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Vinaya:TheFirstMeaningofTraining

ByDr.PhrakruPhiphitsutathorn DeputyRectorforChiangMaiCampus MahachulalongkornrajavidyalayaUniversity Bangkok,Thailand ThethreefoldtrainingisthemostimportantmeansoftraininginBuddhism:training inhighermoralitytraininginhighermentalityandtraininginhigherwisdom.Intrainingin highermorality,therearefourtrainingprinciples:discipline[vinaya],senserestraint [indriyasamvara],conductinconnectionwiththenecessitiesoflife[paccayapatisevana]and rightlivelihood.Vinaya,asthefirstmeansoftraininginmoralitychieflyincludesthe PatimokkhaDiscipleforbhikkhusandbhikkhunis,respectfully,aswellaspersonaldiscipline fordailyliving. Vinayaisthelayingdownofasystemorregulationsonlifeconductandforliving togetherashumanbeingsinordertopreparelife,society,andtheenvironment,including relatedcharacteristicsappropriateforimprovinglivingandtraining.Thisisalsoforthelifeof thesage,individuals,organizations,communityandsocietyatalllevel.Itisveryimportant tohelpindividualstrainanddeveloptheirownelaborateandnoblelives,sotheygainthe greatestbenefits.ThebasicVinayaforhumancommunitiesarethefiveprecepts: Abstainfromkilling Abstainfromstealing Abstainfromsexualmisconduct Abstainfromfalsespeech Abstainfromconsumingintoxicants ThisbasiccodeofconductissimplycalledtheFivePreceptswhichensuresecurityand safety,adequately, forhumansocietytolivehappilytogether. ThisVinayashouldnotbeconsideredasaconstraintorrestriction.Instead,itshould beconsideredasanopportunity,providingenvironmentalandphysicalarrangementsthat supportpracticeandtheperformanceofvariousactivitieseffectively.Examplesare: arrangingfurniture,suchasatableorchair,inthehousewheretheobjectcanbeused easilywithoutobstructingwalkways.Thisalsomeans,arrangingtheoperational instrumentsofthedoctorbeforeanoperation,andthearrangementofstreettrafficrulesfor highwaytravelers.Broadly,economicsystems,socialsystems,politicalsystemsincluding allcustomsthatbecomethecultureareincludedintotheword,vinaya.

ThesubstanceofvinayaisdependentonknowledgeofDhamma,thetruthofall thingsaccordingtotheirnature,thenlaydownregulationsinorderforhumanitytobenefit fromDhamma,thetruth. TheBuddhaformedtheSangha[orderofdisciples]withtheaimtoenablehumanity tobenefitfromDhammabylayingdownregulationsfortheSanghaknownasthe Patimokkha.Itistheonlywaytosetup:thewayoflife,duties,systemoflivingtogether, activities,andrelationshipswithintheSangha,aswellasbetweenotherpeopleinaddition tothemeansforseekingfor,distributingandconsumingthefourrequisitesandarrangement forsupportiveandappropriatesurroundings.Thisalsoincludesblockingahiatusthatleads todeteriorationandarrangingitemssupportivefortheindividualintraining.Theordained disciple,will,thereforebeabletogrowupwiththethreefoldtraining,progressandattain determinedstagesinthenoblelife:wisdom,purity,peace,happinessandliberation. Moreover,thisisthewaytomaketheSanghaintoasourceforspreadingtheDhamma widelyforwellbeingandhappinessthroughouttheworld. Throughthissignificance,theVinayabecomesthestartingpointfortheprocessof trainingandhumandevelopment,whichisthebasicprocessinmoraltrainingandfor providingthesurroundingstopreventimmorality:butsupportiveforgoodanddesirable conduct.Vinayaalsotrainsindividualsconversantwithmoralconducttobecome accustomedtohigherconductuntilfinallyitbecomeshiswayofliving,includingprescribing variousrules,regulationsandsocialsystemthatsupportsoneswayofliving.Wheneverthis trainingissuccessfulandinaccordancewiththeVinaya,andonebecomesaccustomedto thenobleconductstability,thisbecomesthewayoflivingwithmoralitysilaarises. Vinaya,istherefore,abasictrainingprincipleofmorality,whichisimportantforthe improvementofindividuallife.Inthispresentworldofconsumerism,Vinayaalone,maybe notsufficientfortraining.Wemustconsiderothertrainingprinciplestosupporttraining:the senseofrestraint,conductinconnectionwiththenecessitiesoflife,andrightlivelihood. Indriyasamvaraissenserestraint,whichmeansmindfullyusingthesenseorgansto preventgreed,hatredanddelusioninstead,knowinglyusingthemtodevelopwisdom, knowingthetruthsandinformationthatleadstosolvingproblemsandtoenablecreative activities.Normally,senseorgans:eyes,ears,nose,tongue,andbodyhavetwofunctions: 1. Toknowwhatisbeing:seen,heard,smelled,tastedandtouched 2. Fordetermining:good,bad,comfortable,uncomfortable,beautiful,ugly,etc Inordertodeveloponeself,thepractitionerneedstousethesenseorgansmoreforlearning andgreatercomprehension.Anundevelopedpersonusessenseorgansmostlyforfeeling insteadofusingthemforknowing.Whenoneisbusyseekingdesirablefeelings,lifeis

pursuedseekingdesirablethingsandrunningawayfromundesirablethings.Additionally, whenonedoesnothavetimetoconcentrateonpersonaltrainingnothingbeneficially resultsfortheoneintraining,forthelargersocietyandtheworld.Insteadofhaving attachmentstofeelingsasasimpleconsumer,ifapersonusestheirsenseorganstoknow andunderstandwisdomwilldefinitelybedevelopedandgrownupfinallyonebecomesa productiveandcreativeperson.Then,theperson,willfindnewandelaboratehappinessfor hisownusage,aswellassocietyingeneral. Paccayapatisevanaisconductinconnectionwiththefourrequisites:food,clothing, shelterandmedicinesandperhaps,otherconsumergoods,includingcertaintechnologies, today.Itisthroughtraining,inwhichoneknowshowtoconsumetherequisitesandother consumergoods.Startingfromconsumingfood,onemustmindfullyconsidertheintakeof foodasnecessaryonlytomaintainthebody,tohaveahealthylife,andtodeveloponeslife. Mindfulconsumptioniscalledmoderate,sufficient,orworthyconsumptionwithfull benefits:notwastingandnotharmful.Itisnecessary,atthetimeofconsumption,to consideroraskoneselfwhythesubstanceisbeingconsumedandforwhatbenefit.Here, consumption,aswellasalleconomicconditionsisasupportivefactorfordevelopingamoral life.Onewhoknowshowtolivelifeinthismanner,isconsideredamoralperson. Sammaajivaistherightmeansoflivelihood.ForaBuddhistmonk,thismeans purityofconduct,connectedwithrightlivelihood(avijaparisuddhi).Debatably,itisthe faithfulnesstoorseekingthenecessitiesoflife.Itmeansrefrainingfromwrong,illegal,and immorallivelihood.Substantially,itmeansavoidingoccupationsthatleadtoharminglife andsociety,orloweringtheconditionsoflife,mindandsociety.Buddha,thereforeteaches, hislaydisciplestoabstainfromemployment,involving:tradeswithweapons,tradeswith humans,tradeswithflesh[animalsformeat],tradeinintoxicantsandpoisons.Apartform beingbeneficialforlifeandsociety,rightlivelihoodalsoleadstotrainingtheindividual, improvingbehavior,developingcommunicationskills,etc.Theprofoundmeaningofright livelihoodincludesperseveranceandcarryingoutthatrighteouslivelihood,successfully, suchashavingnodebts. ThoughttheVinayaisconsideredtobethefirsttrainingprincipleofmorality,whichis importantforimprovementofthelifeoftheindividual,buttosuccessfullytraintheindividual, oneneedstopaymoreintensiveattentiontoothermoraltrainingprinciples:senserestraint, conductinconnectionwiththenecessitiesoflife,andrightlivelihood.Inthecurrentday context,theVinayaisslightlydistorted.TheBuddhamainlyteachesabouttheinner problemsofthemindandaboutwisdom.Theteachingsonsolvingmoralproblemsare taughtmoderatelyinaccordancewiththelawofnature,suchas:nottoharmlife,body,and

thepropertyofothers,andwithphysicalandproperverbalactions,andassistingothersin humanity.Whilethedetailsapartfromthesemaybedifferent,dependinguponother conditionsinordertosolvetheseproblemsprescribingtheruleswithprocedurestosolve whatisdoneinaccordancewiththeconcernedconditions,notjusttoprescribeforhumanity permanence.IfweunderstandtheessenceoftheVinaya,wewouldrealizetheBuddhist viewonexternalsocialproblemsolving.Finally,thosewhounderstandtheessenceofthe saidprinciplestheywouldbeabletoarrangesystemsthatfit,tosolvetheproblemsor casesoccurringintheirrespectiveperiodsoftime.

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