The Value of Vinaya

The Buddhist Monk's Discipline: Some Points Explained for Laypeople, by Bhikkhu Khantipalo

We have already seen that Lord Buddha, in laying down the training rules for bhikkhus, was much concerned with the well-being of the laity. He had in mind, for instance, "being in sympathy with householders," "the pleasing of those not pleased (and) the increase of those pleased" (with Dhamma) alongside more monastic considerations. In another passage of very frequent occurrence in the Vinaya collection, Lord Buddha whenever he rebuked some erring bhikkhu would say: "It is not, foolish man, for the pleasing of those not pleased (i.e., outsiders, those of other faiths), not for the increase of those who are pleased (by their practice of Dhamma-Vinaya, i.e., Buddhists), but, foolish man, it causes displeasure among those who are not pleased as well as in those who are pleased, and it causes wavering in some" (i.e., those who are interested in Dhamma but have not yet gone for the Refuge to the Triple Gem). The very obvious effects which bad conduct by one in robes has upon lay-people, is here very strongly emphasized.

The converse is also true, since a bhikkhu who has been well-trained under good teachers and learned thoroughly the theory and practice of Dhamma and Vinaya is indeed a great recommendation to the excellence found in the Conqueror's dispensation. A picture of such a bhikkhu is awakened in the mind's eye by Dhammapada verse 378:

Calm in body, calm in speech,
Tranquil and composed of heart,
Whoso has spewed out worldly wants
"Serene" is such a bhikkhu called.
— Dhp 378

The Dhamma which all Buddhists revere as most precious and which is practiced by all who are truly followers of Lord Buddha, has been preserved for the people of the present by the Sangha. This community of bhikkhus, those (so to speak) who have specialized in Dhamma, has been preserved by close adherence to the training rules laid down in the Vinaya. That this sequence is true may be seen from several instances in history when bhikkhus no longer paid heed to the Vinaya and so lost the respect and support of the laity. Not having this support, they drifted towards being householders themselves and having become priests with families, they could give less time to learning and practice of Dhamma. Books got lost and were not replaced and the tradition became steadily more degenerate until no teaching at all remained — only "protection-ceremonies" and the like, often performed in a language not understood even by the priest, let alone by the people. The present time, alas, could also show some "Buddhist" traditions of which these words are true.

This preservation of the Dhamma by Vinaya and hence by the Sangha to whom the Vinaya applies, finds expression in a simile in the Vinaya-introduction where it is said: "Flowers loose upon a flat piece of wood, not tied together by thread, are scattered about, destroyed by the wind. What is the cause of that? Since they were not held together by thread..." This is said to apply to the teachings of some former Buddhas who gave little of the Dhamma to their disciples and who did not lay down the Vinaya or make known the Patimokkha. It is a cause for rejoicing that Gotama the Buddha has explained the Dhamma in detail, made known the Vinaya and pointed out the fundamental training rules of the Patimokkha. "It is as if, Sariputta, various flowers placed on a piece of wood, tied together by thread (as a garland), are not scattered, whirled about, or destroyed by the wind. What is the reason for that? They are well tied together by thread." This means simply that the winds of impermanence cannot so easily destroy the various aspects of Dhamma when these are secured by the thread of the Vinaya.

This brings us to appreciate the reverence which the Vinaya-collection is accorded by all true bhikkhus as well as by knowledgeable laymen. This collection is given first place among the three collections (pitaka) of Buddha word, a fact which indicates that it is the support and mainstay of the other teachings. As it is said: "the Vinaya is the very life of the Teaching (Sasana); so long as the Vinaya endures, the Teaching endures, therefore let us rehearse the Vinaya first" (at the First Council-Sangayana).

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Source: http://www.accesstoinsight.org