This thesis is the result of a qualitative research having 3 purposes: 1) to study Buddhist Vinaya in Theravada Buddhist scriptures, 2) to study the applications of Buddhist Vinaya in Buddhism, and 3) to study the applications of Buddhist Vinaya for daily life happiness.

Results of the study showed that in the early Theravada Buddhist scriptures, the Vinaya had not yet been prescribed or regulated in advance by Lord Buddha; instead, it came into being after the offences or scandals were committed. By definition, Vinaya is a set of rules, regulations, orders, or prescriptions intended to maintain peace and harmony in a society, and to keep monks under control for personal and social wellbeing. In other words, the Vinaya was prescribed to give clear guidelines and directions for monks to follow and behave along the same line in order to prevent difficulties and confusions that might occur. There were two types of Vinaya: Mulabanyat (Original Disciplines) and Anubanyat (Additional Disciplines). Lord Buddha himself realized the significance and benefits of Vinaya; before his passing away he always advised all Buddhists to adhere to, for instances, 8, 10, and 227 Precepts prescribed in the Vinaya.

            In Chatuparisuddhisila or Morality of Pure Conduct, there are four types of precepts: Patimokkhasamvarasila (Restraint in accordance with the monastic disciplinary code), Indriyasamvarasila (Restraint of the senses or self-control), Ajivaparisuddhisila (Purity of conduct as regards livelihood), and Paccayasamvarasila (Pure conduct as regards the necessaries of life). These four types of precepts can be applied by both monks and laity to cultivate wisdom and control of sense organs: eyes, ears, nose, tongue, body, and mind that will ultimately lead to cessation of suffering or spiritual emancipation.