succeeded another by the logic of karma, but even every human organism
changed over the years, as cells died and were replaced. Nor is the name one
gave something the same as the thing itself; nor was any name permanent.
One called a chariot a chariot, but no single part of the chariot was the
chariot; nor was the name one gave the chariot the same as the chariot, and
certainly no chariot was permanent, even though another chariot may be
built from the image of a chariot the craftsman bore in his mind. A passage
from the Milindapañhaillustrated this idea:
“Reverend Na ̄gasena,” said the King, “is it true that nothing trans-
migrates, and yet there is rebirth?”
“Yes, your Majesty.”
“How can this be?... Give me an illustration.”
“Suppose, your Majesty, a man lights one lamp from another – does
the one lamp transmigrate to the other?”
“No, your Reverence.”
“So there is rebirth without anything transmigrating!”^17During the life of the Buddha, a community of followers was gathered
that grew rather quickly. Both men and women could enter monasteries
or be recognized as laypersons. A cadre of sixty enlightened monks was
commissioned to proclaim the Buddhist message to one and all. Merchants
and royalty were attracted to the message as it offered them the opportunity
to shape their own destinies. People, including some brahmans, were con-
verted, not only as individuals, but also as clans, clusters of friends, or
sectarian groups. A monastic order for women was initiated, including the
Buddha’s own foster mother and her attendants, despite considerable
ambivalence about the role of women in the movement.
At first, monks wandered homeless depending on the donations of
laity for their livelihood. Soon, however, they were clustering in donated
dwellings and by at least 200 BCE, they began to live in rock-cut residences
(viha ̄ ras) donated by wealthy patrons. Monks and nuns had separate
quarters, on the fringes of the cities, from which they could interact with
laypersons – preaching the dhammato them and receiving donations
from them. People from the lower echelons of society were also attracted to
the message because it was accessible and offered them the opportunity
for enlightenment. The monastic communities maintained a strict disci-
pline (known as vinaya). This discipline involved instructions as to lifestyle,
moral behavior, daily activities, and principles for addressing offenses. These
guidelines were designed (among other things) to help refine entrants
drawn from the lower strata of society and to make all monks and nuns
worthy of emulation.^18
The Early Urban Period 45