Vinaya Texts

It is impossible to frame any narrower definition of the Vinaya than this, since the gradual change of circumstances in the Fraternity resulted in a gradual change also in the Vinaya itself. To give any more detailed account of what the Vinaya is, it will be necessary to trace what can be at present ascertained of its history; to show that is, so far as it is yet possible to do so--the causes which led to the establishment of the oldest Rules and Ceremonies of the Order, and to follow step by step the accretions of new literary work around this older nucleus.

For this purpose we propose to consider first the Rules of the work called the Pâtimokkha; for the later texts presuppose its existence. It is one of the oldest, if not the oldest, of all Buddhist text-books; and it has been p. x inserted in its entirety into the first part of the Vinaya, the Vibhanga1.

The Pâtimokkha--the meaning of the name will be discussed later on--seems to have owed its existence to the ancient Indian custom of holding sacred two periods in each month, the times of the Full Moon and of the New Moon.

The Vedic ceremonies of the Darsapûrnamâsa sacrifice, and of the feast or sacred day (Upavasatha) connected with it, are known to have been very old, and the custom of celebrating these days would naturally be handed on from the Brâhmans to the different Samanas, and be modified and simplified (though, as it seems, sometimes increased in number) by them, in accordance with their creeds and their views of religious duty. According to Buddhist tradition2--and we see no sufficient reason for doubting the correctness of the account--the monks of other, that is, of non-Buddhistic sects, used to meet together at the middle and at the close of every half-month, and were accustomed then to proclaim their new teaching in public. At such times the people would crowd together; and the different sects found an opportunity of increasing their numbers and their influence.