Introduction
The Buddhist Monk's Discipline: Some Points Explained for Laypeople, by Bhikkhu Khantipalo
The teachings given by Lord Buddha which are preserved and practiced to the present day, are known in the ancient texts as the Dhamma-Vinaya. Although there is a great loss of meaning when translating these two terms into English, they may be rendered as Doctrine and aspects of Discipline. Numerous books are given over to explaining aspects of Dhamma but perhaps because of its monastic meaning the Vinaya seems neglected and not given due prominence. It will be the task of this booklet to examine Vinaya from a particular point of view — that of the Buddhist layman and how a knowledge of some of its rules can be useful to him.
This term "Vinaya" has not only monastic connotations. It is true that the Vinaya-collection1 contains at great length and in detail the training rules, prohibitions, allowances, and regulations governing a bhikkhu's life, but there is at least one important instance of the term being applied to the conduct of lay-people. The sub-title of the famous discourse called the "Exhortation to Sigala," is "Gihi-vinaya" or the "Householder's Discipline," a worthy name for a masterly exposition.2 In a more narrow sense, the layman's Vinaya is his Five Precepts,3 since these have the same function of "removing the unskillful" as the much greater body of training rules in the Vinaya-collection has for a bhikkhu. This is in fact what the word "Vinaya" means: driving out, abolishing, destruction or removal — that is, of all the overt ways of behavior which obstruct progress along the Practice-path of Dhamma.
Why then were the Vinaya training rules laid down? Many times in the Vinaya-collection Lord Buddha says: "On account of (some event necessitating action), O bhikkhus, I shall make known the training rule for bhikkhus," (some times adding), "founded upon these ten reasons:
1. For the welfare of the Sangha (community of monks),
2. For the comfort of the Sangha,
3. For the control of unsteady men,
4. For the comfort of well-behaved bhikkhus,
5. For the restraining of the pollutions (asava) in this present life,
6. For guarding against pollutions liable to arise in a future life,
7. For the pleasing of those not yet pleased (with Dhamma),
8. For the increase of those pleased,
8. For the establishment of true Dhamma and
10. For the benefit of the Vinaya" 4
The great Teacher and Commentator, Ven. Buddhaghosa, gives the following verse-definition of the Vinaya in the Atthasalini:
This Vinaya (Discipline) is called the Vinaya
By those knowing the meaning of Vinaya
Because it disciplines (actions of) body and speech,
(Since consisting of) various and excellent principles.
This verse stresses the usefulness of Vinaya in disciplining the body and speech (as the Five or Eight Precepts do for lay-people) and this again drives home the support given by Vinaya to Dhamma. To have one without the other is actually inconceivable from a Buddhist point of view. For instance, a Dhamma taught without Vinaya would be a teaching in which no opening or beginning was shown of a path to be practiced. A Vinaya without Dhamma on the other hand, would be an empty formalism, a discipline bearing little fruit or advantage. Both parts of the Buddhist Dispensation (sasana) go hand-in-hand whether one considers the bhikkhu's or the layman's training.
A good Buddhist layman is one who makes every effort to keep pure the Five Precepts and to practice at least the Dhamma taught in the "Exhortation to Sigala." In the same way a good bhikkhu strives to train himself without falling into offenses, in the 227 training rules of the Patimokkha which at the time of his acceptance as a bhikkhu, he has undertaken to observe. It is often said that the laymen keep five, while the bhikkhu's load is two hundred and twenty-seven precepts, but for the latter this is only part of the truth since he has, besides the fundamental rules in the Patimokkha,5 numerous others to train in, these being found scattered throughout the Vinaya Collection.
Here we may remark upon one difference between the precepts of a layman and those of a bhikkhu. The former are all of a moral nature, such as are esteemed in all religions (with the possible exception of the fifth, since in some faiths abstinence from alcohol is not taught). For this reason, they fall into the class of "natural" precepts (pakati-sila). But the bhikkhu, besides having precepts of this nature, has many more which are special to his mode of life. These precepts are called "formulated" (pannatti-sila). Although they have little or no application in the life of a layman, they are very important for the bhikkhu, including all sorts of ways of restraint and good conduct proper for him. It should not be thought this latter sort of precept is less important to him than those in the group of natural morality, for this would be to apply worldly standards of judgment to a code of discipline designed to promote an unworldly way of life.
The concern among both bhikkhus and laity, for keeping the precepts pure and for not falling into any offense, may be called scrupulousness. Many times in the Vinaya is it mentioned that "scrupulous bhikkhus" (kukkuccayanta bhikkhu) would not accept some article until Lord Buddha had made it allowable. Again, we find constant references to "bhikkhus of few wishes" (appiccha bhikkhu) who were ashamed of the unbecoming and unscrupulous behavior of other monks. Light is thrown here upon an important connection between precepts generally and the Dhamma. In being "scrupulous" or "of few wishes" a number of skillful mental factors valuable to one's training are present. Among these, the pair known as shame and fear of blame (hiri-ottappa) are actually called by Lord Buddha "the guardians of the world." Shame is seen when one reproaches oneself for an evil done or about to be done and when one has an inward fear derived from thinking of the unpleasant results to be experienced from that sort of kamma. Fear of blame is rather the restraint imposed by fear of others' censure or by the thought that honorable persons whom one respects, such as parents or teachers, might get to know of such evil. Being "of few wishes" is another word for contentment (santutthi), a very valuable quality for a bhikkhu. The other most prominent factor in this scrupulosity and modesty, is mindfulness (sati), which is indeed at the root of all Buddhist training at whatever level. When there is mindfulness, however many precepts one keeps, it is likely that they will be well and carefully guarded. Mindfulness makes one careful and skillful even in mental kamma, not to mention those involving body and speech! It makes possible that all-round restraint often described by the simile of the turtle, which creature is immune from danger after having withdrawn its legs and head inside its shell. Of the bhikkhu it is said:
Beneficial is control of eye,
Control of ear is beneficial too,
Beneficial is control of nose,
Control of tongue is beneficial too,
Bodily control is beneficial,
Control of speech is beneficial too
Beneficial is control of mind,
Everywhere restraint is beneficial.
The Bhikkhu here restrained in every way
Free utterly is he from every ill
— Dhp 360-361
All the various rules of the Vinaya might indeed be summed up in these verses. Further we have the famous exhortation of Lord Buddha to the bhikkhus: "Be perfect in virtue (sila), O bhikkhus; be perfect in the Patimokkha. Dwell restrained according to the Patimokkha. Be perfect in conduct and (place of) resort seeing danger even in the slightest faults, and train yourselves by undertaking rightly the rules of training." It is from such exhortations as this that the scrupulousness of a good bhikkhu is born. He resolves to make effort to train himself thus: "I shall be perfect in virtue. I shall be perfect in the Patimokkha. I shall dwell restrained... perfect in conduct and (place of) resort, seeing danger even in the slightest faults..."
Unscrupulousness, if we consider it in the light of these passages will obviously indicate the presence of unrestraint and lack of mindfulness to say the least, and probably the lack of shame and fear of blame (ahiri, anottappa). Quite often strong currents of craving (tanha), possibly unrecognized, may be involved, pride (mana) may have a hand, (not wishing to submit to the whole discipline), and false views (miccha-ditthi) so often allied with pride, may tangle matters further by throwing out a smoke-screen of "reasons."
However this may be, the rules of training are praised by Lord Buddha in words which must prevent anyone from regarding them as "mere external rules": "Now all these rules combine together to make up the three trainings. What three? The training in supreme morality, the training in supreme collectedness, and the training in supreme wisdom. Herein are combined one and all of these rules... Thus, O bhikkhus, one who partly fulfills these observances experiences attainment partially, while one fulfilling perfectly comes to experience the complete attainment. Not barren of results, I declare are these rules of training" (AN 3.86). Or, we have in Dhammapada verse 31):
The bhikkhu who delights in heedfulness
And looks with fear on heedlessness,
As a forest fire advances fast,
Burns up all fetters, great or small.
Reason enough if a bhikkhu has set his heart upon Nibbana, to keep the training rules strictly! Now the path of one who has gone forth from home to homelessness and who sincerely tries to train in those rules which he has undertaken, is reckoned to lead directly to Nibbana. It is therefore a great evil to obstruct one who has set himself upon this course, while it is great puñña6 to aid such a one.
In the Buddhist dispensation there is mutual help given by bhikkhus to lay-people in the form of Dhamma suitable for their practice and by lay people to bhikkhus when they offer the four supports: robes, food, shelter, and medical necessities. In this way householders support the community of bhikkhus from among whom those with knowledge and experience support the laity with Dhamma. Just as no bhikkhu worthy of the robe would cause trouble among lay people but only wish to help them, so devoted and knowledgeable householders think only to help bhikkhus and samaneras (novices). In order to do this they must, of course, have at least some idea of what is and what is not allowable for bhikkhus as laid down by Lord Buddha in the Vinaya.
It happens that bhikkhus are now traveling more widely and able to visit and live in countries where formerly it was not possible for them to go. Also many people from non-Buddhist lands now travel to and stay in those countries there where is a living tradition of Dhamma, some of them becoming interested and wishing to know what should and what should not be done in respect of bhikkhus. There is consequently a need for knowledge among lay-supporters and others of some points of Vinaya. In this small book, the only points dealt with will be those where lay-people are somehow involved, while Vinaya matters of concern to bhikkhus alone may be investigated in more comprehensive works.7
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Source: http://www.accesstoinsight.org
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