The two careers - the town Bhikkhu - waking - alms round - what Bhikkhus eat -
morning chanting - classes - invitations to the houses of laypeople - the
forenoon meal - education of Bhikkhus - act of the Sangha - work suitable for
Bhikkhus - evening chanting - learning in the evening - scholastic tendencies
in the different Buddhist countries - the forest Bhikkhu - solitude - an
Arahant in recent times - Vinaya practice - 13 Austere practices - meditation
- the forest Bhikkhu’s day - the sālā - alms round - the meal and reflections
- the latrine - meditation-walk - work during the day - receiving guests -
sweeping - cleaning - water-carrying - a bath - drinks - evening meeting -
service to Teachers - walking meditation - possessions of a Bhikkhu - living
alone - „in no long time“.
The accounts of Bhikkhu
life in this chapter are based on experiences in Thailand where there are a
good number of differences, though unimportant, even between nearby vihāras or
those in the same group. So there are sure to be some ways in which those
accounts differ from the lives of Bhikkhus in Sri Lanka and Burma. But again
the variations are not likely to be of major importance.
Here only two kinds of
Bhikkhu life are described, that of the Bhikkhu who undertakes the work of
books and another whose work is meditation. These are the two ‘careers’
approved of by commentarial tradition but one should not understand that they
are completely separate. It sometimes happens that a study Bhikkhu decides
that he has learnt enough and goes off to practice, while practice Bhikkhus
have sometimes to abandon their quest and come to the towns for study.
Although this separation is to be regretted and certainly was not the Buddhas
intention, it is a fact in Buddhist countries. Some Buddhist authors of the
present have also noted how inappropriate is this rigid differentiation[1]
but change can come only with change in the pattern of education in the
Sangha.
Even a century ago the
difference between these two sorts of Bhikkhu was not so great. In those days
travel in Buddhist countries was by foot or in a boat while very few Bhikkhus,
except those who were aged and greatly respected, will have travelled in
palanquins. Bhikkhus were not permitted by the Buddha to use horses or
elephants for travel. So if a study Bhikkhu from the town wished to travel he
had to go by foot and carry with him his own bowl and robes and a few other
things. At that time his life closely resembled the forest Bhikkhus who have
always travelled in this way. The study Bhikkhu could then get to know the
life of forest Bhikkhus from his own experience. Also, cities then were not
the sprawling monsters of today. A town Bhikkhu’s vihāra would be within ten
minutes walk of the city wall and the rice fields or fruit plantations beyond.
He might be able to see the country quite easily from his kuti. Things are
different nowadays with town vihāras surrounded by houses, shops and factories
while to get out of the city one must take a bus ride for half an hour at
least. So the gap between the two sorts of Bhikkhu life has widened now.
It is generally accepted
that a town-dweller (gāmavāsi) means
a Bhikkhu concerned with book work (ganthadhura)
but this is not always so and there have always been a few town-dwelling
Bhikkhus who are occupied with meditation, or who manage in spite of their
responsibilities to progress far in this direction.
The Buddha foresaw that
not all Bhikkhus would be capable of living the hard forest life, so he did
not allow the five points raised by his cousin the treacherous Bhikkhu
Devadatta, one of which was that all Bhikkhus should live all the time in the
forest, never in towns and villages. But those places obviously do not offer
the best places for meditation, they are not so quiet, they have too many
people and all sorts of disturbances may be expected there. So the towns
became the places for book-study since this requires a less rigorous
life-style and less concentration, while the preservation of books is easy
there. Bhikkhus who lived in the forest though sometimes attracted to study,
have usually been inspired by their teachers and by the quiet of their
surroundings to meditate.
First then, the life of
a Bhikkhu in the town.[2]
Many more variations are possible in his life since much more happens
(outside) than with the meditator, where the principal happenings are interior
ones.
In the morning, say
about five o’clock, the Bhikkhu wakes up. After refreshing himself with a wash
and attending to the body’s needs he may sit for some time in meditation, or
if an examination draws near, open his books and study. Some Bhikkhus occupy
this time with some chanting since in every kuti there is a small shrine with
a Buddha-image or picture. Apart from this the total furniture in many kutis
consists only of a desk, chair and some bookcases. Some small sitting rugs
with cushions behind them allow comfortable relaxation and entertainment of
other Bhikkhus. Many vihāras do not have a bell for rising or any assembly in
the early morning. It thus depends on the energy of the individual Bhikkhu
when he gets up and what he does thereafter.
But when it is fully
light, perhaps six or half-past, then there is something that must be done -
if he wants any breakfast! He puts on his robes over both shoulders as should
be done by Bhikkhus when they leave the vihāra, and takes his bowl in his
hands. His head is uncovered and he walks barefoot as he goes out „among the
houses“ to see what generous supporters will offer him[3].
When he leaves the
vihāra gate he does not hurry nor gaze about at the houses and shops. To help
his inward calm he may be reciting a passage from one of the Suttas he is
learning by heart but in any case the good Bhikkhu gives the impression of
being mindful and serene. It is early morning, a time when there is not much
traffic and the town is still rather quiet. The Bhikkhu going for his
Pindapāta (food lumps dropped into the bowl) shows an example of inner peace,
which the Dhamma has given him. The only times he raises his eyes are to look
out for traffic and other possible dangers and to mark where laypeople are
giving food.
It is the custom now in
Thailand for a Bhikkhu to walk silently until he sees a house or shop where
food is being given, or until he is requested to stop by a layperson that
wants ‘to place in the bowl’. This is different from the Buddha-time when the
Bhikkhu stopped briefly outside each house and if nothing was forthcoming
moved on. Pindapāta is still practised in this way in Sri Lanka. The important
thing is that he should do nothing to compel laypeople to give him alms. He
may only ask for special foods if he is ill and then it is only proper really
to ask laypeople that have invited him to say if he needs something. Normally,
he asks for nothing at all but just receives whatever people are happy to
offer him. And they offer him the best food they can, at least it will be a
portion of the food that they have prepared for themselves and sometimes it is
finer foods than they eat usually. The Bhikkhu honours them by passing by
their houses and giving them a chance to make good kamma, or merit, by giving
generously.
The Bhikkhu though does
not only go out on pindapāta just to fill his bowl and his belly. Quite often
a Bhikkhu has supporters who bring food to him to the monastery, so that it is
not necessary for him to find food by wandering to receive it. This is
particularly true of senior Bhikkhus, such as abbots, but many still go for
pindapāta. But Bhikkhus look upon this as a duty, as something, which should
be done. It was the practice of the Buddha and all the Bhikkhus in his days
and it has a value far exceeding the collection of food.
It is, of course, good
exercise for the body and it promotes in the mind many good qualities such as
contentment, humility and gratitude. Moreover it is a way of helping other
people, for there is the expression in Thai, ‘to go out to protect beings’,
which the Bhikkhu does by giving them the chance to place food in his bowl and
so support his life for another day.
The whole act of placing
in the bowl is done in silence. Silently the Bhikkhu stops. The layperson
silently raises his hands to his forehead in the gesture of reverence. Making
no sound the Bhikkhu takes the cover off his bowl and just as quietly the
layperson, whether woman or man, or a group of people, puts the food gently in
the bowl. When finished the householder again raises hands to the forehead in
the gesture of anjali and the Bhikkhu by this knows that the act of giving is
finished and quietly closes his bowl and mindful walks away, usually without a
word being spoken. Bhikkhus do not thank the lay donors, some of whom indeed
would feel upset if they received thanks. They may sometimes receive a brief
blessing like „Sukhi hotu“ - May you be happy, or „āyu vanno sukham balam“,
„Long life and beauty, happiness and strength“, but truly their thanks is in
the good kamma that they have made by being generous and supporting one who
leads the Holy Life leading to Enlightenment. Some donors would feel like
thanking the Bhikkhus for their good example of Dhamma well practised.
A Bhikkhu’s pindapāta in
town takes him past the houses of both the rich and poor and he collects from
all whatever they wish to offer, neither greedy for choice morsels nor
scorning poor offerings. Also, he must accept whatever is offered, even if he
is a vegetarian and people offer meat or fish, he accepts their offering with
gratitude and loving kindness. He can always make merit himself by giving away
what he does not want! That leads on to a small diversion, for people always
assume that Buddhists are vegetarians when this is not usually the case. A few
are through their own choice but this is not because they are upholding some
tenet of Buddhism. The Buddha did not want his teaching to become a ‘food
religion’ - as many religions tend to become in course of time. He gave
importance to what came out of the mouth - the words spoken, but not to what
was put into it. As he was a Bhikkhu he ate whatever people gave and taught
other Bhikkhus to do the same. This is good for contentment. Laypeople of
course can choose their food as they have money but the Buddha said nothing
about what they should or should not eat. When they did not kill living beings
themselves and so made no evil kammas by killing, they could please themselves
with what they ate and what they gave to Bhikkhus.
The food is kept
separate in the almsbowl by the use of banana leaf wrappings and, these days,
by plastic bags and small containers. In this way, curries, sweets, fruit and
rice are not all mixed up and only the latter two are usually unwrapped. This
differs from the Buddha’s days when everything was placed in the bowl
unwrapped and so became a mixture which could be rather repulsive and
certainly would be only a medicine for curing hunger.
His alms round takes him
half an hour or a bit longer so that by seven o’clock he should have returned
to the vihāra with a bowl half full at least. It is rare for a Bhikkhu to get
nothing or not enough to eat. If this happens there is usually some
arrangement for providing extra food cooked by lay people in the vihāra, so he
does not have to go hungry. And it is a good Bhikkhu practice when returning
from the alms round, especially when one has plenty, to stop another Bhikkhu
and give some of the contents of one’s bowl to him. Special delicacies are
often reserved by Bhikkhus to be given to their Teachers, the senior Bhikkhus
in the vihāra. Often he will eat in a group with other Bhikkhus and share his
food with them.
When he has got back to
his kuti perhaps he has a lay pupil or a samanera who will take his bowl
respectfully and arrange its contents in small dishes, leaving the rice in the
bowl. He may eat from his bowl leaving in it just enough rice for himself and
then put in whatever he wishes to eat with it, or more likely he will eat from
a plate. As the town Bhikkhu has two meals a day, he does not make his
breakfast too heavy, although it is truly for him
break fast. He, like all Bhikkhus, has not eaten since before midday
on the previous day. The evening is the time when the body should be kept
light - for meditation or studies are obstructed by an evening meal. Also, as
his food is supplied by others out of the generosity of their hearts, he
cannot call upon them for evening food as well. Besides, renunciation of
sense-pleasures is part of his training and in many parts of the world the big
meal of the day is in the evening, so he renounces this so that he may have a
mind that is bright in the evening.
His breakfast finished,
he may chant a short verse or two rejoicing with the merits of the donors,
being glad at the good kamma they have made and extending his loving-kindness
to them. Such verses as these may be chanted:
Then having washed his
mouth it will be about time for the bell to strike summoning the Bhikkhus to
morning chanting. Bhikkhus and samaneras make their way to the main temple and
upon entering prostrate three times, to the Buddha, Dhamma and Sangha, in the
direction of the Buddha-image. The most senior Bhikkhu first lights the
candles, or lamps and then the incense. Flowers are already arranged there.[4]
Then after paying respects to the Triple Gem he leads the Bhikkhus to chant:-
Namo tassa Bhagavato Arahato Sammā-sambuddhassa
repeated three times.
Those words of praise to the Buddha are found in the Suttas and so have now
been chanted in his honour for more than twenty-five centuries. ‘Namo’
means homage, honour or reverence and
’tassa’ is ‘to that’. ‘Bhagavato’ is usually rendered exalted or Blessed
One but really means something like: The Lord who knows how to teach the
Dhamma appropriate to different beings out of compassion for them. This word
Bhagavā therefore celebrates the Great Compassion of the Buddha. ‘Arahato’ -
the Arahant, one who is free from defilement, therefore stands for the
Buddha’s complete Purity. ‘Samma’ - perfect, ‘sambuddhassa’ - to the Buddha
(enlightened) by himself; he is perfectly enlightened by his own efforts and
his enlightenment or bodhi was not granted him by any other power or person.
This stands for the quality of the Buddha’s Wisdom, which is unique among the
Teachers of this world.
After this the various
recollections are chanted. Here are some of them in English translation.
Recollection of the Buddha
„Indeed the Exalted One
is thus: the accomplished destroyer of defilements, a Buddha perfected by
himself, complete in clear knowledge and compassionate conduct, supremely good
in presence and in destiny, knower of the worlds, incomparable Master of men
to be tamed, the Teacher of devas and men, the Awakened and Awakener, the Lord
by skilful means apportioning Dhamma.[5]
Recollection of the Dhamma
„The Dhamma of the
Exalted One is perfectly expounded, to be seen here and now, not delayed in
time, inviting one to come and see, leading inwards, to be known by each wise
man for himself“.
Recollection of the Sangha
„The Sangha of the
Exalted One’s disciples who have practised well, who have practised straightly,
who have practised rightly, who have practised dutifully, - that is to say,
the four pairs of men, the eight types of persons - that is the Sangha of the
Exalted One s disciples, worthy of gifts, worthy of hospitality, worthy of
offerings, who should be respected, the incomparable field of merit for the
world“.[6]
Recollection at
the time of using the requisites
„Reflecting carefully I
use this robe only to ward off cold, to ward off heat, to ward off the touch
of gadflies, mosquitoes, wind, sun and reptiles, only for the purpose of
covering the sexual organs“.
„Reflecting carefully I
use this alms food: not for pleasure, not for indulgence, not for personal
charm, not for beautification but only for maintaining this body so that it
endures, for keeping it unharmed, for supporting the Holy Life; so that former
feelings (of hunger) are removed and new feelings (from overeating) do not
arise; then there will be for me a lack of bodily obstacles, and living
comfortably.
„Reflecting carefully I
use this lodging: only to ward off cold, to ward off heat, to ward off the
touch of gadflies, mosquitoes, wind, sun and reptiles, only for the purpose of
removing the dangers from weather and for living in seclusion“.
„Reflecting carefully I
use these requisites for illness - medicines and utensils: only to ward off
painful feelings that have arisen, for the maximum freedom from disease“.
Five Subjects for Frequent
Recollection
These are some of the
recollections, which are chanted at this time; the selection varies from one
vihāra to another. A section from some famous work expounding the Dhamma or
Vinaya may also be read by one of the Bhikkhus while the rest listen, their
hands held reverently at the level of the heart. At the end, the novices may
recite their Ten Precepts.[8]
What happens after this
Morning Chanting depends on the status, of the Bhikkhu. The youngest (in
Rains) together with the samaneras, will go to Dhamma or Pali classes for
about one and a half hours from nine until half past ten. More senior Bhikkhus
will be their teachers. The most senior Bhikkhus, such as the abbot and other
leading Theras, may also teach but usually special subjects and not regularly.
Their time is very full with invitations and appointments. Many people come to
see them and they are invited frequently to go to people’s houses and to other
vihāras, sometimes far distant.
Regarding invitations to
peoples’ houses, some Bhikkhus will have been absent from Morning Chanting as
they had invitations for breakfast. Usually this moans that they would not
have gone for pindapāta. If the house is far away, the owner will send a car
or cars for them but if near the Bhikkhus walk there. Before they enter the
house water is poured over their feet, which are then wiped, often done by the
layman inviting them. Inside a number of cushions have been set out against a
wall and a clean white cloth is sometimes spread over them. The most senior
Bhikkhu sits (preferably with his right side, the side showing respect)
nearest the Buddha image in front of which candles, incense and flowers are
arranged.
When the Bhikkhus are
seated, the family pays its respects to them with the triple prostration and
the layman lights the candles and incense. Then they request the Three Refuges
and the Five Precepts from the most senior Bhikkhu. This is followed by the
chanting of auspicious discourses, passages and stanzas that are selected
according to the occasion. Upon the conclusion of the chanting the laypeople
prostrate again and then serve the Bhikkhus with breakfast. This may be in
their bowls or on plates and sometimes laypeople provide more food for the
Bhikkhus to take back to their vihāras for the forenoon meal. In some houses
gifts of necessities are given to the Bhikkhus who before they go chant the
verses of rejoicing in the donors’ merits. A short talk on Dhamma may also be
given. The Bhikkhus then return to the vihāra. What has been said here applies
equally to an invitation to the forenoon meal.
But we shall suppose
that the Bhikkhu whose day we are following has no such invitation and so
returns after his classes feeling hot and in need therefore of a wash or
shower. In towns, modern vihāras have showers but the traditional bathroom has
large pitchers or tanks of water out of which water is scooped and splashed
over oneself. The lower robe is kept on and gets washed in the process while
another dry one is put on over it and the wet one lowered to the floor.
Refreshed from his bath
the Bhikkhu goes to wherever the food is served. In part this may be the
leftovers from his pindapāta, but there may not be much of this if he has
young pupils! Then in some vihāras arrangements are made to supply food cooked
in the market to the Bhikkhus, a fund supported by laypeople paying for this.
In other places and this is the case with many Bhikkhus, a lay-supporter will
send a tiffin-carrier full of food for the Bhikkhus’ second meal. It is called
the forenoon meal as it must be finished before midday after which Bhikkhus do
not eat. Apart from this there is nothing special to say about this meal.
Sometimes laypeople take food to the vihāra and invite a number of the
Bhikkhus there, or even all of them. This is often done on birthdays or other
special celebrations.
In hot countries and hot
seasons it is advisable to take a rest at this time, so from noon until about
one o’clock the vihāra is rather quiet. Then the time comes for more classes
between one and two for three or four hours in the afternoon. Each vihāra
organises its own programme of instruction though some textbooks may be common
to all.
The variations of a
Bhikkhu’s schedule, which can take place in the afternoon, are more numerous
than in the morning. He can, for example, go to one of the Bhikkhu colleges
for higher education if his studies are advanced enough. There he learns not
only Buddhist subjects but also some other worldly knowledge which may be
useful to him. Here there is a difference of opinion between those who want
Bhikkhus to learn only Pali language, the Dhamma and Vinaya with such related
subjects as the life of the Buddha and Buddhist history and those who think
that modern education is important for the Bhikkhu. The arguments for both
sides run like this. Traditionalists say that the Buddha condemned worldly
talk (literally animal-talk) and worldly knowledge while he praised those who
were deeply learned, in the Three Baskets for example. Their argument is that
Bhikkhus should not burden their minds with much worldly knowledge because it
will only lead them to worldliness and bad conduct. A Bhikkhu has no need,
they say, of any of the subjects between algebra and zoology. He will be well
equipped if he knows his Discipline well, and the Discourses thoroughly. If in
addition he has studied the Commentaries and the Abhidhamma, it will be enough
for his own development, also for helping others. Bhikkhus who get their heads
stuffed full of worldly subjects which do not show the way to renunciation,
neglect both Dhamma and Vinaya and so are easily tempted by worldly pleasures
to disrobe. Then their supporters who have kept them supplied with requisites
for years are disappointed and become disillusioned with Bhikkhus generally so
that the Saddhamma is corroded in this way.
Not true,[9]
say the modernists. Bhikkhus these days should have adequate knowledge of the
world. They should learn psychology, philosophy, also the basic sciences. And
they need as well knowledge of modern languages, which will help them to,
spread the Buddhadhamma. Bhikkhus who know only Pali and Sanskrit and the
Buddhist literatures in them will be as fossilised as dinosaurs in the present
time. What relevance will they have to a modern man coping with so many new
problems and how can he talk to them for they will hardly talk the same
language.
As often in such
disputes, both sides are right - and in some ways too extreme. The
traditionalists are certainly right when they press for a curriculum of
Buddhist languages and studies. It is unfortunately correct to say that
worldly subjects lead to an increase of worldliness. And the behaviour of
bhikkhus does suffer because of this and they do disrobe more quickly since
they are not supported by the strength of Dhamma-Vinaya. But they go too far
if they argue against modern language studies.
Modernists are surely
correct when they argue that modern languages, psychology and philosophy are
proper for the Bhikkhu to study, for these subjects do have some bearing both
on communication with others and with Dhamma. But if they assert that it is
necessary for Bhikkhus to have the same kind of secondary schooling (or
university education) as lay people then they go too far also. A Bhikkhu does
not need many of the things taught in schools - they will not help him nor can
he use them to teach Dhamma. They are just distractions wasting energy and
time which might have gone into his proper studies. He has the time to
specialise in a way, which laypeople can rarely do: he can become master of
the Buddha-word. With that unique knowledge of Dhamma he is in a better
position to help himself, and others, than one with only a smattering of this
and that. Certainly Dhamma is relevant now, so the Bhikkhu learned in it is
not a ‘dinosaur’. Much will depend on how he learns the Dhamma, whether in a
practical way or in some stylised and antiquated fashion. So the debate goes
on …
Bhikkhus may also have
invitations to a formal act of the Sangha, at this time, perhaps an Acceptance
ceremony, or to the fortnightly recitation of the Bhikkhus 227 fundamental
rules, a code called Patimokkha[10].
Other matters arise more rarely, such as the consecration of a new boundary (sīma).
The afternoon may also be the time when donors come and a chanting ceremony is
arranged for them. In some vihāras (in Thailand) where there are crematoria, a
Bhikkhu may be invited to chant or give a sermon in the presence of the family
of the deceased to whom the merits are dedicated. Visits by leading Theras
(senior Bhikkhus) may also provide variety from the usual classes.
When classes end it will
be that good time of the day which is called ‘the cool’. It is not evening or
twilight, which is very brief in the tropics but the sun, is low and a cooling
breeze blows. It is time for another bath and probably a cold drink. These
days in the towns there are all sorts of cold bottled drinks, which if they
are fruit juices, or simulate fruit juices, are allowable for Bhikkhus in the
afternoon and evening. They can only take fruit juices, which are strained and
clear of fruit particles, otherwise it would be equivalent to eating fruit!
Also, various infusions may be drunk at this time - any kind of tea, or coffee
but this must contain no milk, which is counted as a food.
There is no objection to
these mild stimulants. Bhikkhus, of course, may not have any kind of alcoholic
beverage as this would run counter to the aim of the Holy Life which is to
clear the mind of all defilements.
Some free time may
follow this but young Bhikkhus and samaneras have the duty to look after their
teachers, the Theras. So there may be cleaning, robe washing and darning to do
besides their own chores. A note on work may not be out of place here. A
Bhikkhu really should be one with few duties if he is to succeed in the Holy
Life. This does not mean he should be lazy or neglect to serve his Teachers
and help his fellow-Bhikkhus. But it does mean that he should not undertake
work, which will burden him unnecessarily. The Buddha when laying down the
Vinaya has ruled out certain occupations so that Bhikkhus cannot engage in
farming or gardening (as monks of other religions do) nor in mercantile
activities. The Buddha often showed how the Brahmins, originally the priests
of Vedic religion, had changed their ways and he did not intend Bhikkhus to
deteriorate in the same way. Here is an extract from a discourse in verses
about the way Brahmins had been transformed.
Bhikkhus should only
undertake those kinds of work, which they can manage easily, provided they are
permissible. The Buddha sometimes finds Bhikkhus at work repairing kutis and
vihāras. But commended bhikkhus who repaired their own kutis and today one
what the Buddha would have said to Bhikkhus who were artists, or totally
engaged in social service can be surmised when we consider that these works
are not directly connected with Dhamma-Vinaya, learning or practice.
In the early evening,
the time varying in the individual vihāras, the bell will be rung again for
the evening chanting. The period of 45 minutes or an hour will not differ
greatly from that in the morning as regards the content of the chanting though
some of the longer discourses of the Buddha may be recited at this time. While
chanting, the mind should be fixed upon the meaning of what is being said, so
that distraction is avoided. For the town Bhikkhus who practise little or no
meditation this chanting can concentrate and purify the mind to some extent.
And if one knows the meaning of the Pali well, with a concentrated mind deep
faith is stimulated and rapture pervades one’s body. The range of chants in
the evening time is very wide. From among them here is a set of four
traditional verses, possibly originally from Sri Lanka, which are extremely
beautiful in Pali, in praise of the Buddha, Dhamma and Sangha.
The closing chant will
be a set of verses dedicating the good kammas made by the Bhikkhus for the
good and happiness of all living beings. They ‘share’ in this good kamma by
rejoicing with the doers of those actions, and thus make good kamma
themselves. Here is a translation of a Pali composition of Prince Mongkut
(later to become King Rama IV) when he was Lord Abbot of Wat Bovoranives
Vihāra in Bangkok:
When this has finished
then may follow a few moments of silence before all the Bhikkhus, pay homage
to the Buddha-image and disperse to their kutis. Now there is no timetable and
each Bhikkhu spends his time as he likes. Some will have clerical work to do,
especially typing documents for the vihāra’s administration or the texts of
books to be published. Others may spend some time with visitors, perhaps
relatives who have come to visit and sit out on the Bhikkhu’s veranda.
Bhikkhus who take up the ‘work of books’ have examinations to pass, so some
will be poring over their texts while some in traditional fashion will be
learning Suttas by heart. A few may be learning or retaining in their minds by
repetition, the Patimokkha (the 227 Fundamental Rules), which cannot be read
out of a book at each fortnightly meeting but must be recited from memory.
Such a Bhikkhu has to recite part of his text every day and his mindfulness
must be strong, otherwise forgetfulness will show in his mistakes while
chanting. There are still some Bhikkhus who learn whole sections of the Suttas
by heart, sometimes all the suttas and most rarely all of the Three Baskets.
This is a prodigious feat of memory, which perpetuates the most ancient
traditions of the Buddha’s days. There are still some Bhikkhus in Burma who
have accomplished this task. This is a time too when a Bhikkhu can visit his
Bhikkhu friends in that vihāra and discuss matters with them.
Before sleep some
Bhikkhus may spend a short time in meditation, chanting, or both, in front of
their own shrines. The mind should be clear and calm before lying down
mindful. One cannot say that Bhikkhus ‘go to bed’ because often they have no
bed and in a tropical country, almost no bedding. A mat on the floor is
sufficient in the hot weather with a hard pillow and most likely a
mosquito-net. Keeping the lower robe on, a Bhikkhu lies down mindful on his
right side, in the posture seen in recumbent Buddha-images and draws his upper
robe over himself. In colder weather a thin mattress may be used and a blanket
or quilt. As he goes to sleep he has in mind rising promptly in the morning
and not submitting to sloth.
This is one ordinary day
in the life of a study-Bhikkhu, but if all the possible variations were
described this chapter would never come to an end! This tradition of study is
followed by the majority of Bhikkhus though the degree of proficiency they
reach obviously will vary. Some pass only the preliminary examinations as do
many of the Bhikkhus in the village vihāras while some become great scholars
producing original works on Vinaya or Dhamma, either in Pali or in their own
languages. In each Buddhist country there is a great range of literature
interesting to lay people and written in the vernacular, the Buddhist novels
published in Thailand being an example of such books.
But the scholastic
traditions in the three main Theravada countries are not quite the same. A
Thai story has it that an embassy was sent from Ayudhya, capital of Siam, to
the King of Sri Lanka requesting a copy of the Three Baskets. That king
honoured the Three Baskets by dispatching them each in a separate ship. These
became separated on their voyage so that the Vinaya-Pitaka landed in the Mon
country (now lower Burma), the Sutta-Pitaka reached Siam safely, while the
Abhidhamma-Pitaka landed on the shores of Burma. This is meant to account for
Mon Bhikkhus’ strictness in Vinaya, the interest in Suttas in Thailand and the
love of Abhidhamma in Burma. Adapting this somewhat, one could say that Vinaya
is stressed in Thailand, Suttas studied widely in Sri Lanka while certainly
the Abhidhamma is most prized in Burma. But like all such generalisations it
should not be understood that the remaining parts of the Three Baskets are
neglected in any Buddhist country.
Forest Bhikkhu life[11]
differs from the above account in many ways. One thing stands out, it is much
less gregarious and a Bhikkhu has more time for his own practice. Indeed the
Buddha praised solitude for those who want to practise Dhamma. Physical
solitude is quite easily achieved. Then one should have besides solitude of
mind - the completely one-pointed mind able to go deep into meditation, which
is not so easy. Finally one should be without any ‘assets’ - belongings,
possessions, even this mind and body should not belong or should not be
grasped as ‘myself’. This solitariness from assets is equivalent to the
enlightened state, to being an Arahant, and this requires great renunciation
efforts if it is to be attained.
So the forest Bhikkhu’s
life when well-lived requires great effort and determination. But it is rare
to find a Buddhist who without the support of a meditation Master can go to
the forest and live a life of striving by himself. Most forest Bhikkhus,
especially while they are still developing their meditation practice, stay
with a Teacher who can guide them.
In Thailand the foremost
exponent in modern times of the forest Bhikkhu life was the Venerable Phra
Acharn Mun (Bhuridatta Mahāthera).[12]
He was one of the rare Bhikkhus who without much guidance steadfastly
practised the Dhamma in the seclusion of caves and forests full of wild
animals until he reached Arahantship. Out of compassion for people embroiled
in sufferings he taught great numbers of Bhikkhus, samaneras, nuns and lay
devotees. Many who heard his inspiring and eloquent discourses realised great
benefits, either while they were sitting there or later through the Dhamma
that they were encouraged to practise.
Phra Acharn Mun
Bhuridatta Mahathera died in Buddhist Era 2492 (1949) and among the ashes at
his cremation were found the crystalline ‘relics’ (sarīrika-dhātu) which
confirmed the fact that he was indeed an Arahant. His life with its
descriptions of how he practised, what he attained and the Dhamma he taught,
as recorded by his disciple, the Venerable Phra Acharn Mahā Boowa Nānasampanno,
should be read by all Buddhists as an encouragement to practise and attain as
much as possible in this life.
A number of his
disciples are still alive and are now Teachers themselves. What follows here
is a description of the life of a Bhikkhu in one of the forest vihāras
established by them. There are three important aspects of practice in these
forest vihāras: keeping strictly to the Vinaya, undertaking some of the
thirteen austere practices allowed by the Buddha and the actual mindfulness
and meditation. A few words on each of those are necessary to appreciate the
forest Bhikkhu’s life.
Something has already
been said about the Vinaya as laid down in books. In practice it is the way of
restraining all one’s actions of body and speech so that no evil is done. It
is the ‘leading out’ (vinaya) of troubles and sufferings, which are the
results of evil kammas. Even in small matters, there is the right and the
wrong way of doing them and this ‘right’ and ‘wrong’ are based on Vinaya and
mindfulness. For instance, a Bhikkhu puts something down on the floor making a
lot of noise. The Teacher will reprove him for that because according to
Vinaya all possessions, indeed all things that a Bhikkhu handles, should be
carefully preserved and not damaged through negligence. Regarded from the
viewpoint of mindfulness his action shows that he was unmindful and so not
practising Dhamma. The way of doing everything is important and should agree
with the Vinaya tradition. A Bhikkhu who thought he knew of a better way to do
things but one, which conflicted with Vinaya, would be thought conceited. If
he went against the Teacher’s instructions again and again, he might be told
to leave the vihāra or would just be ignored by the Teacher and other Bhikkhus
until he either left of his own accord or changed his ways.
The Vinaya is a
reasonable code and its rules all have their reasons and although in general
this is to restrain body and speech actions, since these actions are born in
the mind, it aids the restraint of greed, aversion and delusion, the three
roots of evil from which all defilements spring. The Vinaya alone cannot root
out these sources of evil but must be backed up by mindfulness and meditation
and strengthened by the austere practices. The reasonableness of the Vinaya
rules may not always be apparent but then we must remember that they were
framed by the Perfectly Enlightened One whose understanding was rather greater
than our own! However to give an example of rules which can be easily
comprehended some of the regulations about food. Not only is a Bhikkhu
forbidden to dig the ground and to cut or break living plants - and thus he is
kept out of agriculture, but also he is unable to buy his own food (as
strictly he has no money), or to cook his own meals. Buying one’s own food and
cooking it gives greed a chance - what one likes and does not like. But when
it is obtained by the alms bowl, or through the offerings of laypeople that
have come to the vihāra, greed has much less chance while restraint becomes
easier. Careful practice of the Vinaya is therefore the basis of the forest
Bhikkhu’s life.
The forest tradition is
also where the austere practices are used. We have read already that the
Buddha disapproved of both the extremes of sensual indulgence and of bodily
mortification, while he taught a Middle Way. Of course, this middle should not
be understood as a compromise but as ways and means transcending extremes. The
austere practices described below may seem extreme to some people but then
they were not intended for all Buddhists, not even for all Bhikkhus. They were
never made compulsory by the Buddha but were aids to individual training to be
used by those Bhikkhus who found them helpful.
[1]See „The Heritage of the Bhikkhu“, Walpola Rahula, p. 29f.
[2]For another account, see „Buddhism“ by Richard A. Gard, published by George Brazillel Inc., New York.
[3]For a fuller account see „The Blessings of Pindapāta“ Wheel No. 73.
[4]For an explanation of the significance of these offerings, see „Lay Buddhist Practice“ Wheel No. 206-207. B.P.S. Kandy.
[5]For stories illustrating these qualities see Ch. XII „The Splendour of Enlightenment“. Mahamakut Press, Bangkok.
[6]For these three reflections explained in detail, see „Path of Purification“. Ch. VII pp. 206-240.
[7]For more on Buddhist chanting, see „Lay Buddhist Practice“ Wheel 206-207 and „Pali Chanting with Translations“.
[8]See Appendix II.
[9]For a modernist view see „The Heritage of the Bhikkhu“ by Walpola Rahula., p. 95f.
[10]See „The Patimokkha“, Mahamakut Press.
[11]See also the account in „With Robes and Bowl“, Wheel 83 /84
[12]A full and inspiring account of his life is in „Phra Acharn Mun: Meditation Master“, Mahamakut Press, Phra Sumeru Road, Bangkok, for free distribution.