In the Theravāda tradition, Vinaya and Abhidhamma are considered more important than Sutta. But historically Sutta comes first. As we know, the Buddha gave Sutta first. Theravāda Tradition bestows more authority on Vinaya than on Sutta and Abhidhamma. According to Theravāda tradition, Vinaya rules are promulgated after twenty years the Buddha’s enlightenment.
After the establishment of the Order for twenty years, there was neither injunction nor rule concerning the Pārājika and Saṃghādisesa offenses. The numbers of Saṃgha of the early days were all Ariyas; the least advanced of them was a Stream-winner (one who had attained the first Magga and Phala). Therefore, there was no need to prescribing the rules relating to the grave offenses (garukāpatti).
In the Verañja kaṇḍha of Pārājika Pāli, Ven Sāriputta inquired the Buddha whether there were former Buddhas who did not promulgate Vinaya rules. Then the Buddha said that three former Buddhas called Vipassī, Sikhī and Vessabhū, did not enact the Vinaya rules. Only the other three previous Buddha called Kakusandha, Koṇagamana and Kassapa enacted Vinaya rules. Since the former Buddhas called Vipassī, Sikhī and Vessabhū did not enact the Vinaya rules, their Sāsanā disappeared very soon. Since the other three previous Buddha called Kakusandha, Koṇagamana and Kassapa enacted Vinaya rules, their Sāsanā lasted for long.
In this regard, Ven Sāriputta, requested the Buddha to enact Vinaya rules. However, the Buddha rejected his request. The Buddha said that I know the time for enacting vinaya rules. This is show that there were no Vinaya rules in Gotama Buddha Sāsanā for some time. The Buddha does not need any request from anybody.
But, as years went by, Saṃgha grew in strength. Some twenty years after founding of the Order, it becomes necessary to enact Vinaya rules relating to the grave offences. According to Verañja kaṇḍha, the Buddha decided to enact Vinaya rules when Sāsanā become corrupt due to four reasons: (1) Rattaññū mahatta= when the monks live longer, they become senior in Sāsanā, they become corrupt and they arrogantly thank that the Sāsanā is theirs; (2) Lābhagga mahatta= when monks get more and more material benefits, they become corrupt; (3) Vepulla mahatta= when the Sanghas increase the numbers more and more in strength, they become corrupt and (4) Bahusacca mahatta= sometimes education makes the monks corrupted, the educated and learned monks look down the other monks.
The Buddha says that he takes these four factors into consideration before he prescribes the Vinaya rules.
When we study Pāli Tipiṭka it was quite obvious that Vinaya become as monopoly of the Buddha. For example, there were many discourses taught by Sāvakas. The position of Abhidhamma is also the same. The Kathāvutthupakaraṇa of Abhidhamma Pitaka was taught by the Ven Moggaliputta Tissa.
But there is no a single Vinaya rule which is attributed to any disciples. Teravāda tradition stated that Parivāra Pāli was written by Ven U Pāli. In fact, this text is the collection of Pārājika, Pācittiya, Mahāvagga and Cūḷavagga Pāli. Therefore, these four books are accepted by all Buddhist schools. Parivāra Pāli is rejected some Buddhist schools. Therefore, Vinaya is wholly the property of the Buddha. That is why the Theravāda Tradition bestows more authority on Vinaya than on Sutta and Abhidhamma.
The Buddha did not say that the monks could change Vinaya rules to solve the climatic, geographical, political conditions of the locality they live in. The authority of changing Vinaya rules was vested only by the Buddha. Therefore, monopoly of Vinaya was in the hand of the Buddha.
Sometimes the Buddha listens to the public opinion before and after implementation of Vinaya rules. For example, the rules for rainy season were imposed by the Buddha due to request of Public. They want monks to stay in their temple during the rainy season. The Buddha allowed monks to stay in their temple during the rainy season. So some Vinaya rules are enacted in democratic way and flexible for monks and nuns.
The Buddha regarded Dhamma as his teacher after attainment of enlightenment but in the Mahāparinibbāna sutta DN, the Buddha said that Dhamma preached and Vinaya enacted by him, could be considered as the teacher of the monks after passing away of him.
The supremacy or authority of is very well maintained in Thravāda tradition. Therefore, it was said that “everything that the Buddha has said is incorporated in Vinay and Vinaya is very the origin of the words of Buddha”. Vinayo gaditaṃ sabbaṃ, Vinaya mūlanti passati. (Everything is included in Vinaya; everything emanates from the Vinaya).
In fact, historically it was that everything is included in Dhamma and everything emanates from the Dhamma. But Theravāda tradition changed this historical position from Dhamma to Vinaya.
At the first Council, Dhamma and Vinaya are mentioned as two units in the proposal of Ven Mahākassapa. (Dhammañca vinayañca saṅgāyyeyyāma). But, at that council, Vinaya was first recited without giving any reason. In the Aṭṭhakathās, the commentators came forward theory that Vinaya is very life of the Sāsanā, when Vinaya exists Sāsana exists (Vinayo nāma sāsanassa āyu, Vinaye ṭhite sāsanaṃ ṭhitaṃ). Ven Kassapa decided to recite Vinaya first taking this fact into consideration. But this statement is not found in the Pali Canon.
The last notable point is that Vinaya rules were promulgated by the Buddha for ten reasons or purposes. They are as follows:
(1) for the goodness of monks (Saṃgha suṭhutāya)
(2) for the comfort of monks (Saṃ phāsutāya)
(3) for the condemnation or control of indiscipline individuals (Dummaṅkūnaṃ puggalānaṃ niggahāya)
(4) for the well being of the well behaviour monks (Pesalānaṃ bhikkhūnaṃ phāsuvihārāya)
(5) for the restraint of the present defilement s (Diṭhadhammikānaṃ āsavānaṃ saṃvarāya)
(6) for the getting red of the defilement s of the future ( Samparāyikānaṃ āsavānaṃ saṃvarāya)
(7) for the faith to be generated in the unfaithful ( appasannānaṃ pasādāya)
(8) for the increase of the faith in the faithful (Pasannānaṃ bhiyyobhāvāya)
(9) for the establishment of the Dhamma (Saddhamma ṭhitiyā)
(10) for the encouragement of Vinaya (Vinayānuggahāya)
In conclusion, Dhamma (practice) Vinaya (precept or Sīla) should go side by side together. Without Sīla, practice is impossible. So, when a monk fulfills four fold purified virtue (Catupārisuddhi Sīla) viz, (1) (Pātimokkhasaṃvara sīla- virtue according to Pātimokkha) (2) Indariyasaṃvarasīla- virtue regarding to restraint, (3) Paccayasanissitasīla- virtue connected with the use of the requisites and (4) Ājīvajpārisuddhisāla- virtue consisting in purity of livelihood, he can proceed towards his main objective of realizing of Nibbāna.
Ashinsutacaralankara(M.A, Ph.D, Thesis)
Nalanda University
India
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