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Venerable Ajahn Sucitto -
Living Vinaya
During the Vassa or Rains Retreat, it is customary
for the monks and nuns to have instruction in the Vinaya - the training
that the Buddha laid down for his ordained disciples. Training in bodily
action and speech is an important aspect of the Buddha-Way, so much so
that in Theravada the teaching of the Buddha is typically referred to as
'Dhamma-Vinaya' (rather than simply 'Dhamma'). Understanding the themes
and attitudes of the Vinaya is therefore certainly relevant to all
followers of the Buddha-Way. Below is an edited extract from one of the
talks given by Ajahn Sucitto to the bhikkhus at Amaravati during Vassa
1988.
We are using this vassa for recollecting the focal point for our
community, which is to live in accordance with the Dhamma-Vinaya. The
Vinaya needs to be constantly refreshed, because its vitality depends
upon it being exercised by a living Sangha of people who practice it. We
have these meetings in order to consider wisely how to use the frames of
reference, the rules, the regulations and the observances in accordance
with the spirit and the aims of the Buddha's teachings. Using this
training, the Sangha has been able to keep going for two and a half
millennia after the Parinibbana. The Vinaya and the Sangha support each
other if the teaching is practiced in the right spirit.
Much of the way that we live is not purely defined by the Patimokkha-discipline,
the training precepts which we recite. There are a lot of small points
in the day-to-day occurrences where clarity is needed. Besides, the
Patimokkha-precepts often relate to particular situations that do not
happen in this time, so a lot of the training in Dhamma-Vinaya is to
understand how one can reflect on these training-rules. We can also
refer to the accounts in the books of the Vinaya and the commentaries to
see what are the standards which form the basis of the training rules.
The Buddha said in the Mahaparinibbana-Sutta that the Dhamma-Vinaya
would be the guide after his decease, and the interpretation of Dhamma-Vinaya
should be by reference to four authorities: the authority of the
Buddha's word, the authority of the Sangha, the authority of a Thera-council
for the community, or the authority of a single Thera. One should refer
to these in times of uncertainty. Also one can use 'Great Standards' (mahapadesa),
which say that if something that did not exist at the time of the Buddha
resembles something which did, we can regard it in the same way.
So there are those things which agree with what the Buddha allowed,
although they were not around at the time of the Buddha. Many of our
foods or medicines agree with things that were used at the time of the
Buddha; so we can use them. The cloth that we use in our robes is not
that which was specified by the Lord Buddha, but agrees with the
standards established; so we can use those. Then there are things which
were not available but which agree with things which were forbidden. For
example, in the Lord Buddha's time people had alcohol, which he forbade;
so, quite clearly, narcotics should not be used. These are fairly
obvious and easy examples, but many are not quite so easy. So we have to
discuss and make decisions as to what things are allowable and what
things are not.
In considering matters of our discipline in this day and age it's good
to recollect the Lord Buddha's reasons for establishing the Patimokkha
at all. He gave ten reasons:
for the excellence of the Sangha;
for the well-being of the Sangha;
for the control of the ill-controlled bhikkhus;
for the comfort of well-behaved bhikkhus;
for the restraint of the asavas (the biases, the fundamental hindrances
in this present life);
for protection against the asavas in the future;
to give confidence to those of little faith;
to allow the firm establishment of those who have faith;
to establish the true Dhamma;
to support the Vinaya.
Notice that they allow a Sangha to be equipped to live long; and they
aim to support the faith of newcomers and give faith to those who have
not yet had faith in the Buddha-Dhamma. So when lay people come into
contact with a well-trained Sangha, they see people who are trying to
live a life of composure, clarity, and benevolence; who are trying to
live as manifestations of Dhamma. This gives them confidence.
Then we also use these training rules so that the true Dhamma and the
Vinaya itself, the way out of delusion, is constantly kept strong. For
example, using the Patimokkha-training rules and the obligations at this
time gives us a clear role in our society. It would be quite easy, I
think, for us - just acting with good intentions - to handle money, to
take up jobs or work, to involve ourselves in social causes, without
feeling that what we were doing was grossly wrong. But it's not what we
are about. Something, say, as simple as not being able to handle or
store one's own food (which doesn't seem to be a moral issue), has a
far-reaching effect. If that training was abandoned we'd no longer be
dependent on alms, we'd no longer have to go out, we'd no longer need to
relate to lay-people. This is one of the great differences between
Buddhist and Christian monasticism, where one may become more and more
isolated from lay-people (as a hermit), or not much different from one
(as a teacher). The relationship is not so well-defined.
Something else to consider is a question raised by the elder Ananda
about the survival of the Order after the Parinibbana. The elder Ananda
commented that after the decease of the Niganatha Nataputta - the leader
of the Jains - all the Jains began quarrelling and wrangling and arguing
amongst each other, with the result that the laity were disgusted and
disaffected. Naturally he was concerned whether this would happen after
the decease of the Buddha:
'It occurs to me revered Sir, that we should take care that lest after
the Lord's passing dispute arises in the Order, dispute for the woe of
the manyfolk, for the grief of the manyfolk, for the misfortune of the
populace, for the woe and the sorrow of devas and mankind.'
The Buddha pointed out that at that time, of course, everybody would
agree on the practice of Dhamma: the four applications of mindfulness,
the four right efforts, and so on. But he went on to say:
'That dispute which concerns either the mode of living or the
obligations is a trifle, Ananda. But , Ananda, if there should arise in
the order a dispute either concerning the Way or concerning the course,
this dispute would be for the woe of the manyfolk, the grief of the
manyfolk, the misfortune of the populace, the sorrow of the devas and
mankind.'
So the Buddha felt that the most important principle was to keep the Way
out of suffering and the practice (of eliminating the asavas) firmly in
mind. And then he went on to talk about the different ways in which the
Sangha can have internal dispute and how this can be settled by what are
called the adhikarana-dhamma, the 'means of settling disputes and
quarrels.'
So the Lord Buddha himself seemed to take into accont the fact that,
human nature being what it is and rules what they are - there is no rule
that can cover every possible circumstance - that there were bound to be
certain slight differences of opinion about interpretations, and over
what the Buddha actually had said. He took that into accont; so such
differences of opinion are not a problem, provided that the Sangha would
always get together and come to harmonious agreement. He laid down six
different causes for disputes:
'A monk is angry and bears ill-will, ....a monk is harsh and unmerciful,
... envious and grudging, ....crafty and deceitful,....of evil desires
and wrong view, ....infected with worldliness, is obstinate and
stubborn, he lives without deference and respect towards the teacher; he
lives without deference and respect towards Dhamma; he lives without
deference and respect towards the Order and he does not complete the
training.'
These are the six sources of dispute, and they are all based on
corruptions in the heart, rather than flaws in the Dhamma-Vinaya.
Then there are various legal questions arising due to a dispute or
because a monk has been accused of wrong-doing; or because there is
uncertainty over what constitutes an offence; or over what constitutes a
monk's proper duties. There are seven rules for working with these, all
of which require the presence of the community, the Sangha - which
doesn't mean every single monk in the world, but all the Sangha dwelling
within what is called the sima or 'boundary, the area of one monastery.
All of the bhikkhus dwelling within the area where a dispute arose
should gather together.
Firstly, the verdict must be given 'in the presence of', so if there's a
dispute about a bhikkhu he himself must be there. Then, a 'verdict of
innocence' may be given, which means that someone is recognised of being
of such a moral standard that it would be impossible for him to have
committed that offence: if someone is an arahant, then just by
recognising that, the whole issue can be quashed. Or, a 'verdict of past
insanity' may be given, which means that if somebody was mad at the time
they would not be held responsible for their actions. Or a verdict may
be carried out on his 'acknowledgement of what occurred'; the very
presence of the Sangha will often make a person own up to where he was
going wrong or to say, 'well, actually I think I was wrong, I am sorry
about that' or, 'Yes, that was an offence'. The Sangha reflects the
aspiration and the direction of the Lord Buddha's teaching; so in the
presence of the Sangha, people will generally do what is most
honourable.
There are some issues which can be decided by majority; for example;
whether we should build some buildings. And the 'decision for specific
depravity', means the Sangha can formally censure a monk who has done
particularly foolish or blameworthy things. 'Covering up with grass' is
a way of making amends: say, if one monk has fallen out with another
monk, and they start arguing. Then the friends of monk A side with him,
and the friends of monk B side with him, and then they all start
quarrelling. 'Covering up with grass' means that one of the members of
the group A would get up, and say to all the bhikkhus of group B,
'Venerable sirs, for whatever offences our party has caused, we want to
confess that, we want to acknowledge that.' Then somebody of group B
does the same and the whole matter is dropped, rather than getting into
mutual recriminations.
Lord Buddha felt that these guidelines would be adequate for sustaining
the true practice of the Dhamma-Vinaya even when, from time to time,
there might be a dispute over the exact interpretation of the letter of
the law. Such legal procedures can only be carried out when people are
acting with right intentions, clarity and peacefulness. So the critical
factor is the Sangha's aspiration to live in purity, and to interpret
the meaning of the rule with wisdom.
Now compassion is a major aspect of that wisdom. The Buddha continues:
'And furthermore, six things are to be remembered: A monk should offer
his fellow Brahma-farers a friendly act of body, both in public and in
private; he should offer a friendly act of speech, a friendly act of
thought.
'And whatever are those lawful acquisitions, lawfully acquired (this
means whatever he has received on almsround) if they be even but what is
put into his begging-bowl - a monk should be one to enjoy sharing such
acquisitions, to enjoy them in common with his virtuous fellow
Brahma-farers.
'And whatever are those moral habits that are faultless without flaws,
spotless without blemish, freeing, praised by wise men, untarnished,
conducive to concentration, a monk should dwell united in moral habits
such as these with his fellow Brahma-farers, both in public and in
private.
'Whatever view is ariyan, leading onwards, leading him who acts
according to it to the complete destruction of anguish - a monk should
dwell in such a view as this with his fellow Brahma-farers.
'These are the six things to be remembered, making for affection, making
for harmony, which conduce to concord, to lack of contention, to harmony
and unity. If you, Ananda, should undertake these six things to be
remembered, should practice them, would you, Ananda, see any way speech,
subtle or gross, that you could not endure?'
'No, revered sir.'
'Wherefore, Ananda, undertaking these six things to be remembered,
practice them; for a long time it will be for your welfare and
happiness.'
This is from the Samagama-Sutta in the Majjhima-Nikaya. The Buddha
referred to 'Dhamma-Vinaya' and he also said, according to the
Mahaparinibbana-Sutta, 'that the standards should be placed against what
was written in the Suttas and the Vinaya'. If everything agreed, then
you could be confident that this was what the teaching was.
It seems that after the Buddha's Parinibbana there was a tendency to
divide the Dhamma and the Vinaya into separate pitakas - but this was
formulated after the Buddha's decease. One can, of course, take Dhamma
without Vinaya - 'Just follow the way of the spirit, follow the heart,
conventions are just trouble, picking and fiddling around ....We just
need to meditate' - that attitude. Or one can take the Vinaya without
Dhamma, which produces a legalistic attitude about the training-rules,
whereby one can end up using the training without reflecting on it.
Sometimes, when one looks at some of the commentaries on the Vinaya, one
does feel that they have extended the principle of logic beyond the
bounds of what is reasonable.
But Sangha practice is to put Dhamma and Vinaya together. One of the
fundamental principles that determines what are called offences or
transgressions is the quality of intention. With the most serious
offences (parajika), intention is very important: they all entail
intention, effort and completion of that act. This word, 'intention', is
something to consider and get in touch with. Of course, a mind that's
completely full of thought doesn't know intention; intention is a much
deeper mainspring of mental volition than just a surface burbling of the
chattering mind - and certainly we can have all kinds of foolish
thoughts. But to get in touch with intention, to understand Vinaya from
that standpoint, you have to practice meditation and understand Dhamma.
So Dhamma and Vinaya support and deepen each other. It is this that
makes the Buddha's teaching so alive and dependent on the effort of
those who practice it.
Forest Sangha Newsletter: October 1990, Number 14
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