How To Protect Morality

How to protect morality

Noble sons having left the parents, brothers and sisters, relatives, wealth and many other belongings, to take pabbajja with the intention of release from the cycle of births and deaths, should always try to maintain morality as indicated by the following stanza.

“Kikīva acaan camarīva vāladhin Piyan va puttan naynan va ekakan.

Tatheva sīlan anurakkhamānā Supesalā hotha sadā sagāravā

The meaning of which is; become a person respectful of the Buddha and pleasant to others and who protect the morality with one’s life as would a female lap wing protect her eggs, deer protect its tail with life, a mother protects her only son and a one eyed person would protect his eye.

As mentioned in the above stanza one should always endeavour to adhere to morality.

“Pātimokkhan visodhento appeva jīvitan jahe Paññattan lokanāthena na bhinde sīlasanvaram”

 It is proper for a bhikkhu who practises pātimokkha sanvara sīla to protect it with one’s own life. Precepts declared by the Buddha should not be violated. Is the meaning of the above stanza.

Death is certain for those who are born. There is no escape from it. How valuable it is if death occurs due to the observance of morality. The one who dies because of observing morality will invariably be born in a happy state. Therefore many virtuous bhikkhūs who preserved morality even at the cost of their own lives, attained arahantship and permanatly escaped death.

Bhikkhūs who protected morality at the cost of their lives.

In the past, a group of robbers tied up a bhikkhu with raw creepers in the Mahāvattani forest in India. They did so because if the thera was allowed to go, the people will get to know that a group of robbers was in the jungle. The thera was able to cut the bindings and free himself. However, as cutting raw creepers was an offence, he did not cut them even to save his life. The thera lied down on the ground as tied up by the robbers, with no intention of living and practiced insight meditation for seven days, attained the state of non-returner and was born in the brahma world after death.

In this island of Lanka, too a thera was tied up with holy basil (Rasakinda) creepers in the jungle. A bushfire started when the thera was tied up. He was able to cut the ropes and free himself. However, he considered it more important to avoid the commiting of an offence than to save his life, practised meditation, and attained arhantship while being burnt to death. Thero Dhīghabhānaka abhaya who came along with five hundred bhikkhūs saw and recognised the dead body, had it cremated and built a stūpa enshrining the relics.

Thero Ambakhādaka Tissa travelling to a more suitable place during a famine, felt very weak due to tiredness by the journey. Unable to go further he lied down under a mango tree. There were many ripe mangoes fallen under the tree. Eating the mangoes picked up by him and not offered by another being an offence; the thera gave up the love for his life and remained hungry. An old lay devotee seeing the thera lying unconscious prepared a drink of mango juice, offered it, let the thera rest a while and carried the thera on his back to the residence. Immensly moved by this kind act, the thera practised insight meditation and attained arahantship by overcoming all cankers whilst on the back of the devotee.

Dhanan caje yo pana angahetu Angan caje jīvitan rakkhamāno, Angan dhanan jīvitan cāpi sabban Cache naro dhammamanussaranto

Wealth is spent to safeguard the bodily parts. Bodily parts are sacrificed to save life. Those who consider Dhamma, sacrifice all organs, wealth and life. Is the meaning of the above stanza. This virtuous, noble thinking should be frequently considered by bhikkhūs.

Benefits of observing morality

Sāsane kulaputtānan patiiihā natthi yan vinā Ānisansaparicchedan tassa sīlassa ko vade.

Meaning:

There is no refuge other than morality for the noble sons in the sāsana.Who will be able to state the extent of benefits of morality? No one.

This stanza expresses that the root of all mundane and supramundane virtues is morality only and its benefits are endless.

Na gangā yamunā cā pi sarabhūvā sarassatī, Ninnagā vā cīravatī mahī cāpi mahā nadī.

Sakkucanti visodhetun tan malan idha pācinan Visodhayanti sattānan yan ve sīlajalan malan

Meaning:

As does the water called morality cleanse the rust of the defilements such as lust in beings, the waters of the river Gangā, river Yamunā, river Sarabhu river Sarasvatī, small rivers and the large river Achiravatī and Mahu cannot clean those defilements.

Na tan sajaladā vatā nacāpi haricandanan Neva hārā na macayo na candakiracankurā,

Samayantī dha sattānan pariIābhan surakkhitan Yan sameti idan ariyasīlan accantasītalan.

Meaning:

Although this noble, great, mild and well-protected morality soothes the burning from defilements, the clouds spreading cool water, cool breeze, golden sandlewood, cool pearl necklaces and gems cannot do so.

Sīlagandhasamo gandho kuto nāma bhavissati, So saman anuvāte ca pativāte ca vāyatiö

 Meaning:

There is no fragrance equal to the fragrance of morality. It blows without a difference with the upper and lower winds.

Saggārohacasopānan aññan sīlasaman kuto, Dvāran vā pana nibbāna nagarassa pavesane.

Meaning:

Where is the ladder as good as morality to climb up to heaven? Where is the door to nibbāna other than morality?

Sobhantevan na rājāno muttā macivibhūsitā, Yathā sobhanti yatino sīlabhūsanan bhūsitā

Meaning:

How would those adorned with the ornament called morality appear becoming? Kings adorned with pearls and gems would not be so becoming.

Appakampi katā kārā sīlavante mahapphalā Hontīti sīlavā hoti pūjāsakkāra bhājanan.

Meaning:

Even the small favour done to a moral person results in great merit. Therefore, the moral person receives veneration and favours.

Yā manussesu sampatti yā ca devesu sampadā, Na sā sampannasīlassa icchato hoti dullabhā

 Meaning:

Is there some pleasure in the human world? Is there some pleasure in the world of devās? Moral people are not short of any of these.

Accantasantā pana yā ayan nibbānasampadā Sampannasīlassa mano tameva anudhāvati.

Meaning:

Is there a great tranquil wealth called nibbāna? The mind of the moral person travels towards such nibbāna.

It is stated in the Akankheyya sutta that many benefits such as appearing pleasant to the fellow bhikkhūs result from morality. In short, this morality brings the entirety of mundane and supramundane treasure.

The Wealth of bhikkhūs

 Wealth is twofold, noble wealth and non-noble wealth. Gold, silver, pearls, gems, garments, houses, land and fields are non-noble wealth.

The qualities such as faith and morality, respected by great beings such as the Buddha are noble wealth. It is not difficult to observe any type of morality for a day or two. It can be done by anybody. What is difficult is to protect at least one precept over a long period. Therefore, people who have observed five precepts for a week without breaking even one are not common among the public. There is no greatness or value in morality protected over a short period, which is something that can be easily achieved. The value is when the morality becomes older. Morality maintained over a month is greater than that maintained over a week. Morality maintained over a year is greater than that maintained over a month. The greatness of morality must be considered thus. The Bhikkhu is one who protects morality for life. Therefore, the morality of the bhikkhu is very high. Its value cannot be assessed. Morality is the wealth of the bhikkhu. Bhikkhu without even a cent is wealthy because he possesses morality. Apart from morality, a bhikkhu possesses many more good qualities such as faith, knowledge, generosity loving kindness and compassion. They are the wealth of a bhikkhu. Not only the virtuous bhikkhu, even an immoral bhikkhu possesses ten good qualities as illustrated in the Milinda question.

“Idha mahārāja, samaca dussīlo Bhudhe sagārāvo hoti, Dhamme sagārāvo hoti, sanghe sagārāvo hoti, sabrahmacārīsu sagārāvo hoti, uddesa paripucchāya vāyamati savanabahulo hoti, bhinnasīlopi mahārāja, dussīlo parisagato ākappam upaiihapeti, garaha Bhayā kāyikan vācasikan rakkhati, padhānābhimukhamassa hoti cittan, bhikkhusāmaññan upagato hoti. Karontopi mahārāja, samaca dussīlo pāpan paiicchannan ācarati. Yatā mahārāja, itthi sapatikā nilīyitvā rahasseneva pāpamācarati, evameva kho mahārāja, karontopi samacadussīlo pāpan paticchannan ācarati, ime kho mahārāja, dasagucā samacadussīlassa gihīdussīlato visesena atirekā”.

“Oh, King! Immoral samaca in this sāsana respects the Bhudda, respects the Dhamma and respects the Sangha. Respects the teacher/preceptor with whom he practises samaca dhamma, tries to study the PaIi and commentaries and mostly listens to the Dhamma. Oh, King! Even the one, who breaks the precepts, conducts himself according to samaca attitude when among the people. He protects against the improper action by body and speech for fear of blame. Oh, King! Even if the immoral bhikkhu engages himself in unwholesome activities, he does so under cover. Oh, King! If a married woman does immoral deeds, she does so in hiding, so does the immoral bhikkhu. Oh, King!

The immoral bhikkhu especially possesses these ten good qualities more than the immoral lay person”. This is the meaning of the above paragraph.

What is there to talk about the good qualities of the moral bhikkhu, when even the immoral bhikkhu has such good qualities? The presence of many good qualities makes the bhikkhu very much greater than a layperson. Bhikkhu life is very fruitful. Some bhikkhūs who do not realize and contemplate on the good qualities and greatness of pabbajja, fail to enjoy the bliss of pabbajja, looks greedily at lay status as great, disrobe and leave. To enable the practice of samacadhamma with joy, all bhikkhūs from time to time should think of the good qualities of pabbajja and develop gladness of mind.

“One should frequently contemplate on good deeds performed in the following manner; I having shed the bonds of sensual pleasures that others are tied up with, stood up from the muddy mess of sensual pleasures, left home, have taken pabbajja, tread the path taken by great persons like the Buddha, in a world where many lead immoral lives I protect sāmacera morality /upsammpanna morality. I use this barren body to perform duties at the stūpa, Bodhi tree, vihāra and for teachers as well as the residence; pay respects to the triple gem; I deliver Dhamma talks, chant pāritta, observe precepts, give precepts to the others with the mouth which many use to utter lies, harsh words, carry tales and engage in idle talk. When contemplating on morality it is better to develop gladness by contemplating on the precepts separately as follows; in this world which is full of people who kill living beings  and hurt others, I live with loving kindness and compassion towards all beings, without killing even a mosquito or a fly”.

Benefits to the world from a bhikkhu

 It is the bhikkhus who prevent the disappearance of the great Dhamma taught by the Bhudda in order to show the path that brings prosperity in this world and the world beyond and bring all mundane and supramundane benefits to those who follow the said path. If not for the bhikkhūs, Buddha Dhamma would have disappeared from the world a long time ago. Prevention of the disappearance of the Dhamma is the greatest service to the world by the bhikkhūs. Many people associate bhikkhūs, listen to their Dhamma talks and as a result, take refuge in the triple gem, observe five precepts, develop loving kindness and compassion, learn the dhamma, reduce ignorance, meditate and gain beneficial results in both worlds. Some attain supramundane paths and fruits such as stream entery; some others associate bhikkhūs, realize the meaning of the Buddha sāsana, enter the order and attain nibbāna. Many who associate bhikkhūs follow their advice, give up habits such as drinking that lead to decline and achieve progress in this world. Still others study under the bhikkhūs and develop themselves. Those who have entered the order of the sangha and those who wish to do so should consider the benefits that would accrue to themselves and the world because of living as a moral and virtuous person and try to live in such a manner.

Becoming a great bhikkhu

 In this sāsana, those who have achieved jhānaa (absorptions) paths and higher powers are considered as great bhikkhūs. At present bhikkhūs who have achieved such high states are not common. However, it is not possible to conclude that there are no such bhikkhūs anywhere in the world. Considering the present day bhikkhūs, those who have not broken major precepts that would affect their pabbajja status, try to observe all precepts, take measures to correct broken precepts, fully perform duties, engage in bhikkhu practices such as studying the Dhamma, teaching the Dhamma, giving Dhamma talks, chanting pāritta and meditating, reduce defilements such as greed and conceit as far as possible, develop virtues such as loving kindness and compassion; although having no permanent abode, benefactors, relatives or wealth but is a helpless person living by travelling from place to place should be called a great bhikkhu. It must be considered that the greatness of bhikkhūs is measured not by their positions, degrees and wealth but by qualities such as morality.

A bhikkhu who does not please people in order to receive favours, does not engage in disagreable activities looking for requisites but practise honestly; may be short of requisites such as robes, there will be people who insult him wherever he goes and less people will treat him well. Therefore, he will find it difficult to carry on life for a long time. It is due to these difficulties that bhikkhūs who conduct themselves according to rules do change after some time. One who looks for requisites in an improper manner and breaks certain precepts such as vikāla bhojana, even under difficult circumstances is not a great bhikkhu. To become a great bhikkhu one must prepare both mind  and body to face any difficulty.

A delicate body is a great hindrance for the practice. When the body becomes more delicate, the requirements also will be more.Those who seek treatment for the body have to supply them by improper means, when such supplies become short. To avoid such a situation one must prepare the body to be able to bear up sun, rain, dew and any climatic condition, to live on any type of rough food, to consume any unpalatable food, to live on any kind of food, when required quantities are not available and bear up the pestilence of flies and mosquitoes.

Hindu yogis condition their bodies with exercise. It is not found in the books that the practice of physical exercise was prevalent among Buddhist monks. However, it is not bad for bhuddhist monks to condition the bodies by exercising. Even if one does not engage in exercise, activities such as walking, going on alms round and performance of duties can condition the body to a great degree. One who conditions the body should practice sitting and sleeping on hard surfaces. Train to stay and sleep in the open air. Must get used to drinking cold water instead of gilanpasa. Should consume food with awareness of the required quantity. Should not consume various items of food from time to time even during the allowed periods. It is harmful for the body to get used to consuming sweet drinks such as tea, coffee as gilanpasa.

There  had  been  no  habit  of  consuming  gilanpasa  by bhikkhūs  in  ancient  times  as  done  by  the  present  day bhikkhūs. They have used cold water to quench their thirst. It is made clear by the fact that bhikkhu duties specify that drinking water should be made available. It is not stated in the vattakkhandhaka that gilanpasa instead of water should be offered to an arriving visitor. It is quite clear from the following statement in the vinaya commentary, Pānīyena pucchantena sace sakin ānitan pānīyan sabban  pivati  puna ānemīti pucchitabbo, which says that if the visitor drinks all the water offered to him, the bhikkhu who offered the water should ask whether to bring water for a second time; that bhikkhus consumed cold water and not gilanpasa in the form of tea, coffee to quench the thirst. The habit of consuming gilanpasa is also not found among Burmese bhikkhūs. There, the visitors are also offered cold water.

It is somewhat of a hindrance for bhikkhūs to have acquired the habit of chewing beetle or tobbaco and smoking. Beetle being available wherever you go, the habit of chewing it is not so harmful. However as lay people do not frequently offer cigarettes to bhikkhūs, they have to supply same themselves. Those who are used to cannot be without them. Therefore, the bhikkhu who is used to smoking tend to supply the likes of cigars by improper means. Therefore, acquiring the habit of smoking is a great hindrance to becoming a great bhikkhu.

Conditionong the mind is reducing defilements such as greed and developing qualities such as being satisfied with whatever is available. Mind can be conditioned by studying and practising qualities required of a bhikkhu. The craving that seeks many requisites, pleasent requisites, reverence and praise is a hindrance to becoming a great bhikkhu. To spend a good life as a bhikkhu one must get used to being satisfied with whatever requisites such as robes that are received. Learning and reciting the following stanzas taught by Sāriputta Mahā thera is very useful for bhikkhūs.

“Allan sukkhan vā bhuñjanto na bāIhan suhito siyā Ūnūdaro mitāhāro sato bhhikkhu paribbaje”

A bhikkhu who consumes delicious or rough food should not completely fill the stomach. A bhikkhu must become one who eats the right quantity with reflection.

“Cattāro pañca ālope abhutvā udakan pive, Alan phāsu vihārāya pahitattassa bhikkhuno”

One must eat about four or five mouthfuls of rice less than what is required to fill the stomach and drink water, it is sufficient for the comfortable living of bhikkhu whose minds is directed towards nibbāna.

“Kappiyan tan ve chādeti cīvaran idamatthitan, Alan phāsuvihārāya pahitattassa bhikkhuno”

If the robe received is an allowable one and it can cover the required places of the body, then such robe can be used for the benefit of protection from the cold. Such robe is sufficient for the comfortable living of a bhikkhu whose mind is directed towards nibbāna.

Pallankena nisinnassa jaccukenābhivassati, Alan phāsu vihārāya pahitattassa bhikkhunoö

If it would just prevent the knees getting wet when sitting in a cross- legged position, such kuti is sufficient for the comfortable living of a bhikkhu whose mind is directed towards nibbāna.

A bhikkhu, who has not conditioned the mind and is greedy, will not be satisfied with however much requisites he receives. How can I wear these old robes without feeling ashamed? How can I go somewhere? How can I live on food like this? How can I not feel ashamed when someone comes to this ramshackle residence? How can I offer a seat to a visitor? Want I die of an illness, as I have no means of finding some money? What can I do if I have to go on a journey? The bhikkhu with an unconditioned mind will repent thinking of these shortages. For this reason, alone his body will become thin. Lose colour. Sometimes contract diseases. This bhikkhu after repenting for sometime will progressively get to acquire requisites by improper means. A bhikkhu living with a conditioned mind will not repent due to shortages. He will survive on whatever is available and live happily while considering  the greatness of his good qualities such as morality. Hermits who live in the jungle without salt, sour things or cooked food can survive on fruits and greens and live long healthy lives because they have happy conditioned minds. Lesser the requisites, a bhikkhu with a conditioned mind will feel better.

When Bodhsatta, prince Temiya was living in the jungle, his father the king visited him. Having seen the residence and the food the Bodhisatta ate, the king was amazed and inquired, “how come your body is so beautiful when you eat such food and live alone in the jungle”. Then the Bodhisatta replied as follows.“Eko rāja, nipajjāmi niyate paccasanthate. Tāya me ekaseyyāya rāja, vacco pasīdati”.

 Oh, king! I sleep alone on leaves spread on the floor; such sleeping alone makes the body beautiful.

“Na ce nettinsabandhā me rājarakkhā upaiihitā, Tāya me sukhaseyyāya rāja, vacco pasīdati”.

Oh, king! There are no royal protectors carrying swords around me. The body becomes beautiful because of the comfort of sleeping alone.

“Atītan nānusocāmi nappajappāmi nāgatam, Paccuppannena yāpemi tena vanno pasīdati”.

I do not feel sad about the past. Do not wish anything for the future. Live in the present. This makes the body beautiful.

“Anāgatappajappāya atītassānusocanā, Etena bālā sussanti naIova harito luto.”

The body dries up like the bamboo stick cut and left in the sun due to expectations for the future and repentance about the past.

Considering these facts bhikkhūs must not feel greedy for requisites but consider the greatness of their practice and live protecting the precepts, however meagre are the requisites received.

“Dukkaran duttitikkhañca abyattena hi sāmaññan Bahū hi tattha sambādhā yattha bālo visīdati.

Pabbajja is difficult for the stupid one with unconditioned body and mind. Cannot bear up. Cannot maintain. This pabbajja has many difficulties that cause the stupid one to retreat.

“Katīhan careyya sāmaññan cittan ce na nivāraye Pade pade visīdeyya sankappānan vasānugo”.

If the mind going towards sensual pleasures is not stopped, for how many days will such a bhikkhu carry on the practice? The bhikkhu who from time to time get attracted by improper thoughts will retreat in the practice of samaca dhamma. Will stop without any progress.

Dangers of immorality

Protection of precepts by a bhikkhu should not be second to the protection of his life. A person having broken the precepts and appearing as a virtuous bhikkhu among other virtuous bhikkhūs, accepting reverence because of perceived morality, consuming requisites decreed by the Tathāgata only for the moral ones, receiving reverence from virtuous bhikkhūs and participating in vinaya kamma are very serious matters.

Kuso yathā duggahito hatthamevānukantati. Sāmaññan dupparāmaiiham nirayāya upakaaahati.

(Dhammapada nirayavagga)

How will the improperly held kusagrass cut the hand so will the improperly taken and practiced pabbajja drag the person to hell? Is the meaning of it.

The Tathāgata has stated in the Aggikkhandhopama Sutta that the suffering caused to an immoral bhikkhu by accepting reverence shown by devotees is greater than that caused when his two legs (shanks) tied by a strong rope and pulled by two strong men until the skin, flesh, sinews and bones are cut; chest stabbed with a knife or dagger.

Further      the     Tathāgata     has            stated in the Aggikkhandhopama Sutta that wearing robes offered by devotees while being immoral, causes suffering greater than wrapping a red hot iron sheet around the body; eating food offered by devotees causes suffering greater than opening the mouth with hot pliers and inserting red hot metal balls; using beds and chairs offered by devotees causes suffering greater than making to sit and lie down on red hot iron chairs and beds; living in temples built by devotees causes suffering greater than being completely immersed in a pot of molten iron with the legs up and head down.

It is good to memorise the following series of stanzas from the Visuddhi magga.

“Abhivādana sādiyane

Kin nāma sukhan vipannsīlassa, DaIhavāIa rajjughansana Dukkhādhikadukkhassa yan hetu” 

What pleasure for an immoral person in accepting reverence from others? Such acceptance of reverence is the cause of greater suffering than the suffering experienced when pulling in two directions a strong fibre rope tied to the legs (shanks).

“Saddānamañjalīkamma Sādiyane kin sukhan asīlassa Sattippahāra dukkhā-

Dhimatta dukkhassa yan hetu”.

 What pleasure for one without morality to endure reverence by devotees with both hands raised? Bearing such reverence is greater suffering than a blow on the chest with a weapon.

“Cīvara paribhoga sukhan Kin nāma asaññatassa, Yena cīran anubhavitabbā

Niraye jalita ayopattasamphassā”.

What pleasure in wearing robes for one without discipline? He should suffer contact with red-hot iron sheets heated in hell for a long time.

“Madhuro pi picaapāto Halāhalavisūpamo asīlassa, Ādittā gilitabbā

AyoguIā yena cirarattan”.

Delicious food is like poison for the one without morality. He should swallow red hot metal balls in hell for a long time.

“Sukhasammato pi dukkho Asīlano mañcapīihaparibhogo, Yan bādissanti cīran

Jalita ayomañcapīihāni.

Beds and chairs considered as comfortable are suffering for the immoral. He is hurt by red- hot beds and chairs in hell for a long period.

“Dussīlassa vihāre Saddhādeyyamhi kā nivāsa rati, Jalitesu nivasitabban

Yena ayokumhi majjhesu”.

What pleasure for the immoral person in living at a vihāra given by devotees? He should live in a pot of red- hot molten iron.

“Sankassara samācāro Kasambujāto avssuto pāpo, Anto pūti ca yan

Nindanto āha lokagaru”.

The Tathāgata who insults the immoral bhikkhu says; immoral bhikkhu has doubtful habits, is garbage rejected by the moral, putrid inside because of immorality, extremely wet due to the defilements that flow from six doors and is a sinner.

“Dhijjīvitan aññassa

Tassa samacānavēsadhārissa, Assamacassa upahatan

Khatamattānan vahantassa”.

The unfortunate life of the person who appears as a bhikkhu after destroying and rejecting virtues is disgusting.

“Guthan viya kucapan viya Macdanakāmā vivajjayantīdha, Yan nāma sīlavanto

Santo kin jīvitan tassa”

Does the moral reject the immoral, just as someone who likes to be adorned rejects feaces and dead bodies? For what purpose is his life?

“Sabba bhayehi amutto

Mutto sabbehi adhigama sukhehi, Supihitasaggadvāro Apāyamaggan samārūIho”.

“Karucāya vatthubhūto Kārucikajanassa nāma ko añño, Dussīlasamo dussīlatāya

Iti bahuvidhāpi dosā.

Who else is the person other than the immoral that has not escaped all fears, devoid of the pleasure of [super human] attainments, have closed the doors to heaven, traverse the wrong path and subject to compassion by kind people? So stated are the manyfold faults of the immoral.

Aggikkhandhopama Sutta was preached for the immoral that have deteriorated from the samaca status, but appears as samacas. It is shown by the phrase “assamaco samana paiiññno” in the sutta.

“Ekavīsatividhāya anesanāya jīvikan kappento anipakavutti nāma hoti, na paññāya ihatvā jīvikan kappeti, tato kālakiriyan katvā samacyakkho nāma hutvā tassa sanghāiipi ādittā hoti sampajjalitā.

It is shown in the commentaries to the Kandaraka Sutta of the Majjhima Nikāya that bhikkhus who transgress minor precepts and live immorally, will be born after death as samaca yakka wearing burning bowls and robes. It is stated in the Lakkhana Sanyutta of the Sanyutta Nikāya that bhikkhus, bhikkhunis, sāmaceras and sāmacerīs who had misbehaved in the Kassapa Buddha sasana were seen as weeping petas bearing burning bowls and robes at the GijjhakuIa mountain by the Ven. Lakkhana. Facts being so, it must be known that improper behaviour by bhikkhūs is very dangerous.