REPRODUCTION
Discipline - Vinaya
Vinaya — the disciplinary code of Buddhist monks and
nuns
By D. Amarasiri Weeraratne
The Vinaya constitutes the disciplinary code of conduct for
Buddhist monks and nuns. The Buddhist Sangha consists of both monks and nuns, and not
monks only as ignorantly believed by many Sinhalese Buddhists.
Buddhist monks have to
observe 227 Vinaya rules, and the nuns have to observe 311 rules.
When both monks and nuns
are novices (Samanera) i.e. before higher ordination they have to observe only ten
Precepts known as Dasa Sila.
The Buddha expected the Sangha to continue to observe the Vinaya rules in the original
spirit with changes in the minor rules if deemed necessary by the majority of the Sangha.
The Buddha said, "O monks! So long as you will not enact new rules and will not
abolish existing ones the Sangha may be expected to prosper and not decline".
The history of Buddhist countries shows that when the monks neglected the precepts and
became lax and corrupt Buddhism declined. It revived again when Sasana reforms were
effected and monks observed the Vinaya properly.
Lay person play an important part in
helping monks to observe the Vinaya.
Monks depend on lay persons for their material needs.
So it is important that laymen should know the fundamentals of the Vinaya. Then they can
support the monks to lead the holy life.
If lay people are totally ignorant of the Vinaya
they could spoil the monks, condone wrong behaviour, and will not be able to differentiate
between a good monk and corrupt apostate.
The Buddha advocated that the Vinaya should be available for all to see. He said,
"Monks, there are three things which shine when not hidden, viz. the sun, moon and
the Dhamma-Vinaya". Therefore, it is important that lay persons should have a basic
knowledge of the Vinaya.
The Dasa Sil Mata nuns observe only the Ten Precepts of the
novices and they are not required to observe the 311 rules for fully ordained nuns.
Eight Categories
The Vinaya-rules of the Sangha are classified into eight classes.
They are;
1. Parajika,
2. Sanghadisesa,
3. Aniyata,
4. Nissaggiya-pacittiya,
5. Pacittiya,
6. Patidesaniya,
7.
Sekhiya,
8, Adikarana Samptha.
The first two incur heavy offenses, while the rests incur light offenses. They are
redeemable by confession to another monk.
Only the more important rules concerning
lay-people will be discussed in this article.
Capital offenses Parajika
There are four parajikas or rules of defeat. Any monk or nun who breaks any one of the
rules is automatically "defeated". He/she falls from monkhood/nunhood even if he
or she wears the yellow robe.
Also he/she is not allowed to enter the Sangha in this
life-time.
The first parajika forbids sexual intercourse.
Therefore in Buddhism, a monk
could never have a wife.
The second rule forbids stealing any object of value over Rs.
1500.
The third rule forbids killing a human being.
The fourth forbids making false claims
to supernatural psychotic attainments i.e.Jjhana or even Arahantship.
Willful intention is
necessary for these acts to constitute an offense.
Pardonable after Penance Sanghadiesa
There are;
13 Sanghadisesa offenses.
They entail a formal meeting of the Sangha. Any
monk/nun violating these rules has to undergo a period of penance. After this, if the
offender shows repentance he/she may be reinstated by an order not less than 20
monks/nuns.
The second sanghidisesa forbids physical contact with a woman/man with lustful
intention (like some politicians most current monks are homosexuals)
Besides this handling money, gold, silver, gems, and such valuable, animal
traps, weapons, musical instruments and fruits on trees constitute Sanghadisesa offenses.
A Buddhist monk cannot solemnize marriages like Hindu or Christian priests.
The 13th Sanghadisasa forbids over-association with lay families or behaving like a
layman.
He cannot give gifts to layman hoping for return. Bad behaviour entails playing or
associating with girls, playing-games, singing, dancing, etc.
Doubtful cases Aniyata
These are two indefinite offenses when a monk is accused of being with a woman in a
secluded or screened place. If the monk devise misconduct and no one has seen misconduct,
he gets the benefit of the doubt, unless there is over-riding evidence.
Expiatiables Nissaggiya-Pacittiya
These constitute 30 rules which entail expiation with forfeiture of the disallowed
articles.
The monk has to confess his guilt.
Rules 6, 7 and 8 concern ‘Pavarana’ or invitation. Generally, a monk may not
ask for something form a lay-person unless it is a reaction or a lay-person who has
consented to be a supporter.
An example of a dedicated lay-supporter is a man who says
‘Rev. Sir as long as you stay here when you are in need of any permissible requisite
ask me and I shall be glad to comply’.
Rules 12 and 13 concern using an item considered luxurious.
The Buddha inculcated
frugality and contentment with little.
He forbade items considered luxurious to a monk.
Expensive carpets and rugs, richly embroidered coverlet and in the present age we may
include air-conditioning units, T.V. sets etc.
Here we have to take into consideration
that items considered luxuries of one age become necessities in another.
Rule 18 concerns money.
A monk may not receive directly any money for himself, for
others, nor even for the monastery, etc.
He may direct a donor to put a donation into a
donation box or bank account only if the donation is for the monastery fund, orphanage
fund or any such impersonal fund. A monk may direct the use of such funds, but lay-persons
have to handle financial matters. There is an allowance called Mendaka allowance for a
lay-person to deposit money with a monk’s lay-attendant, or patron for the
monk’s personal use. The lay-attendant has to do the monetary transactions — A
Sangha Trust is a modern practical way of a accepting and administrating money and
property for the benefit of the Sangha. Reliable trustees could administrate the trust,
and the Sangha may advice them in their work.
Rule 19 forbids buying and selling to a monk. Since a monk cannot handle money he can
neither buy nor sell.
A monk is not allowed to possess money, gold, silver, gems and
similar valuables. He cannot possess land, animals, slaves, animal-traps, weapons or
musical instruments.
Rule 23 concerns medicines or seven day allowances which a monk may keep.
92 Expiatables - Pacittiya
There are 92 rules which entail expiation.
The fifth rule for bids a monk to sleep with
a young novice for more than three consecutive nights.
Rule 6 forbids him to sleep in the
same place with a woman. Therefore a monk if invited to stay with lay people should be
given a separate room.
According to rule number 7, a monk cannot speak more than six sentences to a woman
without a man present. The man or boy should be able to understand what is spoken. This
rules limits a monk to speaking only the minimum necessary words to a woman-alone. The
eight rules debate a monk from speaking of his super normal attainments even if true to
lay-persons. The ninth rule forbids a monk to disclose another monk's offenses to
laymen.
According to the tenth rule a monk cannot dig the earth if it contains worms, insects,
vegetation etc.
He can give an indirect request to a layman, "we need a pit"
etc.
A monk is not allowed to damage plant life, cut-grass, pluck-flowers etc.
He has to
remove the seeds before eating fruits.
Rule 35 concerns a monk taking only one main meal a day. He can take nourishing drinks
in the forenoon. He has to take his midday meal before 12 noon. Rules 44 and 45 forbid him
to be along with a woman in a screened place — a repetition of the aniyata rule.
Rules 48-50 forbid a monk to go and see a military establishment, a battle or an army
parade.
He may go for a valid reason to speak the Dhamma or visit a sick person for a
religious purpose. In terms of rule 65 a candidate for higher ordination should be 20
years of age.
Nowadays there seem to be no age limit for ordination of novice-monks.
Originally it
was 15, but now they say a boy who can scare away a crow can be admitted.
Rule 67 forbids
a monk going on a journey with a woman having made an arrangement before hand.
Rules 74
and 75 disallows a monk to resort to violence.
Rules 87 and 88 restrict the use of
expensive furniture.
Confessional
Patidesaniya
These four entail confession, and are minor matters.
Training and Deportment
Sekhiya
There are 75 Sekhiya rules. They are rules of training concerning deportment. 57-72
concern teaching dhamma to lay-people.
A monk is not allowed to practice palmistry and fortune telling, astrology, making
charms, exorcism.
Nor can he practice medicine for money.
A detailed list of forbidden
arts, crafts and professions is given in the Samanaphala Sutra and Ambatta Sutra.
Nagaravindeyya Sutra
In the Nagaravindeyya Sutra the Buddha told lay-people who visited him which monks and
Brahmins were worthy of respect and honour. "Those monks and Brahmins who are not rid
of greed, hate and delusion regarding pleasures of the senses, whose minds are disturbed
by passions, whose behaviour is righteous at times and righteous in others — such
monks and Brahmins need not be respected, honoured or venerated."
When asked how they
could judge the worthy the Buddha said "It is in so far as these venerable men
frequent sylvan hermitages, and keeps away from the madding crowds. In the sylvan
hermitages there would be no forms, sounds, and other temptation to distract their minds.
On account of this we can say "surely these venerable ones are either free from
greed, hate and delusion or are treading the path that leads to the elimination of greed,
hate and delusion."
The way that leads to the removal of greed, hate and delusion, is the noble Eightfold
Path consisting of Sila (Virtue), Samadhi (Meditation) and Pragnya (Wisdom).
Thus it can
be understood that if a monk does not uphold the Vinaya-precepts sincerely, he is far from
the path that leads to the elimination of greed, hate and delusion. Then he need not be
honoured, respected and venerated as a true son of the Buddha (Buddha-putra).
Thus, it is
important that lay-Buddhists should have at least an elementary knowledge of the Vinaya to
distinguish between genuine monks, and worldly bhikkhus pursuing the path of greed, hate
and delusion.
Revision of Vinaya
The late Ven. Walpola Rahula, when he was alive advocated the revision of the Vinaya
rules at an international conference of the Sangha, where Hinayana and Mahayana monks and
nuns were present. He pointed out that many rules are out of date and require revision.
The rules were enacted 2500 years ago when monks were itinerant ascetics in India.
Since
then the Sangha has passed to the sectarian stage, and arrived at the monastic stage.
Social, economic and political conditions have undergone vast changes. The Vinaya rules
are superannuated and require revision.
In the Maha Parinirvana Sutra towards the end of his life, the Buddha permitted the
Sangha to revise the Vinaya rules where necessary by common consent in keeping with
changed conditions of the future. However, they have to conform to the spirit and
objectives of the original Vinaya. He has given four guidelines within which framework
this could be done. They are called Vinaya Satara Apadana.
But the Sangha has been so conservative and backward that they would not consider
revising the Vinaya at the 6th Council held at Rangoon in the Buddha Jayanti year the
Sangha Elders greeted with laughter the idea of amending the Vinaya. Therefore the appeal
of Ven. W. Rahula fell on deaf ears. Today we have the ludicrous spectacle of the
hierarchy refusing to revise the Vinaya while at the same time they turn a blind eye to
all the Vinaya violations that are a common everyday occurrence in Sri Lanka. And there
are enough apologists to rationalize and defend the present apostasies.
"The observance of the Vinaya constitutes the longevity of the Sasana. When the
Vinaya is observed the Sasana stands."
These are the words of the First Council
Elders.
From this, we can infer in which direction Buddhism in Sri Lanka is heading.
