaina Monachism
Author(s): Nand Kishor Prasad
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
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68
STUDIES IN BUDDHIST AND JAINA MONACHISM
Now it is clear that the five propositions of Devadatta and the dhutangas, both of which fundamentally correspond to the four nissayas which also pertain to (a) food i. pindiyalopabhojanam-to use food received in
begging only, ii. pūtimuttabhesajjan—to use stinking-urine as
medicine; (b) dress iii. pańsukulacivara-to wear robes made of rags
taken from dust-heaps and & (c) dwelling iv. rukkhamülasenā sanan--to live under the foot of a
tree, were virtually uniform. If it was so, then the question as to what was the reason which persuaded the Buddha to refuse Devadatta's appeal naturally comes to the fore. The main difficulty which the Buddha might have envisaged in acceding to the latter's proposal was perhaps that it was nothing but a retreat to the severity of the nissayas which had already been abrogated by sanctioning atirekalabha (extra-gain). But the strong protest lodged by Devadatta and his following might have compelled the Master to accord a partial sanction to the dhutangas for those monks who were inclined to them.
These rules and many (ther regulations of the Order are either identical with or bear a close resemblance to those which were in vogue among other sects of ascetics before the Buddha. But on that account they cannot be regarded as exact replica of the ascetic laws. It is true that the Buddha borrowed some practices and customs for his Order from the existing stock. But at the same time it is also a fact that whatever he horrowed, he borrowed on experiment basis. It is because of this that a major portion of the rules are marked by three stages of Evolution, adjustment and adoption or abrogation. For instance the rules of nissayas, already noted, were originally promulgated with the same severity as they were being practised by the other sects of ascetics. But no sooner their severity was perceived than they were relaxed. This tendency from severe to less severe is almost patent throughout the whole regulations of the Order. Thus the history of the origin of the Buddhist Vinaya is the history of the reform of the extremist tendency of the rules of the ascetics which was left open with the express permission of the Master to do away with the lesser and minor precepts, if the Church so desired. 1
1. Ekarikhamano, Ananda, Sangho mamaceayena khuddan ukhudda käni
sikkhāpadăni samuhanatu. DN, Vol. II, p. 118.
