Assistance For Bhikkhūs

Assistance for bhikkhūs

The Tathāgata preached the Agghikkhandhopama Sutta during a travelling period. Sixty bhikkhūs who heard this sutta were frightened and vomited blood. Sixty bhikkhūs disrobed and left stating “it is difficult to be a good bhikkhu for life, lay life is better for us”. Sixty bhikkhūs overcame all defilements and attained arahantship. This sutta spread rapidly among the bhikkhūs. Many bhikkhūs who heard this Dhamma disrobed and left saying, “it is very difficult to live completely morally in this sāsana.” At a time; ten, twenty, fifty, hundred and thousands of bhikkhūs derobed and left. Vihāras, which were earlier filled with bhikkhūs, became empty.

The Tathāgata returning to Jetavanārāma after travels rested for two weeks and thereafter visited the vihāras along with Ven. Ananda. On seeing deserted vihāras, reduction of bhikkhu population and unhappy bhikkhūs, the Buddha inquired from Ven. Ananda why these vihāras that were filled with bhikkhūs when He returned from travels earlier are today empty. Ven. Ananda gave the reasons. Then the Tathāgata stating that “as there are many ports to enter the ocean there are many matters regarding which bhikkhūs can achieve satisfaction in my sāsana”, assembled the bhikkhūs and preached the CūSa Accharāsanghata Sutta.

Accharāsaughātamattampi ce bhikkhave, bhikkhu mettan cittan āsevati ayan vuccati bhikkhave, bhikkhu arittajjhhāno viharati satthusāsanakaro, ovādapatikaro amogham raIIhapiuaan bhuñjati, ko pana vādo ye nan bahulīkaronti.

This is the Accharāsanghāta Sutta.

Oh bhikkhūs! If a bhikkhu practises mettā bhāvanā (Meditation on loving kindness) for a moment (time taken to snap the fingers), he does not live non-devoid of jhāna, follows the advice of the teacher, he consumes the food supplied by the people meaningfully, is the meaning of the sutta.

What is indicated by this sutta is that a bhikkhu who practices mettā bhāvanā even for a moment every day becomes one who follows the teachings of the Buddha and consumes food supplied by the people meaningfully. If a devotee supplies food to a bhikkhu expecting merit and it does not result in great merit due to the lack of good qualities of the recipient, consumption of food by such bhikkhu is meaningless. The merit to the donor becomes great only in accordance with the good qualities of the recipient.

Loving kindness is a great virtue. Even if there is a lack of morality, it is over shadowed by loving kindness. Therefore, great merit would accrue by offering alms to a bhikkhu who is full of loving-kindness even though incomplete in morality. As it results in great merit to the benefactor, the food consumed by a bhikkhu full of mettā is not meaningless. The bhikkhu who practices mettā becomes a suitable person to receive reverence and offerings. Accharāsaughātamattan kālan  mettan  āsevanto bhikkhu raIIhapiuaassa sāmi hutvā auano hutvā dāyādako hutvā paribhuñjati. Bhikkhu who practises loving-kindness consumes food supplied by the people as a master, not a debtor but an heir to it. This is indicated in the commentaries to the sutta.

It must be said that according to the  CūIa  Accharāsanghāta Sutta, that impropriety of consuming food offered by devotees to a bhikkhu of impure morality will be nullified because of his practise of loving kindness. The same must be said of robes, gilanpasa and residence. It is very difficult to be of pure morality at all times. Therefore, all bhikkhūs should practice loving kindness, at least for a short time daily. This loving-kindness is one of the means of assistance for bhikkhu consolation. Wishing “well and happy” to those who pay respects is also a form of loving-kindness. Bhikkhūs have made it a habit to wish so in order to remove any bad effect due accepting reverence while being of impure morality. (This is done by most bhikkhūs as a custom without understanding the reason)

There are many Accharāsanghāta Suttas. They have all been preached targeting Agghikkhandhopama Sutta. All forms of meditation are included in those suttas. Therefore, it must be said that a bhikkhu who practises any form of meditation becomes a proper consumer of the four requisites offered by devotees and one who deserves veneration. Worshiping the Buddha with contemplation of the virtues of the Buddha is a form of meditation. Worshiping the Dhamma with contemplation of the virtues of the Dhamma is a form of meditation. Worshiping the Sangha with contemplation of the virtues of the Sangha is a form of meditation. Many bhikkhūs pay homage to the triple gem daily. As it is also a form of meditation, such bhikkhūs become suitable to consume requisites offered by devotees. This worshiping itself is of great benefit to the bhikkhūs. A reason for consolation. Therefore, let there be worshiping of the triple gem every day!

Bhikkhu practices

“Ye te bhikkhave, bhikkhu navā acirapabbajitā adhunāgatā iman dhammavinayan, te vo bhikkhave, bhikkhu catunnan satipaIIhānānan bhāvanāya samādapetabbā nivesetabbā patiIIhapetabbā”.

Oh, bhikkhūs! If there are bhikkhūs newly ordained and entered this Dhammavinaya, oh,bhikkhūs! You should engage such bhikkhūs in the meditation on the four foundations of mindfulness, enter and establish them into meditation on the four foundations of mindfulnss, Is its meaning.

The Tathāgata without mentioning anything else has advised that new bhikkhūs be engaged in mindfulness meditation, because meditation is the main activity to be performed by bhikkhūs. Lay life is short of opportunity and facilities. Pabbajja has not been created as a means of livelihood, but to create leisure and facilities for meditation by those noble sons who desire to escape the cycle of births and deaths. Bhikkhu activity is meditation. Meditation must be done after achieving morality. The bhikkhu has prepared the ground for meditation by being a moral person. Bhikkhu who stops after attaining morality is like one who has prepared the field and not sown the paddy. Bhikkhūs must essentially meditate to obtain the greatest benefit from pabbajja life. Studying, teaching, giving Dhamma talks, chanting pāritta, bringing up pupils; safeguarding, developing and renovating temples; protecting the property of the sangha and helping the lay people in their religious activities should also be done by bhikkhūs for the long endurance of the Buddha sāsana. Whatever else a bhikkhu does, he should not give up meditation. Every bhikkhu must set aside a time for daily meditation. The life of the  bhikkhu who does not engage in other activities but devote the whole time for meditation is more fruitful. Whatever else a bhikkhu does, his life is not fruitful if he does not meditate. Giving up meditation is one of the reasons for the deterioration of the bhikkhu status. There are many benefits to be enjoyed in this world itself because of meditation. People who are born unlucky become fortunate by meditating over a period of time. Meditation reduces defilements such as lust. Thereby they get rid of possible harm due to defilements. Bhikkhūs without self-confidence get attracted to rich and famous lay people. Listen to them. Although not in body, they pay homage in mind. Self- confidence to stand up erect without bowing down the head even in the presence of a king develops due to meditation. Develops the strength to tame others. Develops the strength to effortlessly receive requisites such as robes. Develops the strength of keen wisdom to understand deep matters correctly.

To realize the above-mentioned benefits from meditation one must meditate systematically. It must be known that learning something and repeating it as meditation does not result in any special benefit.

Four meditations

Reflection on the virtues of the Buddha (Buddhānussati), Loving-kindness (Metta), loathsomeness (Asubha) and reflection on death (Maracānussati) are four forms of meditation, which should not be ignored by bhikkhūs. Generally, a bhikkhu who practises them once or twice a day develops faith, realizes the disgust of sansāra and is encouraged to engage in bhikkhu practices. These four types of meditation will also be a form of protection for the bhikkhu. Therefore, it is also known as the “four types of protection”. There is a series of stanzas called “Caturārakshāva” (four types of protection) on Buddhānussati, metta, asubha and maranānussati composed by an ancient teacher to be memorized in order to easily reflect on these four objects such as reflection on the virtues of the Buddha. This has been used by bhikkhūs in Sri Lanka for a long time. This series of stanzas are very suitable for chanting as general meditation. The real benefit of chanting them is obtained when the meaning is learnt. Therefore, the series of stanzas with their meanings are given below.

Reflection on the virtues of the Buddha-meditation

• “Savāsane kilese so eko sabbe nighātiya, Ahū susuddhasantāno pūjānañca sadāraho”

 The blessed Buddha having overcome all defilements along with past habits has acquired an immensely pure mind. Is suitable to receive innumerable offerings by devās and humans.

• “Sabbakālagate dhamme sabbe sammā sayan muni. Sabbākārena bujjhitvā eko sabbaññutan gato”.

 The blessed Buddha having realized by himself all Dhamma belonging to the past present and the future has become the supremely enlightened.

• “Vipassanādi vijjāhi sīlādi caracehi ca, Susamiddhehi sampanno gaganābhehi nāyako”.

 The blessed Buddha, like the fully developed sky, is full of insight knowledge, morality and auspicious things to be done.

• “Sammāgato subhan ihānan amoghavacano ca so, Tividhassā pi lokassa ñātā niravasesato”.

 The blessed Buddha has arrived at the supremely beautiful nibbāna. Speaks meaningful correct words. Has completely understood the three worlds.

• “Anekehi gucoghehi sabbasattuttamo ahu Anekehi upāyehi naradamme damesi ca”.

 The blessed Buddha full of virtues such as morality is the greatest of all beings. Controlled untamed people by various means.

• “Eko sabbassa lokassa sabbatthānusāsako, Bhāgya issariyādīnan gucānan paramo nidhi”.

 The blessed Buddha is the unique completely beneficial teacher for the whole world. Is full of virtues such as honour.

• “Paññāssa sabbadhammesu karucā sabbajantusu, Attatthānan paratthānan sādhikā gucajeiihikā”.

 The blessed Buddha is full of wisdom regarding all matters and compassion towards all beings, which are the two principal qualities benefitting oneself and others.

• “Dayāya pāramī citvā paññāyattānamuddharī. Uddharī sabbadhāmme ca dāyāyaññe ca uddharī.

The blessed Buddha in his great compassion towards all beings and his wisdom, completed the thirty perfections and crossed the ocean of sansāra. Realised all Dhamma. In his compassion, released other beings from the ocean of sansāra.

• “Dissamāno pi tāvassa rūpakāyo acintiyo, Asādhāranañācaaae dhammakāye kathāva kā.

 The physical body of the blessed Buddha visible to the eye is inconceivable. What is to be said of his Dhamma body, which is enriched by incomparable wisdom? It too is inconceivable.

Those who practise this meditation should read other books or learn from teachers, the detailed meaning of these stanzas, which have been briefly mentioned above. Chanting these stanzas will develop faith, only when their meaning is known.

Loving kindness meditation

1. Sukhī bhaveyyan niddukkho ahan niccan ahan viya, Hitā ca me sukhī hontu majjhattātha ca

 May I be always well and happy! May I be without sorrow! Like me may all friendly beings, neutral beings and enemies be well and happy!

2. Imamhi gāmakkhettamhi sattā hontu sukhī sadā, Tato parañca rajjesu cakkavāIesu

May all beings in this village always be well and happy! May all beings in kingdoms and world systems beyond, be always well and happy!

3. Samantā cakkavāIesu sattānantesu pānino Sukhino puggalā bhūtā attabhāvagatā siyun

 May all living beings, all born and beings in all states be well and happy!

4. Tathā itthi pumā ceva ariyā anariyā pi ca, Devā narā apāyaiihā tathā dasadisāsu

 Similarly may all women, men, the noble, the non-noble, devās, humans and beings in hell be well and happy!

Meditation on loathsomeness

1. Vacca sacihāna gandhehi āsayo kāsato tathā, Paiikkūlāni kāye me kucapāni dvīsolasa.

 The thirty- two parts in mybody such as hair are loathsome in colour, shape, smell, location and delimitation.

2. Patitamhā pi kucapā jegucchan kāyanissitan,

Ādhāro hi suci tassa kāyetu kucape ihīto.

 The parts that are attached to the body are more loathsome than those that have fallen out of the body. Why is it? It is because the location of the fallen part is clean. What is on the body is in a loathsome location. That is why?

3. MīIhe kimiva kāyo yan asucimhi samuiihito,

Anto asuci sampucco puccavaccakuiī viya.

 This body is something arising in excrement, like a worm born in excrement. The inside is full of excrement like a filled up lavatory.

4. Asuci sandate niccan yathā medakathālikā, Nānā kimikulāvāso pakkacandanikā

 Excrement such as faeces and urine flow from this body as from a porous pot containing raw meat. This body is a rotting waste pit, home to various insects.

5. Gacaabhūto rogabhūto vacabhūto samussaso, Atekicchotijeguccho pabhinnakucapūpamo.

 This body is like a boil. Like a disease. Like a wound. Difficult to treat, very loathsome, a corpse broken in places.

Reflection on death, meditation

1. Mahāsampattisampattā yathā sattā matā idha, Tathā ahan marissāmi maracan mama hessatī.

 I too will die, as beings that reached the highest positions died. Death will come to me.

2. Uppattiyā sahe vedan maracan āgatan sadā, Maracatthāya okāsan vadhako viya

This death is something that came with birth. Māra(temptor) is always looking for an opportunity to kill like the executioner.

3. Īsakan anivattantan satatan gamanussukan, Jīvitan udayā atthan suriyo viya dhāvati.

 Life does not stop even a moment; it is running towards death from birth as the sun travels from rising to setting.

4. Vijjububbula ussāva jalarāji parikkhayan, Ghātakova ripū tassa sabattāpi avāriyo.

 This life terminates as quickly as lightning, a water bubble, dewdrop or a line drawn on water. This death is like an unavoidable enemy that comes to kill you.

5. Suyasatthāma puññiddhi buddhi vuddhi jinadvayan, Ghātesi maracan khippan kātu mādisake kathā.

 The māra quickly killed the Buddha and the pacceka Buddha who are full of splendour, power, merit and wisdom. What talks about killing one like me?

6. Paccayānañca vekalya bāhirajjhattupaddavā, Marāmoran nimesāpi maramāno

 I who die every moment due to the momentary destruction of nāma, rūpa will die sooner than the batting of an eye lid, due to non-availability of requisites or an external danger.

This meditation on the reflection on death too is deep. This meditation should be practised after getting to know the details by asking a teacher. The details of these must be studied at least from a book on meditation.

Obedience

The virtue known as obedience is acting according to the advice of teacher/preceptor; accepting them respectfully, without questioning and accepting the Dhamma  and vinaya. This is called obedience. This quality will result in the development of bhikkhūs. This quality should be especially present in junior bhikkhūs.The development in this sāsana can be achieved by a bhikkhu only to the extent to which he is obedient to the teacher/preceptor. Some who are proud do not like to accept the advice of the teacher/preceptor. Some who are short- tempered get angry when mistakes are pointed out and advice given to them and go against the teachers. Such bhikkhūs do not achieve success. They will be ignored by their teacher/preceptor, act according to their own wishes for some time, receive no benefit, disrobe and leave the sāsana. They will deteriorate in both worlds. Young men entering the Buddha sāsana, seeking assistance from it to attain nibbāna should always be obedient to their teachers/preceptors. Should never consider the teachers/preceptors who point out mistakes and give advice as enemies and trouble- makers. The teacher/preceptor who points out mistakes and gives advice is not an enemy, but a noble friend of the pupil. Therefore, the Tathāgata preached,

“Nidhīnan va pavattāran yan passe vajjadassinan, Niggayhavādin medhāvin tādisan panditan bhaje Tādisan bhajamānassa seyyo hoti na pāpiyo.”

The teacher who wishes the success of his pupils and threatens, punishes and gives advice is like a person who shows a great wealth to a pauper, therefore, the pupils who seek success should associate such wise people as it could bring them only success and not deterioration; is the meaning of this stanza.

Bhikkhūs who seek the development of the sāsana should be obedient to the teachers as shown by Rāhula sāmacera and Vattabbaka Nigrodha sāmacera. There are many matters over which “Rāhula” sāmacera, who was a child  of the Buddha, could have been proud about. Yet, Rāhula sāmacera was extremely humble. Every morning he takes a handful of sand and wishes that, he receives advice and lessions from the Tathāgata and teachers/preceptors as much as the grains of sand in his hands. Some bhikkhūs throw about the eakel brooms and baskets properly placed by Rāhula sāmacera and then inquire as to “whose work is this”. When the Rāhula sāmanera appears, the others say, “Rāhula was seen there”. When he hears these comments, the Rāhula sāmacera places them back, begs the elders pardon without any comments. He does not engage in arguments with elders. Some elder bhikkhūs who noticed these misdoings tried to advise the offenders. The offending bhikkhūs would then say, “Look after your affairs without interfering with others. We know how to manage our affairs. We do not need your wisdom,” and insult the good bhikkhūs. Threaten them. Repeat the misconduct. There are some people who think very highly of themselves but are really garbage.