Bhikkhu and Sangha are two important words that the
Buddha used to refer to the monastic community. After his enlightenment the
Buddha for the first time gave higher ordination to his five friends called
“Pañcavaggiya Bhikkhu” i, then to Yasa and his five friends, namely, Vimala,
Subhāhu, Punnaji and Gavampati who soon became Arahants. Later their fifty
friends received higher ordination from the Buddha and eventually they also
became Arahants. The total number of Arahants increased into sixty one. Thus the
number of Arahants appeared to be sixty oneii in this world. Then the Buddha
instructed them to propagate his teachings around the world. The Buddha
said:
“Cārata bhikkhave cārikaṃ bahujanahitāya,
bahujanasukhāya,
lokānukampāya atthāya hitāya
sukhāya devamanussānaṃ"
Walk, monks, on tour for the blessing
of the manyfolk, for the happiness of the many folk out of compassion for the
world, for the welfare, the blessing, the happiness of deve and man. Let not
two (of you) go bye one (way.) Monks, teach dhamma which is lovely at the
beginning, lovely in the middle, lovely at the ending. Explain with the spirit
and the letter the Brahma-faring completely fulfilled, wholly pure. There
beings with little dust in their eyes, who, not hearing dhamma, are decaying,
(but) if they are learners of dhamma, they will grow. And I, monks, will go
along to Uruvelā, to the camp township, in order to teach dhamma”.iv
Where was the dwelling place for the
Bhikkhu Saṅgha at that time? The
Buddha and his disciple Bhikkhu Saṅgha were living here and there, in a
forest, at the root of a tree, on a hillside, in a glen, in a mountain cave, in
a cemetery, in a forest glade, in the open air, on a heap of straw.v They
spread Buddha’s teachings and peace by wandering from village to village and
city to city. They had no definite dwelling residence. They had to bear
suffering and sorrows. Also, they had to face dangerous situation with sun
shine, rain, winter, worms, insects, grasping, and assorted kinds of poisonous
and ferocious living beings.vi Various hindrances occurred in their
meditation.
In the second rain retreats of the Buddha
after his enlightenment with thousands of monks reached at Rajagaha. Then King
Bimbisara was streamer (sotapanna) having heard the Dhamma advice. Then King
Bimbisara offered a livable place named Veluvana Garden for the Buddha and
Bhikkhu Sangha. Then the Buddha had given them direction. Oh Bhikkhus, from
this day you can accept the Park.vii But still could not get permission to
accept Monastery (vihāra).
Now at that time, a great merchant (setthi)
of Rajagaha went early one morning to a pleasure grove. While wandering in the
Bamboo garden, he observed the Bhikkhu Saṅgha living here and there experienced
immense anguish. Having seen the suffering of Bhikkhu Saṅgha, he made up his
mindviii to offer dwelling places. Because the monks were facing various kinds
of suffering, and for that reason it would obstruct their concentration. They
would possibly engage in deep concentration without any obstacles if a Vihāra
was offered for them, and it would protect them from the bites of mosquitoes,
insects, and ferocious animals.
Then the great merchant of Rajagaha
approached those monks; having approached, he spoke thus to those monks: “If I,
revered sirs, were to have dwelling-places (vihāra) built, would you stay in my
dwelling places?”ix Then those monks said him, “Householder, dwelling places
have not been allowed by the Buddha.” Then the great merchant (setthi) of
Rajagaha requested them. “Well then, revered sirs, having inquired to the
Buddha, tell me (what he says).” Then these monks replied thus, “Very well,
Householder.”
Then those monks reached to the Buddha and
spoke thus: “the great merchant (setthi) of Rajagaha is willing to offer a
dwelling place to us. What line of conduct should we follow." On this
occasion, the Buddha addressed the monks, saying: "I allow, monks, from
this day, you can accept these five kinds of abodes: a dwelling-place, a curved
house, a long house, a mansion, a cave.”x
Having obtained permission from the Buddha,
these monks approached to the merchant (setthi) of Rajagaha. After approaching,
they spoke thus to the great merchant of Rajagaha: “Householder, dwellingplaces
had been allowed by the Buddha. Do now what seems right.”xi Then the great
merchant of Rajagaha had sixty dwelling-places established on one day alone.
When the merchant had these sixty dwelling-places finished he approached the
Buddha, having approached; having greeted the Buddha, respectfully he spoke
thus to the Buddha:
Now the question is that, to whom were those
monasteries offered to and why? Why the monasteries were offered by that rich
man? The evident reason is for merits and to achieve heaven, and the Bhikkhu
Sangha to live without any difficulties and happily for meditation. That is why
the Buddha declared that offering Vihāras are the best and people always can
earn merits.
There are two important references that
indicate Buddha also accepted bigger gifts from kings and that these were
considered Saṅgha property.
Incidentally the offering verse is giving below in Pali and English as
follows:
“Imam vihāraṃ catudissa agataṃ anagatassa bhikkhu saṅghassa uddisse dema saṅgho yatha sukhaṃ paribhūñjanto”xii
This monastery from around
not come yet, and we offering with reference to coming Bhikkhu Saṅgha wish to use
happily.xiii
Who is the authority of the Vihāras
in present? Are monks or Saṅgha
could live happily at monastery? Also are the monks practicing their duties as
(sīla) morality (samādhi) concentration and (paññā) wisdom? Only a few modest
monks follow properly duties such as Dhamma and Vinaya. Most Buddhist monks in
Bangladesh, not studying Dhamma and Vinaya engage with many unnecessary
activities which are out of Vinaya, and monks join in Saṅghadāna and get some
honorarium for professional service and some monks do well, they help to the
poor students and novices (samaṇeras)
for studying purpose. But most the monks do not help others but use for oneself
stingily. At present, the Saṅgha
administration in Bangladesh is very week and in worse situation. Those who are
in highest possession such as Saṅgharāja, Upasangharāja, Secretary, members
and whole Saṅgha Council do not
possess any administrative power. “Where there is no respect for rules, there
is no Discipline”. The junior monks do not respect the senior monks properly,
and also the senior monks do wrong with junior monks, not showing their
affection toward junior monk. And this is because we do not have proper Bhikkhu
training centres for the learning teachings enshrined in the Pali Canon. There
is no frequent assembly of the Sangha which is said to bring about discipline
and happiness to the Order (sukhā saṅghassa sāmaggi, sammagānaṃ tapo sukho).xiv At
present, highest monks mostly do partiality, such as, preceptor-ism (Guruvāda)
and disciple-ism (Śiśyavāda) i.e. if invitation is sent from abroad to attend a
conference, highest monks select his disciples only and some of his close
flatterer. As a result of these cases, Dāyakas get good chances to criticize
those Bhikkhus and the Saṅgha as a whole. In spite
of that, Dāyakas should have to consider that ordinary Bhikkhus are still
subject to their defilements (kilesas). On the other hand, they are also
protector of the Buddha Sāsana and thus are the symbols of the Buddha and the
Buddhists. So they deserve devotees’ reverencexv for their general contribution
as the member of the Sangha praised by the Buddha himself.
From the Buddha’s own promulgation of the
rule to possess dwelling place (senasana) for their own use donated by the
devotees is evidently seen in the Vinayalankara, thus:
“Vihāra dāyaka nāma natthi”xvi
The meaning is, “Monastery is not for Dāyaka”.
But now-a-days, the committee Dāyakas are the authority
of Vihāras, and the Vihāra is directed by committee, some monasteries are built
by a family and they use their power to the abbot and others residence monks.
Most of the monks in Bangladesh, living at the monastery by direction of the
Dāyakas. So they order the monks to do various kinds of activities at their
monastery, and the monks following command, direction, order and injunction of
devotees (Dāyakas). If some monks do not follow Dāyakas command then, they
reprimand from the Vihāra. Some devotee criticize thus; oh our Bhante is so
lazy, he never plant flowers and trees in the monastery, he does not developing
our monastery, does not talk with us, he does not give us his properties and
useable things. I myself faced all those problems when I was in Bangladesh.
Reasons of above, some foolish Dāyakas make a group and check up the monk
whether he is do something wrong or not, when that group seek fault of that
monk then they attempt to reprimand him. Sorry to say that true, but I have to
mention here both side Bhikkhus and Dāyakas. But I’m not mentioning all Dāyākas
and Bhikkhus here, only a handful of Dāyakas in every Buddhist village have
impolite and fault finder.
Because of these reasons, most of the
monks are going to the foreign countries and many of them disrobe. As a result,
many Vihāras have no monk, monk-less Buddhists going to lose beliefs in the
Buddha, the Dhamma and the Saṅgha.
One of these consequences seems to be the most deplorable that is the
conversion of Buddhist girls and boys into the Islam and in other
religions.
I lived in Sri-Lanka for 3 years, in
Myanmar for 3 years and in Thailand for 5 years, my 11 years of experience in 3
main Theravada Buddhist countries I have never seen the Buddhist people to
interfere in the monastery, and I have never seen any Buddhist people to take
chance to deliverance any Dāyaka’s speech at religious ceremony with the Saṅgha. Only the Buddhist
people of Bangladesh possessed the power on Vihāra and abbot, also in every
activities devotee attempt to show there power, possession, fame and praise
mostly devotee speakers like to speak about political not Dhamma in the Kathina
ceremony, monks could not get chance to preach their valuable Dhamma. Some
donors get possession as chief guest, sit on respectable chair with Saṅgha and declare amount in
microphone how much they are going to offer at monastery. According to Buddhism
the above mentioned all points are not a proper way and may devotee must have
to consider all.
Finally I would like to welcome
Dāyakas as well as Bhikkhus to investigate rightly which is the suitable duty
for them in social and religious life. The roots of unwholesome action are
called Lobha, Dosa and Moha. These three unwholesome roots are the causes of
all kinds of suffering. We must have to know what we are doing and what we are
supposed to do, according to the Buddhist principle both for laymen and monks.
As a proverb goes on “A cobbler should stick to his last.” Therefore, every
Bhkkhus should engage in practicing Sīla, Samādhi, paññā, with the aim to
attain Nibbāna. On the other hand, the Dāyakas duty is to practice
householder-virtues (Gahapati Dhamma) and to support the Bhikkhu Saṅgha for the perpetuation
of Buddha Sāsana.
"Mama Upajjhayassa Bāṅglādesassa Mettapadipassa
parama
pūjaniyassa sirimato Saṅgharakkhitassa
Mahāterassa yassa jīvanaṃ
cintādhārāca mama jīvane pātheyyaṃ tesaṃ Saritvā Samappito ayaṃ gantho.
Dedicated to my revered teacher light of
metta Ven. Saṅgharakkhita Mahāthera of
Bangladesh, whose life and thought have become the source of my inspiration and
guidance.
May all beings be well and happy!
References-:
i I. B. Horner, The Book of the Discipline Vol. IV
(Mahāavagga), Translation, Luzac & Company Ltd, London: 1951.p.28. At
Isipatana the Buddha at first used the word Bhikkhu Sangha.
ii Ibid, p. 28.
iii Mahāvaggapāli, (Vinaya-piṭaka).
iv Ibid, p.28.
v vi I. B. Horner, The Book of the Discipline Vol. V
(Cullavagga), Luzac & Company Ltd, London: 1952. p.204.
vii I. B. Horner, The Book of the Discipline Vol. IV
(Mahāavagga), Translation, Luzac & Company Ltd, London: 1951.p.52.
viii It is said as he determined to donate dwelling place
to the Saṅgha, ‘his mind became
clear and bright’ (Assa cittaṃ
pasidi). ix Ibid, p. 204.
x Op. cit, p. 205.
xi Ibid, p.204.
xii Cullavaggapāli
xiii Ibid.
xiv Dhp. 194.
xv The Buddha warned to reverence and fear towards these
four persons: 1) To young viper: it is a poisonous that its bite can lead to
death. 2) To Spark of fire: it is dangerous because it can destroy the world.
3) To the young prince: because he is royal blood and possesses royal
authority, using which he is able to punish one even to death penalty. 4) A
young Buddhist Novice: because he is virtuous one, the messenger of the Buddha,
he is endowed with 22 kinds of qualities, he is spirited than the ffire. That’s
why the Buddha said to be careful from these four things. (See
Milindapañha)
xvi Buddhabani Vinayalaṅkāra.
