The Origin of the Buddhist System of Education

The Origin of the Buddhist System of Education

Buddhist monasteries or vihāras were and still are centers of education. The Buddhist monasteries were the centres of learning, and the Buddhist monks played prominent roles in the Buddhist educational world. For their educational activities they can be mentioned as the torch-bearers of learning. That is why, the history of Buddhist education became known as the history of the Buddhist Sangha. From the methods and systems introduced in Buddhist education, it is clear that the Buddha did not introduce any new rule for the introduction of the Buddhist system of education but in the Pali Text Mahavagga we learn that the Buddha did not like the improper behavior of his disciples and for their proper guidance in the Sangha he introduced two types of instructors or spiritual teachers who were acariyas and upajjhayas. They guided the Buddhist monks for their proper training. An Upajjhaya’s duty was to teach the novices on the moral rules of conduct, and Acariya’s duty was to look after the novices’ spiritual life and progress.

An Acariya’s disciple was Antevasika, while the Saddhiviharika was a disciple of an Upajjhaya. It is said that the Acariya was an instructor on in name and the Upajjhaya was an instructor in practice. The Pali-English Dictionary of the Pali Text Society refers to the term Acariya as ‘a teacher’ and the Upajjhaya as ‘a spiritual teacher or preceptor, master’. It may be mentioned here that the Acariya was a deputy or substitute of the Upajjhays. The great commentator, Buddhaghosa in his Samantapasadika, which is a commentary on the Vinaya Pitaka, describes that the Acariya’s duty was to establish his pupil on the teachable matters of the Buddha’s doctrines. He says further that the Upajjhaya always examined the fault and merits of his disciple and he showed his pupil to follow the right path. Thus, from it we conclude that the Acariya was the teacher and the Upajjhaya was the spiritual guide or preceptor. But there was very little difference in their duties and obligations.

In Theravada and Tibetan tradition, there were two types of Upadhyayas (Upajjhayas) : one who gave the Pabajjha ordination and one who gave the Upasampada ordination; and there were five kinds of Accaryas (Acariyas): (1) one who was an Acariya of the Samanera (Pabajjacariya); (2) one who used to train in the esoteric doctrine(Ovadacariya); (3) one who used ordained candidate for higher ordination and to teach his pupil to perform a work in proper way(Upasampadacariya); (4) one who used to give Nissaya to his pupils(Nissayacariya), and (5) one who used to teach his pupil to read properly(Uddesacariya). Here, the five kinds of teachers refer to Buddhist monk teachers known as supramundane teachers; however, mundane teachers also should be included in the types of Uddesacariya and Ovadacariya. (Vin 4-, atthakatha , p 224).

There was the requisite qualification of a monk for becoming an Upajjhaya or an Acariya. When a monk possessed full perfection in moral practices, self concentration, wisdom, emancipation, and acquired knowledge and insight into emancipation, he then, became an Upajjhaya or an Acariya. When he was able to help others in acquiring the above conditions, he then became an Upajjhaya or an Acariya. When he was confidence (Saddha), modest (hirima), cautious (ottapa), energetic (araddhaviriya) and of ready memory (upatthita sati), he then become an Upajjhaya or an Acariya. When he was not guilty of moral transgression, and of transgression of the rules of conduct, and was not guilty of heresy in matters of belief, was learned and wise, he then became an Upajjaya or an Acariya. When he was able to nurse or get nursed an Antevasika or Saddhiviharika who was ill, when he was able to appease or helped others to do something for appease when discontent arose in his mind, when, he, according to the Dhamma, was able to dispel, or helped others do dispel doubts of conscience which arose in his mind, when he knew what an offence was and when he knew for its atonement, he then became an Upajjhaya or an Acariya. When he trained Antevasika or Saddhiviharika in the precepts of proper conduct, when he educated him in the elements of morality, when he instructed him in the Vinaya and the Dhamma and when he, according to the Dhamma, discussed false doctrine that across in his mind, he then became an Upajjhaya or an Acariya. When he knew what an offence was, and what cannot an offence, when he knew the two Patimokkhas in their entirety and when he was able to complete the tenth year after his Upasampada ordination, he then became an Upajjhaya or an Acariya. When a monk did not possess all the above conditions he was then debarred from joining the rank of teacher.

A new convert, who got his admission into the Sangha as a novice by Pabbjja lived for first ten years in dependence upon his Upajjhaya and Acariya. When a learned competent monk admitted into the Sangha, he had to live only five years in independence upon his preceptor in the Sangha. But in the case of unlearned monks we find that they had to spend all their lives in the Sangha in dependence. The Upajjhaya or Acariya considered the Saddhiviharika or Antevasikas as his son (Puttacitta) and the latter also showed his respect and reverence to the former and he regarded him as his father (Putucitta). The Buddhist texts refer to it as the Nissayasampatti, i.e., complete dependence of the pupil on the preceptor concerned.

There were five reasons when dependence upon an Upajjhaya came to an end. These were five nullifications of guidance from a preceptor (Upajjhaya): when a preceptor went away, or left the Sangha or died or after leaving his old side became a member of another side and command was the fifth. There were six nullifications of guidance from an Acariya (teacher); when a teacher went away, or left the Sangha or died or became a member of another side and command was the fifth, and when he became to be connected with an Upajjhaya.

The Upajjhaya or Acariya was a competent monk. Under his guidance the Saddhiviharika or the Antevasika tried his best to observe the Vinaya rules properly. The latter acted as a personal attendant of his teacher. He was very respectful to all monks and never spoke ill of the Buddha, Dhamma and Sangha. He was not only early riser but helped the Upajjhaya or the Acariya to rise up early in the morning. He gave him teeth-cleanser, water and rice-gruel as meal in the morning. He also used to go with his preceptor in his begging-round. He followed him in such a way that he was not too far from him nor too near and he took those things which were in his alms-bowl. He did not interrupt his preceptor at the time of his speech. But he kept him back when he committed an offence leading to the Vinaya rules. After begging round he then returned to the monastery and arranged water, a foot-stool, a tower or his preceptor, and took from him the alms-bowl, robe and gave him his house-dress. When the preceptor’s robe was wet with perspiration, he dried it in a hot place, and gave him food and arranged bed or chair for his rest after meal. When the preceptor wanted to bathe, he then arranged for his bath and gave him hot or cold water whatever he wanted.

When the former wished to deliver a discourse or asked him questions, it was his duty to satisfy him in proper way. He did his best to cleanse the room of his preceptor and he arranged all the things of the room properly. When the preceptor committed an offence, it was his duty to refrain him from it. When the former was guilty of serious offence and for this reason he deserved the punishment of parivas (probation), manatta (discipline), tajjaniya kamma (censure), nissaya (guidance), pabbajaniya kamma (banishment) etc., it was his duty then to move the Sangha for correcting his teacher in a proper way. His duty was to wash the dirty robe of his preceptor and to make a new robe if he needs it. Without the preceptor’s permission it was his duty not to give or accept alms bowl, robe or article to any one or from someone else, not to carry any one’s food received by him in alms to the Vihara, not to enter the village or not to go to a cemetery.

When his preceptor was sick his duty was to nurse him until he recovered or as long as his life lasted. It is to be noted here that the preceptor also had some duties towards his student. The former tried his best to do something for the welfare of his student. He gave him spiritual help by teaching, by asking several questions, by admonishing earnestly and by instructing properly. He was showed his keen interest in his student’s affairs. He brought peace and satisfaction in his student’s mind by his religious conversation when the latter felt frustrated or discontent appeared in his mind. When the latter was guilty of Parivasa (probation), manatta(discipline), tajjaniya kamma (censure), nissaya (guidance) and pabbajaniya kamma (banishment), then the preceptor’s duty was to show him the right path. It is to noted here that an Upajjhaya’s absence an Acariya took the leading part to instruct a Saddhiviharika so that there was no disturbance in the latter’s study. After sometime when an Upajjhaya returned to his monastery, he then again took the charge of his Saddhiviharika. An Upajjhaya gave punishment in the shape of Avarana or restraint to his Saddhiviharika when the latter did not follow the rules of the Budhist Sangha properly. He was then not allowed to live in the Sangha or to visit the places he used to do within the monastery. The Buddhist monasteries were the main centers for the study of the Dhamma (doctrine) and the Vinaya (monastic rules) which were regarded as important subjects for the Buddhist monks.

Ashin Sutacaralankara

Nalanda University(India)

References:

(1)Bapat, P.V. 2500 Years of Buddhism, Delhi, 1971

(2) A Panorama of Indian Buddhism, Selections from the Mahabodhi Journal 1892-1992, India

(3) Vinaya Mahavagga Pali, printed by Department of Religious affair, Yangon, Myanmar 1997

(4) Horner, I.B, The book of Discipline (Vinaya Pitaka)

(5) Rhys Davids, T.W, Buddhist India, London, 1903

(6) Samantapasadika, ed, J Takakusu, and M Nagai, Vol I, Landon, PTS, 1924

(7) Vinaya Pitaka , ed, H.Oldenberg, PTS, London, 1973-83: English trans. Vinaya Ptiaka, By T.W. Rhys Davids and H. Oldenberg SEB. Oxbord 1881-85