What
Buddhists Believe
Venerable K. Sri Dhammananda Maha Thera
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What is
Vinaya?
Vinaya is the disciplinary code for
self training laid down by the Buddha for monks and nuns to observe.
Vinaya plays a pivotal role in their monastic way of life.
The
Buddha did not formulate the code of discipline in a single exercise.
However, He instituted certain rules as and when the need arose. Vinaya
Pitaka and its commentary contain many significant stories about how
and why certain rules were laid down by the Buddha. According to the
Buddha the best form of Vinaya was to discipline the mind, words and
action. The early disciples of the Buddha were highly developed
spiritually and they had little need for a set of rules to be imposed upon
them. However, as the monastic order (the Sangha) grew in numbers, it
attracted many others, some of whom were not so highly developed
spiritually. There arose some problems regarding their conduct and way of
life such as taking part in lay activities for their livelihood and
yielding to temptation for sense pleasure. Owing to this situation, the
Buddha had to lay down guidelines for the monks and nuns to follow so that
they could distinguish the difference between the life of monks and
laymen. The holy order of the monks and the nuns was a well-established
religious order when compared with other existing acetic practices at that
time.
The Buddha
prescribed all the necessary guidance to maintain the holy order in every
aspect of life. When the Buddha passed away, these rules were collated so
that the Order could be organized around them. The code of conduct
prescribed by the Buddha can be divided into two broad areas. These are
Universal Moral Codes, Lokavajja, most of which are applicable to
all members of the Order and lay people alike for leading a religious
life. Certain other disciplinary codes or rules which can be instituted to
meet the existing cultural and social constraints of the country at any
one time are called Pannatti Vajja. In the first category are the
Universal Laws which restricted all immoral and harmful evil deeds. The
second category of rules applied almost directly to the monks and nuns in
the observance of manners, traditions, duties, customs and etiquette.
Breaking of moral codes pertaining to the Lokavajja create bad
reputation as well as bad kamma, whereas violation of disciplinary codes
based on social conditions do not necessarily create bad kamma. However,
they are subject to criticism as violation in any form pollute the purity
and dignity of the holy Order. These rules were largely based on the
socio-cultural situation or way of life prevailing in India 25 centuries
ago.
According
to the Maha Parinibbana Sutta, the Buddha had proclaimed that some 'minor'
rules could be altered or amended to
accommodate changes due to time and environment, provided they do not
encourage immoral or harmful behavior. In fact, during the Buddha's
time itself, certain minor rules were amended by the monks with His
permission. The Buddha also advocated that sick monks and nuns be exempted
from certain Vinaya rules. However, once the rules had been enumerated by
the disciples in the First Council, convened three months after the
passing away of the Buddha, it was decided that all the rules should be
maintained in toto because no one was certain as to which of the rules
should be altered. Finally, the disciples decided to uphold all the
precepts prescribed by the Buddha. As time went on however, the rules
became fossilized and some orthodox disciples insisted that the rules
should be followed strictly to the letter rather than in the spirit. It
was precisely to prevent rigid adherence to mere rules of this kind that
the Buddha did not appoint a successor to take over after Him. He had said
that the understanding of the Dhamma and upholding of the Dhamma as the
master should be enough to help one lead a holy life. Another reason why
the early disciples did not agree to change any of the precepts was that
there was no reason or occasion for them to do so within such a short
period of time after the passing away of the Buddha. This was because, at
that time, most of those who had renounced their worldly life had done so
with sincerity and conviction. However, when the social conditions started
to change and when Buddhism spread to many other parts of India and other
countries, the decision made by the disciples not to change any precepts
in the First Council became a very big problem because some of the rules
could not be adapted to meet the political and economic changes under
varying circumstances.
Development of
Sangha Community
The Sangha community, in
the course of time, evolved themselves into several sects, many of whom,
while adhering to some major precepts as laid down by he Buddha, had,
however, tended to ignore some of the minor rules. The Theravada sect
appeared to be more orthodox, while the Mahayana and some other sects
tended to be more liberal in their outlook and religious observances. The
Theravada sect tried to observe the Vinaya to the very letter despite of
changing circumstances and environment. Minor changes of the precepts had,
however, taken place from time to time, but were not officially recognized
even amongst the members of the Theravada sect. For instance, we can look
at the rule regarding the partaking of food after the stipulated time of
the day. The Theravada sect has not openly acknowledged the fact that
certain variations could be allowed under special circumstances. Whilst
members of other schools adapt themselves to the wearing of robes with
appropriate colour and pattern, the Theravada sect has continued to adhere
to the use of the original robes that were traditionally prescribed
despite the changed social and climatic conditions. Many of practices of
the monkhood are clearly understood only by those who are born into
traditional Buddhist cultures.
At the other extreme,
there are some monks who insist on observing the very letter of the Vinaya
code rather than in its spirit, even though such action would embarrass
the people around them. For example, more and more Buddhist monks are
being invited to western countries where the culture of the people and the
climatic conditions are so vastly different from that in Asia, but which
could be regarded as strange and exotic elsewhere. Here again the monk
must apply his common sense and try not to make a mockery of himself in
the eyes of the people. The important rule to be observed is that no
immoral, cruel, harmful and indecent acts are created and that the
sensitivities of others are respected. If the monks can lead their lives
as hones, kind, harmless and understanding human beings by maintaining
their human dignity and disciplines, then such qualities will be
appreciated in any part of the world. Maintaining the so-called traditions
and customs of their respective countries of origin have little to do with
the essence of the Dhamma as taught by the Buddha.
Then, there is another
problem. Many people, especially those in the West who have accepted the
Buddhist way of life, having read the Vinaya rules in the texts, think
that the monks must follow all the rules in toto in any part of the world,
in exactly the same manner as they were recorded in the texts. We must
remember that some of these rules which were practised in Indian society
25 centuries ago are irrelevant even in Asia today. It must be clearly
borne in mind that the Buddha instituted the rules only for the members of
the Sangha community who lived in India, in fact in the region where He
lived. Those monks never had any experience of the way of life in another
country. Their main concern was with the spiritual development with the
minimum of disruption and annoyance to the society where they lived. But
if they lived today, they may experience many other new problems, if they
strictly observe all the rules in a country where people cannot appreciate
or understand them.
The
disciplinary code for lay devotees show how a layman can live a virtuous
and noble life without renouncing the worldly life. The Buddha's
advice to lay people is contained in such discourses as the Mangala,
Parabhava, Sigalovada, Vasala and Vygghapajja and many other
discourses.
Many Vinaya rules apply
only to those who have renounced the worldly life. Of course a layman may
follow some of the rules if they help him to develop greater spirituality.
Changing Society
When society changes,
monks cannot remain as traditionalists without adapting to the changes,
although they have renounced the worldly life. People who cannot
understand this situation criticize the behavior of certain monks because
of those changes.
However, when the monks
want to amend even certain minor precepts, they would have to do it with
the sanction of a recognized Sangha Council. Individual monks are not at
liberty to change any Vinaya rules according to their whims and fancies.
Such a Council of Sangha members can also impose certain sanction against
monks who have committed serious violations of the disciplinary code and
whose behavior discredits the Sangha. The Buddha instituted the Council to
help monks to prevent evil deeds and avoid temptation in a worldly life.
The rules were guidelines rather than inviolable laws handed down by some
divine authority.
In Asian countries
particularly, monks are accorded great respect and reverence. Lay people
respect them as teachers of the Dhamma and as men who have sacrificed the
worldly life in order to lead a holy life. Monks devote themselves to the
study and practice of the Dhamma and do not earn a living. Laymen,
therefore, see to their material well-being while they in turn look to the
monks for their spiritual needs.
As such, monks are
expected to conduct themselves in such a way that will earn them the
respect and reverence of the public. If, for example, a monk is seen in a
disreputable place, he will be criticized even if he is not involved in
any immoral action. Therefore, it is the duty of the monks to avoid
certain uncongenial surroundings so as to maintain the dignity of the holy
Order.
If a monk
does not respect the feelings of his lay devotees and behaves according to
what he alone thinks is right, then the lay devotees are not bound to look
after his needs. There are many instances recorded in the Buddhist Texts
that even during the Buddha's time,
lay devotees had refused to look after arrogant, quarrelsome or
irresponsible monks. Monks can be criticized for doing certain worldly
things which only lay people are at liberty to do.
Dhamma and
Vinaya
Many people have not yet
realized that the Dhamma, the Truth expounded by the Buddha, is not
changeable under any circumstances. Certain Vinaya rules are also included
into the same category and they are not subject to change under any
circumstances. But some other Vinaya rules are subject to change so as to
prevent certain undue inconveniences. Dhamma and Vinaya are not the same.
Some monks try to observe certain traditions rigidly as if they are
important religious principles although others cannot find any religious
significance or implication in their practices. At the same time some
selfish and cunning persons may even try to maintain certain outward
manifestations of purity, in order to mislead innocent devotees to regard
them as pious and sincere monks. Many so-called Buddhist practices in
Asian countries that monks and others follow are not necessarily religious
precepts but traditional practices upheld by the people. On the other
hand, certain manners introduced for monks to observe as disciplines truly
maintain the dignity and serenity of the holy Order. Although religious
traditions and customs can create a congenial atmosphere for spiritual
development, some Vinaya rules need to be amended according to changing
social conditions. If this is not done, monks will have to face numerous
problems in the course of their survival and in their association with the
public.
Some lay people criticize
monks for handling money. It is difficult to carry out their religious
activities and to be active in modern society without dealing with money.
What a monk must do is to consider himself as unattached to the money or
property as personal belongings. That is what the Buddha meant. Of course,
there may be some who deliberately misinterpret the rules to suit their
material gain. They will have to bear the consequences of their own
inability to gain spiritual development.
However, those who choose
to confine themselves to an isolated area for meditation for peace of
mind, should be able to carry out their religious duties without hindrance
from worldly things which can become burdensome. But they must first
ensure that they have enough supporters to attend to their needs. While
there can be such monks who wish to retire completely from society there
must be enough monks in society to attend to the numerous religious needs
of the general public. Otherwise, people may think that Buddhism cannot
contribute very much in their day to day lives.
Characteristic
of a Monk
Among the salient
characteristics of a monk are purity, voluntary poverty, humility,
simplicity, selfless service, self-control, patience, compassion and
harmlessness. He is expected to observe the four kinds of Higher Morality,
namely:
Patimokkha Sila --
The Fundamental Moral Code (major offenses related to immoral, cruel,
harmful and selfish activities.)
Indriyasamvara Sila --
Morality pertaining to sense-restraint.
Ajivaparisuddhi Sila
-- Morality pertaining to purity of livelihood.
Paccayasannissita
Sila -- Morality
pertaining to the use of requisites pertaining to life.
These four kinds of
morality are collectively called Sila-Visuddhi (Purity of Virtue).
When a
person enters the Order and receives his ordination he is called a Samanera
_Novice Monk. He is bound to
observe Ten Samanera Precepts with certain disciplinary codes for leading
a monastic life until he receives his higher ordination?Upasampada
_ to become a Bhikkhu or fully fledged
monk.
A bhikkhu or monk is bound
to observe the above-mentioned four kinds of higher morality which
comprise 227 rules apart from several other minor ones. The four major
ones which deal with celibacy and abstinence from stealing, murder, and
false claims to higher spirituality must strictly be observed. If he
violates any one of these, a monk is regarded as a defeated person in the
Sangha community. He will be deprived of certain religious rights by the
Sangha community. In the case of other rules which he violates, he has to
face many other consequences and make amends according to the gravity of
the offence.
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Source: Buddhist
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Update : 01-11-2002
