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.
