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Vinaya

2007 Schools Wikipedia Selection. Related subjects: Religious texts

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   The Vinaya (a word in Pāli as well as in Sanskrit, with literal meaning
   'humility') is the textual framework for the Buddhist monastic
   community, or sangha. The teachings of the Buddha, or Buddhadharma can
   be divided into two broad categories: ' Dharma' or doctrine, and
   'Vinaya', or discipline. Generally speaking, the former is concerned
   with theory and the latter with practice, although there is actually
   considerable cross-over between the two. Another term for Buddhism is
   dharmavinaya.

   At the heart of the Vinaya is a set of rules known as Patimokkha
   (Pāli), or Pratimoksha (Sanskrit). The Vinaya was orally passed down
   from the Buddha to his disciples. Eventually, numerous different
   Vinayas arose in Buddhism, based upon geographical or cultural
   differences and the different Buddhist schools that developed. Three of
   these are still in use. The Vinayas are the same in substance and have
   only minor differences. Buddhists in Burma, Cambodia, Laos, Sri Lanka,
   and Thailand follow the Theravadin Vinaya, which has 227 rules for the
   bhikkhus (male monastics) and 311 for the bhikkhunis (female
   monastics). Buddhists in China, the few bhikkhus and bhikkhunis in
   Japan, and those in Korea and Vietnam follow the Dharmaguptaka Vinaya,
   which has 250 rules for the bhikkhus and 348 rules for the bhikkhunis.
   Buddhists in Tibet and Mongolia follow the Mūlasarvāstivāda Vinaya,
   which has 253 rules for the bhikkhus and 364 rules for bhikkhunis. In
   addition to these patimokkha rules there are many supplementary rules.

   Surrounding the rules is a range of texts. Some of these explain the
   origins of the rules - it is possible to trace the development of the
   rules from responses to specific situations or actions to a general
   codification. There are also a number of sutta-like texts which are
   more general statements about Buddhist doctrine, or which give
   biographical details of some of the great disciples and their
   enlightenment. Other sections detail how the rules are to be applied,
   how breaches are to be dealt with, and how disputes amongst the monks
   are handled.

   It is thought that originally there were no rules and the Buddha and
   his disciples just lived in harmony when they were together. Most of
   the time they would have been wandering alone, but every year, during
   the monsoon season when travelling became impossible, the bhikkhus
   would come together for a few months. As the sangha became bigger and
   started accepting people of lesser ability who remained unenlightened,
   it became necessary to begin having rules.

   It seems that initially these were quite flexible and were adapted to
   the situation. By the time of the Buddha's death there would have been
   a body of rules which bhikkhus were expected to follow. In the
   Mahaparinibbana Sutta the Buddha, as part of his last teaching, tells
   the bhikkhus that they can abandon some minor rules, but that they
   should stick to the major ones, but there appears to have been some
   confusion over which was which. It was therefore decided that they
   would keep all of the rules. Immediately after the Buddha's death there
   was a council at which all of the teachings were recited, collected and
   sorted. Legend has it that the huge volume of teachings was recited
   from memory, with Ananda reciting the dhamma and Upali reciting the
   Vinaya.

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