Vinayo nama sasanassa ayu vinayan tite sasanam titam hoti Lord Buddha has preached that the

life of the is Discipline and it causes the existence of the sasana. In this sense the discipline is essential for the existence of the sasana. This is shown as patimokkha. Buddha has preached owda patimokkha throughout first twenty years after his enlightenments. But when the number of bikkhus was increase Buddha had to change that lules of displines. The reason for that was the entering of unsuitable in to the order of the sanga. The people who entered the order at the bigining did so only to attain Nibbana. But due to the people who entered the order in only to get comforts, the Buddha had to change that objective. Buddha was not a person who tough to limit the freedom of some one. All were considered as equals. Buddha hadnt discrimination of ethnic and other social status. As the gang, Yamun, nranjana and rhin four rivers falling to the sea and all of them have the same amount of salty test the order became same. The order became the oasis for the people to enter the order without any discrimination. There was full freedom in that order. Even a small error a monk was very discipline even at a small error when he was followed the patimokkha. At the same time each monks should have mutual understanding and had to look at each other with a pleasant attitude. In the culasutta of the madya wagga of the maddyama nikaya it is said that though the people are not same by appearance they are same in mind. The Buddha did not set out a code of rules all at once. Instead, he formulated rules one by one, in response to particular incidents. The Canon reports these incidents in each case, and often a knowledge of these "origin stories" can help in understanding the reasons behind the rules. For instance, the origin story to the rule forbidding lustful conduct between monks and women shows that the Buddha did not view women as somehow inferior or unclean. Rather, the rule comes from an incident where a monk was fondling the wife of a Brahman who had come to visit his hut, and the Buddha wanted women to feel safe in the knowledge that when visiting monasteries they would not be in danger of being molested.

Some of the stories are classics of Buddhist literature, and show a dry, understated sense of humor together with a perceptive insight into human foibles. The element of humor

here is very important, for without it there can be no intelligent set of rules to govern human behavior. As time passed, and the number of rules grew, some of the Buddha's followers, headed by Ven. Upali, gathered the major rules into a set code -- the Patimokkha -- that eventually contained 227 rules. The minor rules, which came to number several hundred, they gathered into chapters loosely organized according to topic, called Khandhakas. The Patimokkha as we now have it is embedded in a text called the Sutta Vibhanga. This presents each rule, preceded by its origin story, and followed by what permutations, if any, it went through before reaching its final form. The rule is then analyzed into its component elements, to show how the factors of effort, object, perception, intention and result do or do not mitigate the penalty assigned by the rule. The discussion then concludes with a list of extenuating circumstances for which there is no offense in breaking the rule. The lord Buddha has preach chief disciple sriputta o bikkhu as long as the factors that cause the evils it is need not to enact the rules. The objective of inaction discipline rules. Buddha has preach many factors relevant to discipline rules. So Buddha as sown ten important issues in pccitya pli (p-2) those are 1. Good discipline of sanga 2. Conveniences of monks 3. The subjugation of the uncivilized people. 4. For the convenience of discipline bikkhus 5. To protect on the evils that arising in this birth. 6. The get rid of the evils that will be arising in our next birth. 7. For the undesciple people to realization. 8. For the people who believed to more belief. 9. For the long lasting of dhamma. 10. To support the discipline of the bhikku.

In that point of view we can suppose that these rules were enacted nearly for the disciplinary conduct of the monks. Through this it was develop collective, pleasant peaceful monks. The bhikku has become an exemplary monk with the qualities of good conduct, mindfulness, and wisdom. The monk became as the key factor that develop the attitudes of lay society. This group of monk who try to get rid of evils thought had become the leaders for the upasaka upasik. To maintain this type of discipline among the bikkhu caused the stability of dhamma and the sangha. After the third council of dhamma it has been divided in to three groups such as namely sutta pitakaya, vinaya pitakaya and abhidhamma pitakaya. Vinaya Pitaka The collection of texts concerning the rules of conduct governing the daily affairs within the Sangha the community of bhikkhus (ordained monks) and bhikkhunis (ordained nuns). Far more than merely a list of rules, the Vinaya Pitaka also includes the stories behind the origin of each rule, providing a detailed account of the Buddha's solution to the question of how to maintain communal harmony within a large and diverse spiritual community. Two Aniyata (indefinite rules) 01. "Yo pana bhikkhu mtugmena saddhi eko ekya raho paticchanne sane alakammaniye nisajja kappeyya, tamena saddheyyavacas upsik disv tinna dhammna aatarena vadeyya, prjikena v saghdisesna v pcittiyna v, nisajja bhikkhu patijnamno tinna dhammna aatarna kretabbo prjikna v saghdissena v pcittiyena v. Yena v s saddheyyavacas upsik vadeyya, tena so bhikkhu kretabbo. Aya dhammo aniyato"ti. 02. "Naheva kho pana paticchanta sana hoti nlakammaniya, alaca kho hoti mtugma dutthullhi vchi obhsitu. Yo pana bhikkhu tathrpe sane mtugmna saddhi eko ekya raho nisajja kappeyya, tamna saddheyyavacas upsik disv dvinna dhammna aatarna vadeyya saghdisesena v pcittiyena v, nisajja bhikkhu patijnamn dvinna dhammna aatarna

kretabbo saghdisesna v pcittiyena v, yena v s saddheyyavacas upsik vadeyya tena so bhikkhu kretabbo. Ayampi dhammo aniyato"ti. Aniyata means indefinite, uncertain. There are two Aniyata offences the nature of which is uncertain and indefinite as to whether it is a Parajika offence, a Samghadisesa offence or a Pacittiya offence. It is to be determined according to provisions in the following rules: (i) If a bhikkhu sits down privately alone with a woman in a place which is secluded and hidden from view, and convenient for an immoral purpose and if a trustworthy lay woman seeing him, accuses him of any one of the three offences (1) a Parajika offence (2) a Samghadisesa offence (3) a Pacittiya offence, and the bhikkhu himself admits that he was so sitting, he should be found guilty of one of these three offences as accused by the trustworthy lay woman.

(ii) If a bhikkhu sits down privately alone with a woman in a place which is not hidden from view and not convenient for an immoral purpose but convenient for talking lewd words to her, and if a trustworthy lay woman seeing him, accuses him of any one of the two offences (1) a Samghadisesa offence (2) a Pacittiya offence, and the bhikkhu himself admits that he was so sitting, he should be found guilty of one of these two offences as accused by the trustworthy lay woman. After the sangadisesa vinaya lules we will discuss about Aniyata vinaya rules. Impermanent means instability. The rules that cant be called as the permanent ones belong to this group. The rules that were shown like that come under either sangadhisesa or paciti. But a conclusion can be made only after a correct study of the case. Till decide in this way he is not considered as guilty. In stability is concluded only after the sworning of the accused monk. If the bhikkhu accepted the accusation presented by the laywoman the bhikkhu is proved to be guilty. Though the parajka make by the woman is not accepted by the bhikkhu it is considered as the sangadisesa. All the other offences also are decided in this way. Till the facts are cleared out the bhikkhu is not considered as guilty or not.

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