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“Vinayo nama sasanassa ayu vinayan tite sasanam titam hoti” Lord Buddha has preached that the

life of the is Discipline and it causes the existence of the ‘sasana’. In this sense the discipline is essential for the existence of the sasana. This is shown as ‘patimokkha’. Buddha has preached owāda patimokkha throughout first twenty years after his enlightenments. But when the number of bikkhus was increase Buddha had to change that lules of displines. The reason for that was the entering of unsuitable in to the order of the sanga. The people who entered the order at the bigining did so only to attain ‘Nibbana’. But due to the people who entered the order in only to get comforts, the Buddha had to change that objective. Buddha was not a person who tough to limit the freedom of some one. All were considered as equals. Buddha hadn’t discrimination of ethnic and other social status. As the gangā, Yamunā, nēranjana and rōhinī four rivers falling to the sea and all of them have the same amount of salty test the order became same. The order became the oasis for the people to enter the order without any discrimination. There was full freedom in that order. Even a small error a monk was very discipline even at a small error when he was followed the patimokkha. At the same time each monks should have mutual understanding and had to look at each other with a pleasant attitude. In the ‘culasutta’ of the madya wagga of the maddyama nikaya it is said that though the people are not same by appearance they are same in mind. The Buddha did not set out a code of rules all at once. Instead, he formulated rules one by one, in response to particular incidents. The Canon reports these incidents in each case, and often a knowledge of these "origin stories" can help in understanding the reasons behind the rules. For instance, the origin story to the rule forbidding lustful conduct between monks and women shows that the Buddha did not view women as somehow inferior or unclean. Rather, the rule comes from an incident where a monk was fondling the wife of a Brahman who had come to visit his hut, and the Buddha wanted women to feel safe in the knowledge that when visiting monasteries they would not be in danger of being molested.

Some of the stories are classics of Buddhist literature, and show a dry, understated sense of humor together with a perceptive insight into human foibles. The element of humor

that eventually contained 227 rules. for without it there can be no intelligent set of rules to govern human behavior. . called Khandhakas. they gathered into chapters loosely organized according to topic. The objective of inaction discipline rules. 4. object. preceded by its origin story. The Patimokkha as we now have it is embedded in a text called the Sutta Vibhanga. The get rid of the evils that will be arising in our next birth. For the convenience of discipline bikkhus 5. to show how the factors of effort. For the undesciple people to realization. and followed by what permutations. The rule is then analyzed into its component elements. The lord Buddha has preach chief disciple sāriputta “o’ bikkhu as long as the factors that cause the evils it is need not to enact the rules. To protect on the evils that arising in this birth. As time passed. Good discipline of sanga 2. To support the discipline of the bhikku. headed by Ven. gathered the major rules into a set code -. if any. The minor rules. Upali. intention and result do or do not mitigate the penalty assigned by the rule. perception. some of the Buddha's followers. So Buddha as sown ten important issues in pāccitya pāli (p-2) those are 1. This presents each rule. 10. For the people who believed to more belief. and the number of rules grew. 8. Buddha has preach many factors relevant to discipline rules. For the long lasting of dhamma. 9. Conveniences of monks 3. 7. it went through before reaching its final form. The discussion then concludes with a list of extenuating circumstances for which there is no offense in breaking the rule.here is very important. 6. which came to number several hundred. The subjugation of the uncivilized people.the Patimokkha -.

vinaya pitakaya and abhidhamma pitakaya”. nisajjaņ bhikkhu patijānamāno tinnaņ dhammānaņ aññatarēna kāretabbo pārājikēna vā saņghādisēsena vā pācittiyena vā. Far more than merely a list of rules. Vinaya Pitaka The collection of texts concerning the rules of conduct governing the daily affairs within the Sangha — the community of bhikkhus (ordained monks) and bhikkhunis (ordained nuns). providing a detailed account of the Buddha's solution to the question of how to maintain communal harmony within a large and diverse spiritual community. Yena vā sā saddheyyavacasā upāsikā vadeyya. pleasant peaceful monks. and wisdom. tamēnaņ saddheyyavacasā upāsikā disvā dvinnaņ dhammānaņ aññatarēna vadeyya saņghādisesena vā pācittiyena vā. "Yo pana bhikkhu mātugāmena saddhiņ eko ekāya raho paticchanne āsane alakammaniye nisajjaņ kappeyya. This group of monk who try to get rid of evils thought had become the leaders for the upasaka upasikā. alañca kho hoti mātugāmaņ dutthullāhi vācāhi obhāsituņ. 02. mindfulness. "Naheva kho pana paticchantaņ āsanaņ hoti nālaņkammaniyaņ. Yo pana bhikkhu tathrūpe āsane mātugāmēna saddhiņ eko ekāya raho nisajjaņ kappeyya. tena so bhikkhu kāretabbo. Through this it was develop collective. tamenaņ saddheyyavacasā upāsikā disvā tinnaņ dhammānaņ aññatarena vadeyya. Two Aniyata (indefinite rules) 01. pārājikena vā saņghādisesēna vā pācittiyēna vā. After the third council of dhamma it has been divided in to three groups such as namely “sutta pitakaya. the Vinaya Pitaka also includes the stories behind the origin of each rule. Ayaņ dhammo aniyato"ti. The monk became as the key factor that develop the attitudes of lay society. The bhikku has become an exemplary monk with the qualities of good conduct. nisajjaņ bhikkhu patijānamānō dvinnaņ dhammānaņ aññatarēna .In that point of view we can suppose that these rules were enacted nearly for the disciplinary conduct of the monks. To maintain this type of discipline among the bikkhu caused the stability of dhamma and the sangha.

But a conclusion can be made only after a correct study of the case. Though the parajka make by the woman is not accepted by the bhikkhu it is considered as the sangadisesa. Impermanent means instability. accuses him of any one of the two offences (1) a Samghadisesa offence (2) a Pacittiya offence. and if a trustworthy lay woman seeing him. The rules that were shown like that come under either sangadhisesa or paciti. uncertain. and convenient for an immoral purpose and if a trustworthy lay woman seeing him. Aniyata means indefinite. he should be found guilty of one of these three offences as accused by the trustworthy lay woman. (ii) If a bhikkhu sits down privately alone with a woman in a place which is not hidden from view and not convenient for an immoral purpose but convenient for talking lewd words to her. and the bhikkhu himself admits that he was so sitting. Till the facts are cleared out the bhikkhu is not considered as guilty or not. All the other offences also are decided in this way. . and the bhikkhu himself admits that he was so sitting. accuses him of any one of the three offences (1) a Parajika offence (2) a Samghadisesa offence (3) a Pacittiya offence. If the bhikkhu accepted the accusation presented by the laywoman the bhikkhu is proved to be guilty. In stability is concluded only after the sworning of the accused monk. The rules that can’t be called as the permanent ones belong to this group. Ayampi dhammo aniyato"ti. It is to be determined according to provisions in the following rules: (i) If a bhikkhu sits down privately alone with a woman in a place which is secluded and hidden from view. There are two Aniyata offences the nature of which is uncertain and indefinite as to whether it is a Parajika offence. After the sangadisesa vinaya lules we will discuss about Aniyata vinaya rules. he should be found guilty of one of these two offences as accused by the trustworthy lay woman. a Samghadisesa offence or a Pacittiya offence.kāretabbo saņghādisesēna vā pācittiyena vā. Till decide in this way he is not considered as guilty. yena vā sā saddheyyavacasā upāsikā vadeyya tena so bhikkhu kāretabbo.

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