Tipitaka Studies 3: The First Pārājika – The Origin of Monastic Discipline and the Lesson of Venerable Sudinna
Introduction: The First Crack in the Purity of the Golden Age
In the early period of the Buddha’s ministry, specifically the first 20 years after his Enlightenment, the Sangha existed in a “Golden Age.” It was a time of purity, devoid of strict regulations or disciplinary codes, because the monks were naturally endowed with high moral integrity and spiritual insight. However, as time passed and the Buddhist community expanded, lax behavior began to appear. This necessitated the enactment of the supreme law, or the first “Parajika” (Defeat). This historical turning point is recorded in detail in the Vinaya Pitaka, centering on the fate of a young monk named “Sudinna Kalandaputta.”
1. Perseverance and Faith: The Path to the Saffron Robe
Sudinna Kalandaputta was the only son of a wealthy merchant family in the village of Kalandagrama, Vajji. The turning point in his life occurred when he heard the Buddha preach in Vesali. He realized that the household life was “congested and dusty,” making it difficult to live a holy life as pure and polished as a conch shell.
With a strong resolution, he asked his parents for permission to ordain. However, out of love and possessiveness, they refused. Sudinna decided to take drastic measures by lying down on the bare ground and fasting for seven days, making a solemn vow: “Death or ordination—one of the two will happen here.” Eventually, friends and relatives persuaded his parents to consent, though the parents secretly hoped the hardships of monastic life would force him to return home eventually.
2. The Famine Crisis and the Bonds of Blood
After his ordination, Venerable Sudinna practiced the Dhamma strictly. However, a severe famine (dubbhikkha) later struck the Vajji region, making alms rounds difficult. He decided to return to Vesali, reasoning that his presence would allow his wealthy relatives to gain merit by offering alms, thereby supporting him and his fellow monks during the scarcity.
Upon his return, his family tried to lure him back to lay life with piles of gold and wealth, but he remained firm. Finally, his mother used “bloodline obligations” as her last resort. She begged him, “Dear Sudinna, please give us a seed (heir). Do not let the Licchavi rulers seize our heirless property.”
Out of compassion for his family and due to “a lack of worldly wisdom regarding the unestablished rule,” Venerable Sudinna agreed. He was unaware that this decision would lead to a monumental shift in the Sangha.
3. Legislative Loopholes and the Stain of Sin
Venerable Sudinna arranged to meet his former wife in the Mahavana Forest and committed the act of sexual intercourse. The critical factor that emboldened him was the misconception of “Anadinavadasso” (seeing no fault). Since the Buddha had not yet promulgated a specific training rule against it, Sudinna reasoned that the act might not constitute a heavy offense.
However, the moment the transgression occurred, the Earth Devas raised a cry that echoed up to the Brahma world: “The Sangha has become corrupted; a stain has appeared.” When the reality set in, Venerable Sudinna fell into a state of severe remorse (vippatisara), becoming emaciated and wretched in appearance.
4. The Verdict and the Analogy of the Snake
When the monks discovered the cause of his condition, they reported it to the Buddha. The Blessed One convened the Sangha and rebuked Venerable Sudinna severely. He pointed out that this act was contrary to the Dhamma, unworthy of a recluse, and detrimental to the faith of the laity.
The Buddha used a powerful and terrifying analogy to illustrate the danger of sensual lust:
“Foolish man, it would be better for your penis to enter the mouth of a terrible poisonous snake or a pit of burning charcoal than to enter the vagina of a woman… For the former might result in death or deadly pain, but would not cause rebirth in the lower realms (Hell). But sexual intercourse leads to ruin in Samsara and rebirth in the States of Deprivation.”
This event led to the promulgation of the First Parajika (Rule No. 1), stating that any monk who engages in sexual intercourse is defeated and expelled from the monkhood immediately.
5. Evolution of the Vinaya: From Primary Rule to Sub-rules
Although the first rule was established, the complexity of real-world situations required further amendments (Anu-pannatti) to close legal loopholes:
- The Case of the Female Monkey: A monk misunderstood the rule, thinking it applied only to human women, and engaged in intercourse with a female monkey. The Buddha subsequently expanded the rule to include “even a female animal.”
- The Case of the Vajjiputta Monks: A group of monks committed the offense and later tried to re-ordain, claiming they “had not formally disrobed.” The Buddha then established clear protocols regarding the formal declaration of weakness (disrobing) to prevent such excuses.
Conclusion
The story of the First Parajika teaches us that “the purity of the Holy Life” is not merely about following the letter of the law, but about the intention to abandon defilements completely. The case of Venerable Sudinna serves as a timeless warning: even those with strong faith can stumble if they lack wisdom. The Vinaya (Discipline) stands as the essential tool to support and sustain the stability of Buddhism for generations to come.
