Contents
1. Introduction: Vinaya Rules
2. The
Buddha promulgated the Vinaya rules under these circumstances
ü
Discipline
of body and words of individuals
ü
Long
life of Buddhism
ü
Progress
of the Saṅgha community
3. Depicted of enacting Vinaya rules and its
purposes in Pali Canon
ü Pārājikā
pāli (the
ten needs of the Buddhist order)
ü Bhaddāli
sutta of Majjhima Nikāya
ü Digha
Nikaya commentary Attasalini says,
ü In
Saṅyutta Nikāya gives other meanings to the word “Brahmacariya”.
4. Usages and
benefits of ten needs of Buddhist order in modern world
5. Conclusion
6. End
Notes
7. Bibliography
Introduction:
Vinaya Rules
Theravada Buddhist texts primarily
can divide to three categorizes as Vinaya, Sutta and Abhidhmma. The Vinaya
Pitaka is made up of rules of discipline laid down for regulating the conduct
of the Buddha's disciples who have been admitted as Bhikkhus and Bhikkhunis
into the Order. These rules embody authoritative injunctions of the Buddha on
modes of conduct and restraints on both physical and verbal actions. They deal with
transgressions of discipline, and with various categories of restraints and
admonitions in accordance with the nature of the offence.
The
word Vinaya derived from, Vi + ni, (nayati- to lead) the prefix “vi” means
especial and the word “naya” means driving out, abolishing, destruction,
removal etc. The word Vinaya commonly use in the meaning of discipline. It
gives other meanings such as rule, way of saying, judging, terminology etc.[1] further the word Vinaya used to
convey the meanings such as conduct, ethics, morality or good behavior etc. In
Vinaya piṭaka commentary Samantapāsadikā says,
“vividhavisesa nayatā -
vinayanto ceva kāyavācānaṃ
“Because of including
various especial precepts and discipline to control the body and word, expert
named vinaya as “vinaya”.
According Pārājikā Pāli
the Buddha proclaims ten purposes of enacting Vinaya. According to the purposes
of enacting Vinaya it is not only for discipline of body and words of
individuals, but also long life of Buddhism and progress of the saṅgha
community.
Therefore, in this
assignment elaborate the ten purposes of enacting Vinaya as well as its
effectiveness of modern world. With further explaining, not merely ten purposes
of enacting Vinaya but also facts of promulgated the Vinaya rules in Theravada
Buddhism which establish the safeguard of Buddhism.
The
Buddha promulgated the Vinaya rules under these circumstances
Renunciation “Nekkhamma” is
starting point of the monastic life. In the text “Samanera Bana Daham Pota”
mentioned Sabba Dukkha Nissarana Nibbana Sacci Karanatthaya Imam Kasawam
Gahetva Pabbajetha Mam Bhnate which means, to overcome all suffering with
attain liberation, receiving these robes, ordain me.
The Buddha was not a
law maker. He never proclaimed as a lord, or leader of the monks, “tatagatassa kho ananda na evam hoti aham
bhikkhusangham pariharissami”. He proclaimed him as the teacher “Satthā”,
knower the path “Maggññu” or guider “Maggavidu”. The circumstances enacting
Vinaya rules are very important because the rules dose not for the showing
ownership of the Buddha in Saṅgha community. Therefore it is clear Buddha did
not enacted rules to show his power or leadership on the dispensation.
Gradually Saṅgha
community grew day by day and became as larger organization. Saṅgha community
was more complex. The Buddha did not enact single rule without any incitement.
Once Arahant sāriputta asked from the Buddha to enact Vinaya rules but Buddha
said He knows the proper time for enacting Vinaya rule.[3]
ü Discipline of body and words of
individuals
The circumstances of promulgating
Vinaya rules belongs to spiritual development of the monks and development of
external reasons which are very important to build personality of the monks,
further welfare of the society. Maggavibhanga Sutta is one Sutta in which the
Buddha explained that it is the contemplation of body, feeling, mind, and
Dhamma, as it really is, for the realization of body, feeling, mind, and Dhamma
concerning mental function, namely mental phenomena which arise, remain, and
vanish and divide from hindrances which keep the human mind away from
development.
ü long life of Buddhism
Vinayo nama Buddha sasanassa ayu
vinaye thite sasanam thitam hoti. The Buddha said to Mahakassapa “if Vinaya is
situated, Sasana will endure and Vinaya is life of Sasana”. In Pārājika Pāli
mentions another reasons of promulgation of vinaya rules. In that statement
mention about six previous Buddhas. Among them Vipassi, Sikhi, and Vessabhu
Buddhas did not promulgate the vinaya rules and their dispensation disappear
within short period. But Kakusada, Konāgama, and Kassapa Buddhas enacted the
Vinaya rules and dispensation existed for long period.[4]
ü Progress of the Saṅgha community
The progress of Sangha community could be
seen through promulgating the Vinaya rules. Observing the rules and punishment
in Buddhism, Manatta gets an exceptional place. The
manatta is practiced by Bhikkhus who have announced a sanghadisesa that they
committed the very same day. The manatta does unfold on a six days period.
During this period, the Bhikkhu who gets purified from his fault, does undergo
thirteen punishments. The “mᾱnatta” means the temporary probation. If a monk or
nun subjected to an offence he or she has to undergo the probation period and rehabilitate.
Manatta
is kind of rehabilitation period that reminds the path of liberation. Due to
numbers of lust, human mind will lost their control in that situation
punishment or advices make them to re-correct or bring them in proper path.
Manatta is the way of reminder the aim of monks. SabbDukkha nissrana Nibbana
sacci karanattaya kasavam gaheta.. Therefore promulgation of Vinaya could be
consider as the progress of Sangha community.
Depicted
of enacting Vinaya rules and its purposes in Pali Canon
The
Buddha promulgated the Vinaya to regulate the behavior of monks so that they
could live in a harmonious and fraternal environment conducive to their
spiritual development. Buddha has mentioned that, He promulgate Vinaya rules
not to control His followers but to their comfortable as well as
protection.
Pārājikā
pāli (the ten needs of the Buddhist order)
According
Pārājikā pāli the Buddha proclaims ten purposes of enacting Vinaya. According
to the purposes of enacting Vinaya it is not only for discipline of body and
words of individuals, but also long life of Buddhism and progress of the Saṅgha
community.
Simply
vinaya rules for develop the character of the person; to lift the behavior of
the monks and nuns in to highest level. Therefore the purpose of enacting Vinaya
rules for builds the external and internally development of the disciples.
“antoasuddo - bahi sobamānā” Some people only show good character into the
world and actually they do not have good qualities.
The Buddha gave ten reasons for
promulgation of the vinaya rules:
|
1. Saŋghasuţţhāya
– goodness of the order
|
|
2. Saŋghapāsutāya
– for comfort of the order
|
|
3. Dumaŋkūnaŋ
puggalānaŋ niggahāya – to advise untamed
|
|
4. Pesalānaŋ
bhikkhunaŋ pāsuvihārāya – for comfort of virtuous monks
|
|
5. Diţţhadammikānaŋ
āsavānav saŋvarāya – to defeat the cankers of the present mind
|
|
6. Samparāikānaŋ
āsavānaŋ paţighātāya – to defeat the cankers of the next
|
|
7. Appasannānaŋ
pasādāya – to generate faith in faithless people
|
|
8. Pasannānaŋ
bhīyobhāvāya – to increase the faith of faithful people
|
|
9. Saddhammaţţitiyā
– for well establishment of the teaching of the Buddha
|
|
10. Vinayānuggahāya
– as a help for restraining oneself
|
These reasons can divide into
three main categories. The first two are external and third reason is
internal.
|
1.
Emphasizing the important of peace and well-being within the Community.
|
|
2.
Foster and protect faith among the laity.
|
|
To
help restrain and prevent mental pollutants within the individual of monks.
|
The circumstances of promulgating vinaya rules
belongs to spiritual development of the monks and development of external
reasons which are very important to build personality of the monks, further
welfare of the society.
In Pārājika Pāli mentions another reasons of
promulgation of Vinaya rules. In that statement mention about six previous
Buddhas. Among them Vipassi, Sikhi, and Vessabhu Buddhas did not promulgate the
vinaya rules and their dispensation disappear within short period. But
Kakusada, Konāgama, and Kassapa Buddhas enacted the Vinaya rules and
dispensation existed for long period.
ü Bhaddāli
sutta of Majjhima Nikāya
In Bhaddhāli sutta and
Suttavibaṅga mention about this matter clearly. Once Devadatta Thera also came
to the Buddha and requested to enact five special rules for the Saṅgha
community. Those are,
|
1)
It were good, lord, if the monks for as long as life lasted, should be forest
dwellers; whoever should betake himself to the neighborhood of a village,
offence would besmirch him.
|
|
2)
For as long as life lasts let them be beggars for alms; whoever should accept
an invitation, offence would besmirch him.
|
|
3)
For as long as life lasts let them be wearers of robes taken from the dust
heap; whoever should accept a robe given by a householder, offence would
besmirch him.
|
|
4)
For as long as life lasts let them live at the foot of a tree; whoever should
go undercover, Offence would besmirch him.
|
|
5) For as long as life lasts let them
not eat fish and flesh; whoever should eat fish and flesh, offence would
besmirch him.
|
The Buddha did not
accept it. He said if any monks like to practice they can practice and if any
monk does not like to practice he can reject the rules. According to
individual’s likeness can accept or not. According to this incident we can see
the Buddha have given freedom of behavior during fist 20 years of the
dispensation. The Buddha did not allowed to any other disciples to promulgate
the Vinaya rules. But after the Buddha’s extinction can see latter additional
Vinaya rules in the Pāṭimokkha.
In Bhaddāli sutta of Majjhima Nikāya the Buddha
explains five deteriorations condition within the saṅgha and promulgate the
vinaya rules to control deterioration of saṅgha community.
“yato ca ko bhaddhāli edhekacce āsavaṭṭhaniyā
dhammā saṅghe pātubhavanti atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti
tesamyeva āsavaṭṭhaniyānaṃ dhammānaṃ paṭighataṃ”
Those five conditions known as
āsavaṭṭhaniyā dhamma,
1.
saṅgho mahantaṃ patto hoti - the community grows large
2.
Saṅgho lābhaggaṃ patto hoti - the
community become highest gainers
3.
saṅgho yasaggaṃ patto hoti -
the community reaches highest fame
4.
saṅgho bahusaccaṃ patto hoti - the
community become the most learned
5.
saṅgho rattaññuṃ patto hoti -
the long standing of the community
ü Digha Nikaya commentary Attasalini
says,
Diga Nikaya commentary Attasalini says,
“tattha paṭhamasaṅgitiyaṃ saṅgitañca
asaṅgitañcasabbam’pi samodhanetvā ubbhayāni pāṭimokkhāni dve vibhaṅgāni
dvāvisati khandaka solasaparivāra’ti idaṃ vinaya piṭakaṃ nāma”
According to this statement later developed texts
also added in to Theravada Vinaya piṭaka.
Howsoever Theravada school safeguard the Vinaya piṭaka in its original
version without changing according the agreement accomplished in first council.
Therefore Theravada vinaya piṭaka is very important to understand the monastic
life and circumstances contemporary to the Buddha. Vinaya rules play vital role
in the monastic life.
ü In Saṅyutta Nikāya gives other
meanings to the word “Brahmacariya”.
Brahmacariya (celibacy) is the nature of the life
of monks and nuns. The person who listing to the preaching of the Buddha; he
thinks I cannot practice religious life while living household life. Therefor I
want to enter to the monastic order.
“na idaṃ sūkaraṃ agāraṃ ajjhāwāsatā
ekanta-paripunnaṃ ekanta-pārisuddaṃ sankhalikhitaṃ brahmacariyaṃ carituṃ”
The circumstances related to enacting vinaya rules
mainly based on celibacy or brahmacariya. In Saṅyutta Nikāya V gives other
meanings to the word “brahmacariya”.
1.
Elimination of lust
2.
Removal of fetters of existence
3.
Destruction of predispositions
4.
Extinction of defilements
5. Realization of the fruits of release through
wisdom
6.
Realization of knowledge and insights
7.
Complete liberation from the whirl of existence
Buddhagosha thera gives following
meanings to the word brahmacariya,
1.
Dāna - charity
2.
Veyyavacca - rendering a service
3.
Pañcasikkhāpada sīla -
observing the five precepts
4.
Appamañña - practice of four sublime
5.
Methunavirati -
celibacy
6.
Sādarasantosa -
chastity
7.
Viriya -
striving
8.
Uposataṅga - observance of the full day of the fast
9.
Ariyamagga - the noble path
10.
Sāsana -
the complete Buddhist way of life
The Buddha enacted vinaya rules as guidelines for
the celibacy (brahmacariya) which make different life of the monks from the lay
life. Therefore we can say vinaya rules are the structure of the celibacy. In
other hand the Buddha promulgate vinaya rules to protect the Brahmacariya.
Conclusion
To conclude, Vinaya rules are promulgated for
cultivate the character of the person and guide on the path of liberation. The
development is not only focusing the external development of word and behavior
but also pureness of the mind and spiritual development. Therefore the purpose
of enacting vinaya rules for builds the external and internally development of
the disciples. Finally Vinaya is safeguard of Buddhism, it protect the Dhamma
as well as
Sangha.
Vinayo Nama Sasanassa Ayu.
Vinaya rules are very important to achieve final
goal of Buddhism. The Buddha enacted vinaya rules after 20 years from the enlightenment.
But vinaya takes first place in the Buddhist doctrine with considering its value
for surviving the doctrine. Buddhism can see special structure of rules and
guidelines to the Buddhist followers for the liberation and maintain good
mundane life.
When we see the vinaya rules we can understand ten
purposes which Buddha mention in vinaya pitaka completely accomplish through
the vinaya rules. The Buddha enacted vinaya rules for peace and well-being
within the Community, foster and protect faith among the laity and to help
restrain and prevent mental pollutants within the individual of monks. According to stories related to enacting
vinaya rules and mature of the vinaya rules, give clear idea about
circumstances of promulgating vinaya.
Vinaya rules are very important among other rules
because it was promulgated by a human being. Many religions follow the code of
law with believing those rules were enacted by the God. Vinaya rules develop
the character of the individual and systematize the social life of the
individuals. The Buddha enacted vinaya rules for the monks who give up the lay
life and enter into the homeless life. Vinaya rules focused on purposes of
supra-mundane life. Therefor vinaya rules are different from other rules included
in the constitution of the countries and any organizations.
Bibliography
Primary
sources
1. Pacittiya Pali, BJTS, Buddhist
Cultural Centre, 2004
2. Mahavagga Pali, BJTS, Buddhist
Cultural Centre , 2004
3. Cullvagga Pali, BJTS, Buddhist
Cultural Centre , 2004
4. Pacittiya Pali, BJTS, Buddhist
Cultural Centre , 2004
5. Sanyutta Nikaya, BJTS, Buddhist
Cultural Centre , 2004
6. Majjhima Nikaya I, BJTS, Buddhist
Cultural Centre , 2004
7. Anguttara Nikaya, BJTS, Buddhist
Cultural Centre , 2004
8. Samantapasadika
9. Digha nikaya atthakata I Attsalini
Secondary Sources
1.
Disasekara, Jotiya. Buddhist
Monastic Discipline, Buddhist cultural Centre, 2007
2.
Norman, K.R. Pali Literature, Otto
Harrassowitz, 1983
3.
Vimalasara himi, Nelumdeniye,
Prasidini, Theravada vinaya Pitakayata Prastavanawak, saddharmakara pirivena,
1995
4.
Vajiranana himi, Horana, Lakdiva
Vinaya Sahityay, S. Godage saha samagama. 2000
5.
Punnaratana himi, Dehihene, Tripitakaye
Sanwardanaya, Article, Sambhasa 2010
6.
Anandamurti himi, Vedaruwe.
Vinayakarma Pota, Sanwardana Pothala, 2005
7.
Indavimala himi, Tampitiye,
Tripitaka Sahitya ha ehi sanwardanaya, Nansa sangrahaya 2013
8.
Nyatiloka, Buddhist Dictionary,
Buddhist publication society
9.
Educational Department,
Tripitakadharmaya, 2013
10.
Gnanasiha, Rabukewala, Bhikhu
Pratimoksaya, Yen kuwan Buddhist Educational institute, 2007
11.
Education Department, Dharmacariya
books, 2010
12.
Punnaratana himi, Madadeniye,
Theradhi nandana samara kalapaya, Omax prints, 2004
13.
Ariyavimala himi, Taldena. Padmasiri
himi, Raluwe. ñāṇopāyini. 2014. page 2015-2017
