The Quality Of Intolerance

The quality of intolerance

As much as patience (tolerance) is a virtue of bhikkhūs, intolerance towards matters that should not be tolerated is also a virtue of a bhikkhu. It is a greater virtue. There are a set of matters that a bhikkhu should not tolerate. The Tathāgata has declared them as follows.

Idha bhikkhave, bhikkhu uppannan kāmavitakkan nādhvāseti, pajahati, vinodeti, vyāntīkaroti, anabhāvan gameti.

Uppannan vyāpāda vitakkan nādhvāseti, pajahati,  vinodeti, vyāntīkaroti, anabhāvan gameti.

Uppannan vihimsā vitakkan  nādhvāseti,  pajahati, vinodeti, vyāntīkaroti, anabhāvan gameti.

Uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, vyāntīkaroti, anabhāvan gameti. Evan kho bhikkhave bhikkhu hantā hoti.

(Anguttara catukka bhaya vagga)

This teaching shows that bhikkhūs should not tolerate arising in their minds, of the unwholesome thoughts such as sensuous thoughts, hating (vyāpāda) thoughts, cruel (vihimsā) thoughts and other unwholesome dhamma such as jealousy, conceit and avarice.

Sensuous thoughts are the thoughts that arise regarding properties and people that one is fond of. Obtaining good temples, building nice and beautiful temples, obtaining good implements, capturing good benefactors and becoming a layperson are sensuous thoughts that can arise in bhikkhūs.

Hating thoughts are those of ill will, which arise regarding others. They are thoughts such as so and so is like this. So and so did this to us.

Cruel thoughts are those that arise regarding hurting and destroying others. These three are called, unwholesome thoughts. The arising of the three unwholesome thoughts and other unwholesome dhamma should not be tolerated by a bhikkhu. Here intolerance means, when any among them arises, not allowing them to remain and develop. If any unwholesome dhamma arises in the mind, a bhikkhu should try to get rid of it, as he would try to put out the fire in his dress (robe). Unwholesome dhamma arisen when travelling should be got rid of during travelling itself. Unwholesome dhamma arisen when sitting should be got rid of while seated. Unwholesome dhamma arisen when lying down should be got rid of while lying down. Unwholesome thoughts arisen in one posture should not be carried to another posture.

In the past bhikkhūs who lived in groups of ten or twenty discussed as follows. Friends, we have not taken pabbajja to avoid debt or for not having a means of livelihood or because of any other difficulty. We have taken pabbajja for the sole purpose of ending suffering. Therefore, we will get rid of defilements arising when walking, during the walk itself. Therefore, they came to an agreement. We will get rid of defilements arising when sitting, while seated. We will get rid of defilements arising when standing, while standing. We will get rid of defilements arising when lying down, while lying down. If when going on alms round as a group, a defilement occurs in one bhikkhu, he will stop immediately. Other bhikkhūs too would stop. The bhikkhu in whom the defilement arose will advice himself, get rid of the defilement and proceed. If he cannot overcome the defilement, the bhikkhu will sit down on the spot. The rest will also sit down. Some among the bhikkhūs, who sat down, will overcome the defilements, attain paths and  fruits and leave. Some will overcome the defilement, get up and leave. May pious bhikkhūs follow the example of those ancient bhikkhūs and practise the intolerance of dhamma such as sensuous thoughts!

Unity among bhikkhūs

“Eko Dhammo bhikkhave, loke uppajjamāno uppajjati bahujana hitāya, bahujana sukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan. Katamo eko Dhammo? Sanghasāmaggī. Sanghe kho pana bhikkhave, samagge na ceva aññamaññan bhacaanāni honti, na ca aññamaññan parihāsā honti, na ca aiiamaiian parikkhepā honti, na ca aññamaññan paricchajanā honti. Tattha appasannā ceva pasīdanti pasannānanañca bhīyyo bhāvo hoti.”

(Itivuttaka PaIi)

Bhikkhūs, one dhamma arises in the world for the benefit of the people, for the comfort of people and for the gain of people and devās. What is this dhamma? It is the unity among bhikkhūs. Bhikkhūs, when the Sangha is united, there will be no arguments among them. There will be no threats among them. There will be no abusing among them. They will not be banished because of certain actions. Those who do not believe in the sāsana will develop trust in it because of the unity among bhikkhūs. Those who believe will further strenghthen their belief. It is the meaning of the above para.

This sutta indicates that the mutual unity of bhikkhūs will bring about great pleasure to them, worldlings and devās. Abusing and fighting among each other are animal habits and not human habits. It is very stupid if such animal habits are found among bhikkhūs, considered as a section of people in this world who are serene and pure. If bhikkhūs live in disunity actions such as abuse, threats, physical attack, fault finding, blame about transgressions, driving away the weak from temples, capturing temples from the weak, litigation among them, which are unsuitable and lowly for a bhikkhu will take place. Some by harming others, getting harm done to others, capturing other’s belongings, getting into litigation and causing litigation will be subject to defeat and lose the bhikkhu status. Lay people who see quarreling among bhikkhūs will boycott them saying “They have no virtue. They do not have as much virtue even as us. There is no benefit to us from associating or giving alms to them.” Think lowly of them. What a shameful matter it is for bhikkhūs? If bhikkhūs in some temple live disunited and hating each other, those bhikkhūs will develop hateful thoughts during most part of the day. They are unwholesome citta. One takes pabbajja to avoid unwholesome acts and perform wholesome acts more than in lay life. It is very lowly if a bhikkhu commits unwholesome acts during greater part of the day. A person living with hateful thoughts will not find it easy to forget them at the moment of death.

Imamhi cāyan samaye kālaukayirātha puggalo, Nirayan upapajjeyya cittan hissa padūsitan.

 As given in the stanza above if the bhikkhūs who live with mutual hate happen to die having hateful thoughts, they will end up in hell after a lowly life here. How unfortunate it is to end up in hell after being a bhikkhu for life with much effort and suffering. The temple which has bhikkhūs who are disunited, frown at each other, blame each other, find fault with each other and live filled with hate is as unfortunate a place as hell. The lay life where they live with loving kindness is much more beneficial than that. Facts being so, disunity will cause great harm and loss to bhikkhūs.

When bhikkhūs live in disunity at some place, it is not only a problem for the bhikkhūs involved but also a problem to a certain extent for the bhikkhūs not connected to it. It is a problem for the benefactors of various temples. The benefactors and relatives of confronting bhikkhūs will go against each other. Some uneducated lay people will follow the confronting bhikkhūs, take part in activities contrary to Dhamma and prepare conditions for birth in hell. This is why the Buddha declared that schism among bhikkhūs is harmful to all worldlings and devās.

To live in unity without confrontation, it is necessary to identify factors leading to confrontation and remove them. Conditions leading to unity must be created. Consideration of sect-caste-area differences is one reason for disunity.

“Seyyatāpi pahārāda, yā kāci mahānadiyo, seyyatidan? Gangā yamunā aciravatī sarbhū mahī, tā mahā samuddan patvā jahanti purimāni nāma gottāni, mahāsamuddotveva sankhan gacchanti. Evameva kho, pahārāda, cattāro me vaccā khattiyā brāhmacā vessā suddā, te tathāgatappa vedite dhammavinaye agārasmā anagāriyan pabbajitvā jahanti purimāni nāmagottāni, samacā sakyaputtiyātveva sankhan gacchanti.

 (Anguttara aIIhaka mahāvagga)

The Tathāgata told Pahārāda the king of asuras, that just as the waters of the rivers Gangā Yamunā Aciravatī Sarbhu Mahī on reaching the ocean lose their orginal names and nature and become one with the ocean, those who enter this sāsana from many nations, cities, castes and areas will lose their previous names and castes and become sons of the Buddha. Buddha considers all bhikkhūs in his sāsana as his sons. Therefore, all bhikkhūs in the sāsana should consider other bhikkhūs as their brothers. No bhikkhu should be put aside saying he belongs to such and such caste, is from such and such area, and is of such and such sect and a pupil of such and such bhikkhu.

Excessive greed is also a reason to destroy unity. The person with excessive greed attempts to grab everything in temples and received by temples and to give them to one’s own people. This also hurts feelings of others and results in disunity.

Excesive conceit is also a reason for disunity. The person who is full of conceit always tries to achieve leadership and make others follow him. He will not like to follow bhikkhūs and elders. This will make him unpleasant to others.

Jealousy is also one of the causes of disunity. The jealous person will try to destroy other’s benefits, fame and dishearten benefactors. This will hurt other’s feelings and result in disunity.

Excessive covetousness is another cause for disunity. Excessively covetous person will not tolerate anyone living in his temple. Will dislike others using his own property or property of the Sangha. Does not like anyone getting even a minor job done by someone under him. Does not tolerate another bhikkhu receiving a favour from a benefactor considered his own or from his relative. Disunity will arise because of the unpleasetness created by these factors. Impatience is also a cause of disunity.

Some chief bhikkhūs of temples do not treat others fairly. Some teachers do not treat pupils fairly. These are also causes of disunity. Bhikkhūs should try to get rid of these bad qualities that cause disunity. The Tathāgata has declared six things to be done as remembrance factors of unity (smaranīya dhamma). Bhikkhūs should develop these qualities in themselves.

Smaranīya dhamma (Things to be remembered with respect)

Chayime bhikkhave, Dhammā sārācīyā piyakaracā garukaracā sangahāyā avivādāya sāmaggiyā ekī bhāvāya sanvattantī. Katame cha?

• Idha bhikkhave, bhikkhuno mettan kāya kammam paccupaiihitan hoti sabrahmacārīsu āvī ceva rahoca, ayampi dhammo sārācīyo piyakaraco garukaraco sangahāya avivādāya sāmaggiyā ekī bhāvāya sanvattatī.
• Puna ca param bhikkhave, bhikkhuno mettan vacīkamman paccupaiihītan hoti sabrahmacārīsu āvī ceva rahoca, ayampi dhammo-pe-

• Puna ca paran bhikkave, bhikkhuno mettan manokamman paccupaiihitam hoti sabrahmacārīsu āvī ceva rahoca, ayampi dhammo- pe-

• Puna ca paran bhikkhave, Bhikkhu ye te lābhā dhammikā Dhammaladdhā antamaso pattapariyāpanna mattampi tathārūpehi lābhehi appaii vibhattabhogī. Ayampi dhammo- pe-

• Puna ca paran bhikkhave, bhiikkhu yāni tāni sīlāni akhaaāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaiihāni samādhi sanvattanikāni. Tathārūpehi, sīlehi     sīlasāmaññagatoviharati sabrahmacārīsu āvī ceva rahoca, ayampi dhammo -pe-

• Puna ca paran bhikkhave, bhikkhu yāyan diiihi ariyā nīyānikā nīyāni takkarassa sammā dukkhakkhāya. Tathārūpāya diiihiya diiithisāmaññagato viharati sabrahmacārīsu āvī ceva rahoca, ayampi dhammo sārācīyo piyakaraco garukaraco sangahāya avivādāya sāmaggiyā ekībhāvāya samvattatī.

Ime kho bhikkhave, cha Dhammā sārācīyā piyakaracā garukaracā sangahāya avivādāya sāmaggiyā eki bhāvāya sanvattantīti.

(Anguttara chakka sārānīyavagga)

Smaracīya dhamma are qualities that lead to pleasentness, respect, helpfulness, harmony and likemindedness. Fifth and the sixth qualities given in this sutta are applicable only to Arahants and not found in putujjana bhikkhūs. Ordinary putujjana bhikkhūs can develop only the first, second and third qualities.

The first smaracīya dhamma is the performance of kindly physical acts for fellow bhikkhūs, equally in their presence and absence.

The second smaracīya dhamma is the performance of kindly verbal acts for fellow bhikkhūs, equally in their presence and absence.

The third smaracīya dhamma is the performance of kindly mental acts for fellow bhikkhūs, equally in their presence and absence.

Washing bowls and robes, boiling robe colouring material, dyeing robes and fetching water for fellow bhikkhūs in their presence is the performance of kindly physical acts in their presence. Performance of these acts when they are not present is kindly physical acts in their absence. Kindly physical acts such as doing work, which they are unable to do, helping to do work which they are unable to do alone and nursing when they are ill are kindly physical acts that should be performed on behalf of junior fellow bhikkhūs. Speaking with due respect for different individuals in their presence and absence are kindly verbal acts. Making wishes such as “May you be well and happy” are kindly mental actions. If bhikkhūs honestly follow at least these three smaracīya dhamma, that itself will result in harmony among them.

The fourth smaracīya dhamma is considering every requisite beginning from the little food that falls into the bowl as the property of the sangha, offering them to fellow bhikkhūs and depending on what is leftover. This is a great quality, specific to bhikkhūs who have great strength of sacrifice, great loving kindness, and ability to endure suffering and have noble ideas. This quality is immensely helpful in establishing goodwill and harmony. Although it is not possible for everyone to develop this quality, all bhikkhūs should try to develop it at least to some extent. Some greedy people who do not consider the difficulties of others but only the the benefits to self will take everything offered without leaving anything for the donor. Will take as long as it is possible to take. If something is borrowed from another, it is used without any care and destroyed. They will not return the item to the owner at the suitable time. It will be kept until the owner comes looking for it. Even the virtuous individuals who live among indecent people engaged in such childish acts without consideration for propriety cannot fulfill the fourth smaranīya dhamma.

Three mahā thēras who lived in harmony

Once upon a time three mahā theros named Anuruddha, Nandiya and Kimbila lived in a forest called Gosinga. Pleased by the harmonious existence of the three mahā theros, the Buddha displayed his appreciation by visiting the Gosinga forest alone one evening. The guard of the forest saw the Tathāgata arriving at a distance and called out to say, samaca, do not come here, three active bhikkhūs live here, do not disturb them. Anuruddha thero heard this and said “devotee do not stop the blessed one, who has arrived. He is our teacher.” Therafter he along with

Nandiya and Kimbila theros, went up to meet the Buddha. One thero took over the bowl and the robes of the Tathāgata. One thero prepared a seat. One thero kept water to wash the feet. The Tathāgata took the prepared seat and washed the feet. The theros paid respects and sat on a side. Thereafter the Tathāgata engaged in pleasant talk with those bhikkhūs.

“Kacci pana vo Anuruddha, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññan piyacakkhūhi sampassantā viharatha”.

The Buddha inquired. “What? Anuruddha are you living in harmony, happily, looking at each other pleasantly as milk and water.” Anuruddha thero replied, “Yes bhante”. Then the Tathāgata inquired, “Anuruddha, how do you live in harmony like milk and water.”

Then the Anuruddha thero said, “I think that the opportunity for me to live with these fellow bhikkhūs is a great fortune and benefit. I perform kindly physical acts, make kindly speech and have kindly thoughts towards  these fellow bhikkhūs in their presence as well as in their absence. In acting in such manner, I do not act according to my wishes but according to their wishes. “Bhante, although we have three bodies we are of one mind.” Nandiya and Kimbila theros expressed the same thoughts.

The Tathāgata appreciated the three theros living in harmony and uttered “Sādhu” and inquired “Anuruddha, are you living heedfully.” Anuruddha thero replied, “Bhante, blessed one, if one of the three of us return to the vihāra first, he will prepare the seats, fetch water, keep the vessal to collect extra food. If someone returns from the villge later, he will eat the extra food if he so wishes, if he does not like it he will discard the excess food and wash and store the vessal. Fold and put away the seats. Store away the vessal for water. Sweep the refectory. If someone sees that the vessal is empty, he will fill it with water. If it is not possible to carry the vessal alone, he will make a hand sign to call another bhikkhu and carry the vessal together. Therefore, we do not even waste a word. Blessed one, once every five days, we spend the whole night discussing Dhamma.” The Tathāgata highly applauded their conduct.

Things to be done at gatherings

Sannipatitānan vo bhikkave, dvayam karauīyan, dhammīvā kathā ariyo vā tuuhībhāvo

(Udāna nandavagga)

Bhikkhūs, there are two things you can do at a meeting. That is, speak the Dhamma or maintain noble silence. Is its meaning.

When two or more bhikkhūs meet, they should speak the Dhamma and not lowly talk such as how to build temples, plant trees and increase the number of benefactors. If there is no material available for such talk, noble silence should be maintained. There are two types of silence, namely noble silence and non-noble silence. Silence of animals such as cattle without any discussion or benevolent thoughts and silence with lustful thoughts is non-noble silence. It is not suitable for bhikkhūs. Noble silence is contemplating some Dhamma, Some matter resulting in benefits for self or others and some kammaiihāna (object of meditation) one has practised. Those who can achieve absorptions maintain the greatest silence.

Subjects of discussion unsuited for bhikkhus.

“Na kho panetan bhikkhave, tumbhākan patirūpan kulaputtānan     saddhā     agārasmā                                                  anagāriyan pabbajitānan yan tumhe anekavihitan tiracchānakatan anuyuttā vihareyyātha, seyyathīdan? Rājakathan corakathan        mahāmattakathan                   senākathan bhayakathan yuddhakathan annakathan pānakathan vatthakathan sayanakathan mālākathan gandhakathan ñātikathan yānakathan gāmakathan janapadakathan itthikathan                                           surakathan                      visikhākathan kumbhaIIhānakathan pubbape takathan nānattakathan lokakkhāyikan samuddakhāyikan itibhavābhavakathan itivāti.”

(Anguttara dasaka yamaka vagga)

This para indicates that it is not suitable for noble sons who ordained with the intention of attaining nibbāna, to spend time engaged in lowly talk such as stories about kings, because they waste valuble time and will develop defilements due to enjoying such talk. Relating stories about kings such as Dhahamsonda, Dharmāsoka and Dutugemunu, not for enjoyment but to illustrate the consequences of wholesome and unwholesome actions and encourage lay people to perform wholesome acts is suitable. It is not wrong to relate stories about kings, to show impernenace for developing wisdom.

Among these stories, KumbhaIIhāna kathā are stories about ferries and ferrymen or about slave girls who fetch water. To talk about their ability to dance and sing is unsuitable. Talk about their morality and virtue is suitable. Pubbapetakathā is talk about previous relatives. It is not unsuitable to talk about how such and such of our relatives lived according to the Dhamma, accepted the triple gem and performed these wholesome acts. Nānattakathā are various other unsuitable speeches not mentioned here. Bhavābhavakathā are vain talk about progress and destruction.

Ten types of speech to be practiced by bhikkhūs.

Appicchakathā, santuIIhikathā, pavivekakathā, asausaggakathā, viriyārambhakathā, sīlakathā, samādhi kathā, paññakathā, vimukti kathā, vimuttiñāua dassanakathā.

These ten types of speech should be made at bhikkhu gatherings.

Appicchakathā is speech regarding reduction and elimination of desires. SantuIIhikathā is speech regarding satisfaction from whatever is received. Pavivekakathā is speech about the three solititudes kāya viveka (solititude regarding body), citta viveka (solititude regarding mind) and upadhi viveka (solititude from grasping). Kāyaviveka is living alone without anyone. Performing all acts such as travelling alone. Citta vivēka is attainment of eight absorptions devoid of sensuous desires. Upadhi viveka is nibbāna free from grasping of defilements and conditioned things. Kāya viveka brings about the other two. Bhikkhūs should first develop kāya viveka.

 “Yathā brahmā tathā eko yathā devo tathā duve,

Yathā gāmo tathā tayo kolāhalan taduttariö

 (Yasojatthera Gāthā)

To be alone is like brahma. Having a second person is like a deva. Where there are three, it is like a village. If still more, it is a commotion. Bhikkhūs should be mindful of this advice.

“Asausaggakathā” is speech about escape from five types of contact. Ear contact, eye contact, verbal contact, contact regarding exchange of goods and body contact are the fivefold contacts. Lust arisen by hearing about the beauty of a woman is ear contact. Lust arisen by seeing the beauty of a woman is eye contact. Lust created by talking with a woman is samullapana contact. Lust arisen by using other’s property is sambhoga contact. Lust arisen by acts such as holding hands is body contact.

Viriyārambhakathā are speech about effort made to overcome defilements arisen when walking, during the walk itself. Vimuttikathā is speech about the four fruits. Vimutiianadassana kathā is speech about the nineteen reflections.