The
The
Initially, the Sangha lived in harmony without any codified rules of
conduct. Over time, however, as the Sangha grew in
number and evolved into a more complex society, occasions inevitably arose when
some members of the Sangha would act in unskillful
ways. Whenever one of these cases was brought to the Buddha's attention, he
would lay down a rule establishing a suitable punishment for the offense, so as
to deter members of the Sangha from such
inappropriate behavior in the future. The Buddha's usual reprimand was itself a
powerful corrective:
It is not fit, foolish
man, it is not becoming, it is not proper, it is unworthy of a recluse, it is
not lawful, it ought not to be done. How could you, foolish man, having gone
forth under this Dhamma and Discipline which are
well-taught, [commit such and such offense]?...It is not, foolish man, for the
benefit of un-believers, nor for the increase in the number of believers, but,
foolish man, it is to the detriment of both unbelievers and believers, and it
causes wavering in some.
The Book of the
Discipline, Part I, by I.B. Horner (London: Pali Text
Society, 1982), pp. 36-7.
Altogether, there are
227 Patimokkha rules for the bhikkhus
(monks) and 311 for the bhikkhunis (nuns). As
the rules were established one by one, on a case-by-case basis, the punishments
naturally range widely in severity, from simple confession (e.g., if a monk
behaves disrespectfully) to permanent expulsion from the Sangha
(e.g., if a monk commits homicide).
The monastic tradition
and the rules upon which it is built are sometimes criticized -- particularly
here in the West -- as irrelevant to the "modern" practice of
Buddhism. The Vinaya is seen by some as a throwback
to an archaic patriarchy, based on a hodge-podge of arbitrary rules and customs
that only obscure the essence of "true" Buddhist practice. This
narrow view misses one crucial fact: it is thanks to the unbroken lineage of monastics who have consistently
upheld and protected the Patimokkha rules for almost
2,600 years that we find ourselves today with the luxury of being able to
receive the priceless teachings of Dhamma. Were it
not for the Vinaya -- and for those who continue to
keep it alive even today -- there would be no Buddhism.
It is helpful to
remember that, throughout the entire Pali Canon, the
Buddha never refers to the spiritual path he taught as simply "Vipassana" or "Mindfulness" or the like.
Rather, he calls it "Dhamma-vinaya"
-- the Doctrine (Dhamma) and Discipline (Vinaya) -- suggesting an integrated body of wisdom and
ethical training rather than a mere collection of meditation techniques or
attractive philosophical ideas. The Vinaya is thus an
indispensible facet and foundation of all the Buddha's teachings, inseparable
from the Dhamma, and worthy of study by all followers
-- lay and ordained, alike.
Lay practitioners will
find the Vinaya Pitaka
filled with valuable practical lessons concerning human nature, guidance on how
to establish and maintain a harmonious community or organization, as well as
profound teachings of the Dhamma itself. But its
greatest value, perhaps, lies in its power to inspire the layperson to consider
the extraordinary possibilities that exist in a life of true renunciation,
lived in harmony with the Dhamma.
The
four divisions of the Vinaya Pitaka
I. Suttavibhanga
This section includes
the complete set of rules for the Sangha, along with
the "origin story" for each one. The rules are summarized in the Patimokkha,
and amount to 227 rules for the bhikkhus, 311 for the
bhikkhunis. The Patimokkkha
rules are grouped as follows:
·
Parajika:
rules entailing expulsion from the Sangha (Defeat) (4
for bhikkhus, 8 for bhikkhunis)
·
Sanghadisesa:
rules entailing an initial and subsequent meeting of the Sangha
(13, 17)
·
Aniyata
(indefinite) rules (2, 0)
·
Nissaggiya pacittiya: rules entailing forfeiture
and confession (30, 30)
·
Pacittiya:
rules entailing confession (92, 166)
·
Patidesaniya:
rules entailing acknowledgement (4, 8)
·
Sekhiya:
rules of training (75, 75)
·
Adhikarana samatha: rules for settling
disputes (7, 7)
Selections
from the Suttavibhanga:
·
The Patimokkha: The Bhikkhus' Code of Discipline,
by
·
For an introductory background to the rules, see:
o Introduction
to the Patimokkha Training Rules,
by
o The
Bhikkhus' Rules -- A Guide for Laypeople: The Theravadin Buddhist Monk's Rules Compiled and Explained,
by Bhikkhu Ariyesako.
·
The Buddhist Monastic Code: The Patimokkha Training Rules Translated and Explained,
by Thanissaro Bhikkhu. This
book provides an in-depth examination of each of the rules.
A
translation of the bhikkhuni patimokkha
is not currently available for free electronic distribution.
II.
Khandhaka (Mahavagga)
This includes several sutta-like texts, including the Buddha's account of the
period immediately following his Awakening, his first sermons to the group of
five monks, and stories about how some of the Buddha's great disciples joined
the Sangha and themselves attained Awakening. Also
included are the rules for ordination, for reciting the Patimokkha
during uposatha days, and various procedures that
monks are to perform during formal gatherings of the community.
Selections
from the Mahavagga:
·
Upatissa-pasine (Mv I.23.5) -- Upatissa's (Sariputta's) Question. The young Ven. Sariputta asks
Ven. Assaji, "What is your teacher's
teaching?" Upon hearing the reply, Ven. Sariputta
attains the fruit of Stream-entry. (This is one of the suttas
selected by King Asoka (r. 270-232 BC) to be studied and reflected upon
frequently by all Buddhists, whether ordained or not.) [
·
Vinaya-samukkamsa (Mv VI.40.1) -- The Innate Principles of the Vinaya. The
Four Great Standards by which a monk can determine whether an action would or
would not be considered allowable by the Buddha. (This is one of the suttas selected by King Asoka (r. 270-232 BC) to be studied
and reflected upon frequently by all Buddhists, whether ordained or not.) [
·
Kucchivikara-vatthu (Mv VIII.26.1-8) -- The Monk with Dysentery. In this touching story the Buddha comes across a
desperately ill monk who had been utterly neglected by his companions. The
Buddha leaps to his aid, and offers a teaching on those qualities that make
patients easy (or difficult) to tend to and those that make caregivers fit (or
unfit) to tend to their patients. [
·
Dighavu-kumara Vatthu (Mv X.2.3-20) -- The Story
of Prince Dighavu. This is surely one of the most dramatic stories in the Pali Canon -- a tale of murder, intrigue, and revenge --
which teaches the wisest way to "settle an old score." [
III.
Khandhaka (Cullavagga)
This section includes
an elaboration of the bhikkhus' etiquette and duties,
as well as the rules and procedures for addressing offences that may be
committed within the Sangha. Also included is the
story of the establishment of the bhikkhuni Sangha, plus detailed accounts of the First and Second
Councils.
Selections
from the Cullavagga:
·
IV.
Parivara
A recapitulation of
the previous sections, with summaries of the rules classified and re-classified
in various ways for instructional purposes.
See
also:
·
The Buddhist Monastic Code: The Patimokkha Training Rules Translated and Explained,
by Thanissaro Bhikkhu
(Valley Center: Metta Forest Monastery, 1996). A
comprehensive modern commentary to the 227 Patimokkha
rules for Theravada monks.
·
Sisters in Solitude,
by Karma Lekshe Tsomo
(Albany, NY: SUNY Press, 1996). A translation of the Mulasarvastivadin
and Dharmaguptaka bhikkhuni
Patimokkhas.
·
The Bhikkhuni
Patimokkha of the Six Schools,
by Chatsumarn Kabilsingh
(Bangkok: Thammasat University, 1991). Comparative
look at the nuns' Patimokkha rules in six Buddhist
schools.
·
Book of the Discipline, Vols I-VI, by I.B. Horner
(London: Pali Text Society, 1982). Nearly complete
English translation, in six volumes, of the Vinaya Pitaka.
·
With Robes and Bowl,
by Bhikkhu Khantipalo
(Kandy: Buddhist Publication Society, 1986). A first-hand glimpse of the way of
life for a meditating forest monk in Thailand.
·
Going Forth: A Call to Buddhist
Monkhood, by Sumana Samanera
(Kandy: Buddhist Publication Society, 1983).