The Vinayapitakam and Early Buddhist Monasticism in Its Growth and Development

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The earliest available Buddhist sacred literature written in Pali language is known as Tripitaka which consists of three books. All the three books contain the Buddhavacanas, the teachings of Lord Buddha about the proper view of reality and way of life. Since they embody the teachings they are called pitaka and since they are organically interrelated they are collectively known as Tripitakas. They constitute the sacred texts of the Sthaviravadins or Theravadins. They are (1) Vinayapitaka, (2) Suttapitaka or Satrapitaka, and (3) Dhammapitaka or Abhidhammapitaka. All the three important historical material apart from religious, legal, ethical, philosophical, sociological and psychological ideas and practices.

A brief account of each of the three pitakas will be helpful to have a holistic view of the entire corpus of this literature. (1)The Vinayapitaka contains rules for the organization and disciplines of the Samgha, the order of the monks and nuns. It has three parts. The first part is called Suttavibhanga which comprises 227 rules for the conduct of monks and a somewhat larger numbers of rules for the nuns. It discusses penances for the transgressions of these rules and for the atonement of sins resulting from omissions and commissions. The second part is known as Khandhakas which contain rules for the administration of the Sangha, for construction of caityas and viharas and for the daily routine of the inmates. The Khandhakas are further divided into two parts, namely. Mahavagga or larger division, and Cullavagga or smaller division. The third part is named parivara pertaining to the modes of teaching of Vinaya.

It is not yet time to dilate on the importance of the subject of the present thesis in ancient Indian history. The history of ancient India is still in the making: it is yet "in a temporary vagueness of outline, as of things half-seen and processes half realized. Yet the assertion may be confidently made that, as the whole economy of ancient India life and culture is more intimately realised by us, the important place of Buddhist monasticism in it will appear with increasing clearness. Its external relations its influences on society at large, it contributions to cultural history-all these topics are yet in the dream land of theory. Buddhist monasticism itself has been. like all other historic institutions, a gradual process, changing under pressure of its sociological environments and its own inner principle of evolution. Buddhist monastic life in India as pictured to us in the records of the Chinese travellers is far different from the monastic life that is reflected in the Vinayapitaka. The monasteries in the Chinese accounts have developed a new type: some of them are far-famed centres of learning. It is in this latter part of their history that we actually feel their importance and influence in ancient Indian life. We observe the monasteries gathering into themselves the rich and varied intellectual life of the period. The monasteries at Amaravati, Nalanda, Odantapura, Vikramasila and Jagatdala appear like so many universities with their full complement of libraries, schools of studies, lecture halls, professors and students flocking from all parts of Asia, far and near. No student of ancient Indian culture can fail to be struck with one feature which stands out in its later period, viz., the continual interpenetration of Brahmanical and Buddhistic elements. There is reason to think that the great Buddhist universities were the channels for the commingling of different elements in the intellectual life of ancient India.

**Contents and Sample Pages**