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I decided to share this article for two reasons. The first is that lay people need to know the Vinaya. This is important because they mean more than just rules(Vinaya – The Nature Likes to be in Equilibrium) and because we may interact with monks. One should avoid doing actions that damage the Sasana such as giving money to bhikkhus. The second reason is that there might be people who want to experience the life of a bhikkhus, even if temporarily. If you have the opportunity and the freedom to do so it can bring you immense Kusulas. However, you have to be careful because it is a double-edged sword.
- It is possible to end up in an apayas just as it is possible to reach Nibbāna. Compare Venerable Sariputta and Venerable Devadatta. Both were monks, yet the outcome is different. One committed Sangha Bhēda (dividing the Sangha) and the other contributed to the explanation of the Abhidamma which helps to deepen our knowledge. It is up to each person to decide whether they are made for this life or not. Before seeing, we should at least try temporarily. Especially if you don’t have big responsibilities like a family, a partner, debts and a very busy job, health problems etc. The 8 precepts are also good indicators. The life of a bhikkhu facilitates the attainment of the higher stages of the path (Anagami and Arahant). Of course, it is possible to achieve all the stages of magga phala while being lay. However, a long life as an arahant is lived in monkhood.
- It’s up to everyone to see what they want to do. It’s perfectly fine to want to remain lay. However, if our goal is to be an arahant or anagami as quickly as possible you will have more chances by becoming a bhikkhu. Lay people who become anagami or arahant are those who have done the majority of the work in past lives. It is very rare to become a bhikkhu and maintain this lifestyle see Rarity of Monkhood
list of the 227 rules of pātimokkha
The 4 pārājikas
1. Not to have sexual intercourse.
2. Not to steal.
3. Not to commit murder ( kills humans)
4. Not to claim attainments of stages of pure mental concentration that have not been achieved (Jhanas or magga phala).
- Breaking these 4 rules results in irreversible expulsion for life from the sangha. Even a monk who has committed this without being caught loses his status as a bhikkhu, even if he continues to live in the sangha. His ordination becomes void.
- On the site click on each of the rules to see the reason and the history of their creation.
- Some rules seem strange, but it takes wisdom to apply them well. They are there for a reason.
- Those who have committed anantariya papa Kamma and seduced a nun or monk cannot be ordained.
- The translation was done from Pali to Burmese, from Burmese to French, and from French to English. It may likely have some errors. You have to see wisely.
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It really helps me a lot! I have recently been considering becoming a monk. It has been very motivating. Thank you.
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Sadhu Sadhu Sadhu 🙏🏿🌸☸️
I’m glad to hear it Dossakhayo. You should try even if it’s temporary. I don’t know your personal situation. But, if you don’t have big responsibilities, a busy job, a married life, or health difficulties you can do it. In addition, I notice that you have great knowledge of abhidamma. By becoming a bhikkhu you will have plenty of time to study the abhidamma in more depth, and to meditate at the same time without being disturbed.
- We are still young why not put our energy into the Dhamma? I tried and saw that it would be better if I remained secular for the moment. I was too careless, impulsive and impatient. This kind of attitude risks leading me to tarnish the honour of the sangha and break many rules. You have to try it, some will be surprised that they are made to become a bhikkhu in the long term. There is also the option of 8 precepts for life. Sir Lal knows better since he lives this life.
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It’s flattering for me. I try to stay curious and keep learning. I still have a lot to learn, though. Especially with regard to Abhidhamma, I know next to nothing. Thank you for the encouragement.
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You welcome 🙏🏿
I would like to know if you have Reddit. There is a thread called Theravada. I write essays on Dhamma topics in it. This thread lacks explanations about the abhidamma. If you don’t mind you can come and write your essays on the abhidamma. It would be very beneficial for many. Of course, you have to have a Reddit account and the desire to do it.
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Thank you for your kind words. However, I have limited knowledge about Abhidhamma and find it difficult to assist. I’m not being modest; I genuinely don’t know much about Abhidhamma. Once I have learned more and gained a deeper understanding, I will consider participating. Thank you.
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No problem Dossakhayo 🙏🏿
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Sorry, everyone, I forgot that the English version of the site (Dhammadana.org) does not give the history and reason for each of the 227 rules. It is the French version which gives the reason and the history. Please translate.
For example, here is the context of the 4th rules
One day a great famine came upon the kingdom of Vajjī. The bhikkhus who were performing the vassa retreat near the Vaggumhadā River had great difficulty in obtaining food during their daily rounds. They then agreed to find a way to obtain food more easily. Some claimed to the people about other bhikkhus: “So-and-so has attained such-and-such jhāna, So-and-so is a sotāpana, So-and-so is an arahant, etc.” The people, in the grip of excessive veneration, then deprived themselves of food and drink to offer some to the bhikkhus. As soon as Buddha became aware of the facts, by severely reprimanding these bhikkhus, he instituted that a bhikkhu who would boast or have others boast about unobtained realizations would commit a pārājika. He specified, however, that a bhikkhu with pure sīla who has good training in the practice of vipassanā or samatha and who falsely claims a realization that he sincerely believes he has obtained, does not commit a pārājika. Thus, Buddha established pārājika 4.
If to show off, a bhikkhu knowingly claims that he has eliminated kilesā or that he has obtained realizations (one of the four jhāna or arupavacara samapatti; one of the four psychic powers or one of the four stages of ariyā ) while knowing that it is false; whether asked or without being asked, he loses his status as a bhikkhu for life.
pārājika 4 in pāḷi
« yo pana bhikkhu anabhijānaṃ uttariranussadhammaṃ attupanāyikaṃ alamariyañāṇadassanaṃ samudācareyya “itti jānāmi, itti passāmī” ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visudd hā pekkho evaṃ vadeyya “ajānamevaṃ āvuso avacaṃ jānāmi apassaṃ passāmi, tucchaṃ musā vilapi” nti aññatra adhimānā, āyapi, pārājiko hoti asaṃvāso.
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EATING ALMS FOOD RECEIVED THROUGH DECEPTION IS WORSE THAN EATING A RED HOT IRON BALL
308th verse of the Dhammapada.
“Seyyo ayogulo bhutto,
tatto aggisikhūpamo,
yañ ce bhuñjeyya dussīlo,
ratthapindam asaññato.”
“It is better for one to eat, a red hot iron ball than to eat alms-food offered by people if one is immoral and unvirtuous.”
- This story is the reason for the establishment of the pārājika 4 by Lord Buddha.
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Here is a sutta which speaks of the qualities of a bhikkhu who has reached the sotāpanna stage.
And what, mendicants, is the nature of a person accomplished in view?
Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato?
This is the nature of a person accomplished in view.
Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa:
Though they may fall into a kind of offense for which resolution is possible, they quickly disclose, clarify, and reveal it to the Teacher or a sensible spiritual companion.
kiñcāpi tathārūpiṁ āpattiṁ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti;
And having revealed it they restrain themselves in the future.
desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati.
Suppose there was a little baby boy. If he puts his hand or foot on a burning coal, he quickly pulls it back.
Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṁ akkamitvā khippameva paṭisaṁharati;
Further on, the sutta lists the 7 qualities of a sotāpanna bhikkhu.
When a noble disciple has these seven factors, they have properly investigated their nature through the realization of the fruit of stream-entry.
Evaṁ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya.
A noble disciple with these seven factors has the fruit of stream-entry.”
Evaṁ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti.
- I also decided to post the comment below from Sutta Central because it is relevant.
Vinaya offences fall into a number of classes, all of which must be confessed by a guilty monastic to their fellow monastics. Some are resolved upon confession, others by undergoing a procedure of relinquishment or temporary suspension. However, the most serious offences—sexual intercourse, murder, stealing, and lying about spiritual attainments—entail immediate and permanent expulsion. Offences are further distinguished by intention, as some offences may be transgressed without ill intent or even unknowingly (for example, eating at the wrong time). A stream-enterer cannot commit an expulsion offence ( The 4 Pārajika), but they may commit one of the other offences without ill intent.
- When a sotāpanna commits a Vinaya fault, he does not conceal it and promptly discloses it to his master or another bhikkhu. This is a quality specific to all sotāpanna (lays or bhikkhus). They never hide their faults. See the Ratanasutta
Even if they do a bad deed
Kiñcāpi so kamma karoti pāpakaṁ,
by body, speech, or mind,
Kāyena vācā uda cetasā vā;Theyy are unable to conceal it;
Abhabba so tassa paṭicchadāya,
They say this inability applies to one who has seen the truth.
Abhabbatā diṭṭhapadassa vuttā;
This sublime gem is in the Saṅgha:
Idampi saṅghe ratanaṁ paṇītaṁ,
By this truth, may you be well!
Etena saccena suvatthi hotu.
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See also the story of Khujjuttara which shows this inability of sotāpannas to hide bad deeds.
Khujjuttarā, in her daily purchase of flowers for Queen Sāmāvatī, usually bought only four ticals worth of flowers and pocketed four ticals out of the Queen’s daily allowance of eight ticals for flowers. But on the day she became an ariya (as Stream-Enterer), Khujjuttarā had no mind to steal the money entrusted to her and bought eight ticals worth of flowers, which now filled her basket. Queen Sāmāvatī, seeing an unusually large quantity of flowers in Khujjuttarā’s basket, asked her: “Why dear Uttarā, you have such a big basket of flowers today, unlike the previous days! Did the King increase my allowance for flowers?”
Khujjuttarā, as an ariya, was now incapable of telling lies, and so confessed her previous misconduct. The Queen asked her: “Why, then, have you brought such a big quantity of flowers today?” And Khujjuttarā replied: “Because I do not steal the money today. I cannot do so because I have realized Nibbāna. I have comprehended the Deathlessness, after hearing the Buddha’s discourse.”
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The 13 dhutaṅgas are the only ascetic practices authorized by Lord Buddha. It is important to note that they are not obligatory. Each bhikkhu is free to practice this or not. We can compare the 13 dhutaṅga to the 8 precepts of the laity. Lay people don’t need to follow the 8 precepts. We must know that Lord Buddha has a perception that is beyond anything we can imagine. He never allows unnecessary things. Jhanas, Abhidamma and dhutaṅga are not obligatory to reach the magga phala stages. However, they are necessary for some people. One can completely ignore these things and become an arahant. The only obligatory thing is the understanding of Tilakkhana and the 4 noble truths. Lord Buddha taught these things because of the diversity of gāti among beings. Some people inevitably have to go through these things to reach Nibbāna. Even among arahants, there is always a difference in gāti. Some prefer to live alone, others in a community. See the story of Venerable Arahant Kondanna. He asked Lord Buddha for permission to live alone in the forest. There were anariya masters who lost disciples and they saw that Lord Buddha had many disciples who respected him. They concluded that it was because he lived a very simple life. Lord Buddha said that they were wrong. Some disciples live an even simpler life. He listed 5 dhutangas. Mahāsakuludāyisutta
In a sutta, the Lord Buddha asked the Venerable Arahant Maha Kassapa to abandon the dhutaṅgas. He refused and said he does this to encourage those in the future who want to follow his example and because he prefers to live like that. Jiṇṇasutta
Venerable Arahant Maha Kassapa was designated by Lord Buddha as the best practitioner of the 13 dhutaṅga.”Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidam Mahākassapo.”
Lord Buddha warned against the arrogance that some bhikkhus may develop while practicing dhutaṅgas. Sappurisasutta
There are 5 reasons which push a person to practice the 13 dhutaṅgas.
A person may be wilderness dweller because of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity.
Mandattā momūhattā āraññiko hoti, pāpiccho icchāpakato āraññiko hoti, ummādā cittakkhepā āraññiko hoti, vaṇṇitaṁ buddhehi buddhasāvakehīti āraññiko hoti, appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya āraññiko hoti.
These are the five kinds of wilderness dwellers.
Ime kho, bhikkhave, pañca āraññikā.
But the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.
Imesaṁ kho, bhikkhave, pañcannaṁ āraññikānaṁ yvāyaṁ āraññiko appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya āraññiko hoti, ayaṁ imesaṁ pañcannaṁ āraññikānaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
- The same is said for the other Dhutaṅgas.
Here is a list of suttas that mention dhutaṅgas. Take note that the 13 are not mentioned together; they are scattered throughout the nikayas. Araññavagga
- Some people wrongly associate the 13 dhutaṅgas with the Visuddhimagga of Buddhaghosa. This is a mistake. The Dhutaṅgas are indeed mentioned in the suttas. Buddhaghosa is a bhikkhu commentator it is normal that he is interested in that. However, it is important to note that the 13 dhutaṅgas were not invented by Buddhaghosa, and it is incorrect to claim so. This is similar to those who argue that the Abhidhamma is not the words of Lord Buddha. The 13 dhutaṅgas are addressed to bhikkhus and not to lay people. These practices are for bhikkhus inclined toward simplicity and hermit life. This is not an invention.
Thirteen ascetic practices (dhutaṅga) in Theravada Buddhism
1. The refuse rag wearer’s practice (pamsukūlikanga)
2. The triple robe wearer’s practice (tecīvarikanga)
3. The alms food eater’s practice (pindapātikanga)
4. The house-to-house seeker’s practice (sapadānikanga)
5. The one sessioner’s practice (ekāsanikanga)
6. The bowl food eater’s practice (pattapindikanga)
7. The later food refuser’s practice (khalu pacchā bhattikanga)
8. The forest dweller’s practice (āraññikanga)
9. The tree root dweller’s practice (rukkhamūlikanga)
10. The open-air dweller’s practice (abbhokāsikanga)
11. The charnel ground dweller’s practice (susānikanga)
12. The any bed user’s practice (yathā santhatikanga)
13. The sitter’s practice (nesajjikanga)
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Devadatta used some dhutaṅgas to create a schism in the Sangha. He proposed to Lord Buddha to make some of these practices obligatory. Of course, Lord Buddha refused and said that it is up to each person to decide whether they want to follow them or not. See Saṅghabhedakakkhandhaka
The Buddha replied, “No, Devadatta.
“Alaṁ, devadatta.
Those who wish may stay in the wilderness and those who wish may live near inhabited areas.
Yo icchati, āraññiko hotu; yo icchati, gāmante viharatu.
Those who wish may eat only almsfood and those who wish may accept invitations.
Yo icchati, piṇḍapātiko hotu; yo icchati, nimantanaṁ sādiyatu.
Those who wish may wear rag-robes and those who wish may accept robe-cloth from householders.
Yo icchati, paṁsukūliko hotu; yo icchati, gahapaticīvaraṁ sādiyatu.
I have allowed the foot of a tree as resting place for eight months of the year,
Aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṁ anuññātaṁ;
- See the Dhutaṅga #8,3,1,9 on my post above this reply.
I highly recommend reading this sutta, as it discusses Devadatta’s wrongful actions. The sutta is particularly interesting because it delves into Sangha Bheda, which is one of the 5 anantariya kamma. It’s worth noting that lay people, nuns (bhikkhunis), and novices are unable to cause Sangha Bheda, even if they attempt to do so.
A nun cannot cause a schism in the Sangha, even if she makes an effort to do so. A trainee nun,
Na kho, upāli, bhikkhunī saṅghaṁ bhindati, api ca bhedāya parakkamati, na sikkhamānā saṅghaṁ bhindati …pe…
a novice monk, a novice nun, a male lay follower, or a female lay follower cannot cause a schism in the Sangha, even if she makes an effort to do so.
na sāmaṇero saṅghaṁ bhindati, na sāmaṇerī saṅghaṁ bhindati, na upāsako saṅghaṁ bhindati, na upāsikā saṅghaṁ bhindati, api ca bhedāya parakkamati.
- Lord Buddha said that there are cases where a sangha bheda does not lead to rebirth in nirayas. The key is intention whether wholesome or unwholesome.
What sort of person who causes a schism in the Sangha isn’t irredeemably destined to an eon in hell?”
“Katamo pana, bhante, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho”ti?
“In this case, a monk proclaims what’s contrary to the Teaching as being in accordance with it.
“Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti.
He has the view that what he says is legitimate and the view that the schism is legitimate. He doesn’t misrepresent his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying,
Tasmiṁ dhammadiṭṭhi, bhede dhammadiṭṭhi, avinidhāya diṭṭhiṁ, avinidhāya khantiṁ, avinidhāya ruciṁ, avinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—
‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’
‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti.
When such a person causes a schism in the Sangha, he’s not irredeemably destined to an eon in hell.
Ayampi kho, upāli, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho.
- All this information is in the same sutta Saṅghabhedakakkhandhaka.
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- The following links talk about the rules of Bhikkhunis Pātimokkha. The Bhikkhunis (Buddhist nuns) have 84 rules more than their male counterparts. Which comes to 311.
The Bhikkhunīs’ Code of Discipline
- Bhikkhunis have a total of 8 pārājika. As a reminder, pārājika are faults which lead to expulsion for life from the Sangha. The 4 Pārājikas of Bhikkhus are the same as those of Bhikkhunis. Here are the other 4 that are specific to Bhikkhunis only.
5. Should any bhikkhunī, lusting, consent to a lusting man’s rubbing, rubbing up against, taking hold of, touching, or fondling (her) below the collar-bone and above the circle of the knees, she also is defeated and no longer in affiliation for being “one above the circle of the knees.” [See Bhikkhus’ Saṅghādisesa 2]
6. Should any bhikkhunī, knowing that (another) bhikkhunī has fallen into an act (entailing) defeat, neither accuse her herself nor inform the group, and then — whether she (the other bhikkhunī) is still alive or has died, has been expelled or gone over to another sect — she (this bhikkhunī) should say, “Even before, ladies, I knew of this bhikkhunī that ‘This sister is of such-and-such a sort,’ and I didn’t accuse her myself nor did I inform the group,” then she also is defeated and no longer in affiliation for being “one who concealed a fault.” [See Bhikkhus’ Pācittiya 64]
7. Should any bhikkhunī follow a bhikkhu who has been suspended by a united Community (of bhikkhus) in line with the Dhamma, in line with the Vinaya, in line with the teacher’s instructions, and who is disrespectful, has not made amends, has broken off his friendship (with the bhikkhus), the bhikkhunīs are to admonish her thus: “Lady, that bhikkhu has been suspended by a united Community in line with the Dhamma, in line with the Vinaya, in line with the teacher’s instructions. He is disrespectful, he has not made amends, he has broken off his friendship. Do not follow him, lady.” And should that bhikkhunī, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs are to rebuke her up to three times for the sake of relinquishing that. If while being rebuked up to three times she relinquishes that, that is good. If she does not relinquish that, then she also is defeated and no longer in affiliation for being “a follower of a suspended (bhikkhuī).”
8. Should any bhikkhunī, lusting, consent to a lusting man’s taking hold of her hand or touching the edge of her outer robe, or should she stand with him or converse with him or go to a rendezvous with him, or should she consent to his approaching her, or should she enter a hidden place with him, or should she dispose her body to him — (any of these) for the purpose of that unrighteous act (Comm: physical contact) — then she also is defeated and no longer in affiliation for “(any of) eight grounds.”
- There’s an interesting discussion on this. Why are there more rules for bhikkhunis than for bhikkhus?
- The following quote is from a bhikkhunis on the discussion forum.
“I think the whole thread is based on a misunderstanding on the evolution of the ancient texts. The patimokkhas are not the only collections of rules, we have thousands more rules in the khandhakas.
Historically, the Buddha laid down rules in the patimokkhas, but after he entered Nibbana, more rules needed to be made, as new situations came up, and the sangha spread to new locations with different climates and local customs. For the bhikkhus, the patimokkha was closed quite early and additional rules were collected in the khandhakas. For the bhikkhunis, additional rules were added to their patimokkha for centuries after the Buddha’s passing, until eventually, it became too long. From then on, more rules were put into the bhikkhuni khandhaka. Therefore, there’s a large discrepancy in size of the patimokkhas.
There are also other factors, such as decisions on how to organize the texts made by the monks at the first council.
Vinaya is a complex matter and best discussed with a knowledgeable monastic face-to-face. If you ask Vinaya questions on an online forum, there are going to be a lot of incorrect answers.”
- Vinaya is extremely complex. This is why there is even a disciple specialized in this subject. Venerable Arahant Upali was the best in explaining the Vinaya after Lord Buddha. “Monks, among my disciple monks who strictly live by the Vinaya Rules, monk Upāli is the foremost (Etadagga).”
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There is a context for many rules. For example, there is a rule which prohibits bhikkhunis from residing outside towns and villages. The reason is the rape of the Venerable Arahant Theri Uppalavanna(She is one of the female chief disciples of Lord Buddha. Her rapist fell straight into the nirayas. She is an arahant so she was not afraid, she was perfectly equanimous and understands that it is a kammic debt. Arahants feel nothing on the mental level. Of course, she must have felt the physical pain of the rape.Dhammapada Verse 69 Uppalavannattheri Vatthu
“The Buddha next sent for King Pasenadi of Kosala and told him about the dangers that bhikkhunis living in forests had to face from irresponsible persons obsessed with sex. The king then promised to build monasteries for bhikkhunis only in towns or close to the towns.”
- There are dhutaṅgas which are forbidden to bhikkhunis because of the contradiction with their pātimokkha. For example, residing in forests and cemeteries
- There is an excellent Buddhist author who has written books on the pātimokkha of Bhikkhus and Bhikkhunis. His name is Môhan Wijayaratna. He is a Sri Lankan French anthropologist specializing in Buddhism. I have his book on the background of the establishment of the order of Bhikkhunis.
Here his books
The Buddhist Monk according to the Theravada texts, Éditions du Cerf, 1983, Éditions Lis, 2016.
Buddhist Nuns, Editions du Cerf, 1991, Editions Lis, 2016.
- You can find his books online in pdf version. You can also find them on Amazon and other sites.
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Good information. Thank you!
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The samanera, or novices, are monks in training, typically under the age of 20 and have not yet received full ordination. At the age of 20, they are eligible to become a bhikkhu with full ordination, although some may choose to remain as samaneras even after turning 20. This choice is personal and is often seen as a way for individuals with a proud or arrogant temperament to improve themselves. A samanera is required to obey the bhikkhus and heed their advice.
They have a pātimokkha similar to that of the bhikkhus, consisting of the 10 basic precepts and the 75 sekhiyas. This means that their pātimokkha is comprised of 85 rules. If a novice breaks the first 5 precepts out of the 10, he loses his status until he resumes his vows with a fully ordained bhikkhu. If he breaks the other 5, he is subject to punishment, which often involves additional chores. It’s important to note that Lord Buddha forbade physical punishment.
Even if they are subordinate to the bhikkhus, they are part of the Sangha and deserve homage and offerings. They lead a life conducive to the development of Dhamma. They deserve to be honoured by us lay people, regardless of their age. Even if a samenera is 5 years old we must join hands and treat them as if they were bhikkhus. We do not know the spiritual level of others. Maybe this 7-year-old samanera has developed all the jhanas, arupavacara samapatti, and iddhis and reached a stage of magga phala. Disrespecting them can have devastating kammic consequences. Just like the bhikkhus and Bhikkhunis, they are beings who deserve our greatest hommage. By paying homage and humbly listening to the advice of a samanera, it is possible to achieve Nibbāna like the Venerable Pothila.
- See also the story of the Venerable novices Samkicca samenera, Sumana samanera, Pandita samanera.They all became arahants.
Here are the 10 basic precepts (Dasa Sīla) of all bhikkhus and bhikkhunis. Some lay people choose to observe them.
The Ten Precepts (Dasa Sīla) :
1. Panatipata veramani sikkhapadam samadiyami
I undertake the precept to refrain from destroying living creatures.
2. Adinnadana veramani sikkhapadam samadiyami
I undertake the precept to refrain from taking that which is not given.
3. Abrahmacariya veramani sikkhapadam samadiyami
I undertake the precept to refrain from all sexual activity.
4. Musavada veramani sikkhapadam samadiyami
I undertake the precept to refrain from incorrect speech.
5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness. (It’s not just that. See #8 of The Five Precepts – What the Buddha Meant by Them.)
6. Vikalabhojana veramani sikkhapadam samadiyami
I undertake the precept to refrain from eating at the forbidden time (i.e., afternoon).
7. Nacca-gita-vadita-visuka-dassana veramani sikkhapadam samadiyami
I undertake the precept to refrain from dancing, singing, music, going to see entertainments.
8.Mala-gandha-vilepana-dharana-mandana-vibhusanatthana veramani sikkhapadam samadiyami
I undertake the precept to refrain from wearing garlands, using perfumes, and beautifying the body with cosmetics.
9. Uccasayana-mahasayana veramani sikkhapadam samadiyami
I undertake the precept to refrain from lying on a high or luxurious sleeping place.
10. Jatarupa-rajata-patiggahana veramani sikkhapadam samadiyami
I undertake the precept to refrain from accepting gold and silver (money).
- See the 75 Sekhiya. (Please at the top right of the site page you will see arrows. Click on the one on the right to see the second part. The first page stops at 40 Sekhiya and the second page continues from Sekhiya 41 to 75.)
- See Who is a novice?
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Some lay people or bhikkhus choose to become Buddhist yogis or ascetics. They wear robes of other colors to distinguish them from the bhikkhus. They have bowls and they live on alms and offerings given to them by people. Their code of conduct is Dasa Sīla(10 precepts). Some of them practice the dhutaṅgas. They let their hair grow or they shave their heads. They choose to live this way because the life of a bhikkhu has a lot of constraints (227 rules) and the life of a layman with 5 or 8 precepts is not enough for them. The creator of the site Dhammadana.org (my teacher) is this type of person. He was initially a bhikkhu but decided to leave the sangha to adopt this lifestyle. Nowadays, they are found more in Thailand and Burma.
- In Sri Lanka, there are also the Dasa Sīla Mata (Sinhala: දස සිල් මාතා ) who follow the 10 precepts. In other Theravada countries, they have other names.
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The following link shows the faults outside Pātimokkha that bhikkhus are required to follow.
There are no thullaccaya among the 227 rules of the pātimokkha. Therefore these were not taught separately. As with many other aspects, the thullaccayas were established by the Buddha as transgressions whose gravity is just lesser than that of the pārājikas and the saṃghādisesas.
Essentially, the thullaccayas are preliminary offences that a bhikkhu may commit before a pārājika or a saṃghādisesa.
The thullaccayas preliminary to the pārājikas
- According to the pārājika 1, the bhikkhu who has a sexual relation by means of the mouth, the anus or the genitals of a corpse commits a thullaccaya. Similarly, by introducing his sex organ in one of the following: the sex organ of a female living being where this is narrower than that of a cat or a chicken; in the eye orifice, the nostrils or the ear of a human being; in the corpse of a being through an opening made with a knife or into a fold; in the nose of the corpse from an elephant, horse, buffalo, cow, etc. He commits also a thullaccaya by superficially touching the genitals of a female living being with his without penetration; by giving oral caresses to a woman’s sex organ with lustful desire; by having his sex caressed by the mouth or tongue of a woman without the sex entering her mouth.
Remarks: Some thullaccayas are inseparable from other offences, such as the saṃghādisesas.
- A bhikkhu who steals an object of a value equivalent to at least a quarter of the currency used in the region and time of the Buddha commits the pārājika 2. If the value of the object is between one-twentieth and one-quarter of this currency, he commits a thullaccaya. Taking by his own authority an object belonging to the saṃgha to give to someone else, a bhikkhu commits a thullaccaya.
- A bhikkhu who kills someone commits the pārājika 3. If he injures someone without killing, he commits a thullaccaya.
- A bhikkhu who pretends to have experienced jhāna attainments or the ariyā state without having experienced these commits the pārājika 4. However, if the person whom the bhikkhu is addressing does not know the meaning of these words, he commits a thullaccaya.
The thullaccayas preliminary to saṃghādisesas
- If a bhikkhu voluntarily provokes an ejaculation, he commits the saṃghādisesa 1. If he masturbates without ejaculation, he commits a thullaccaya.
- If a bhikkhu touches a woman or her hair with a feeling of pleasure, he commits the saṃghādisesa 2. If he touches the dress or an ornament (flower on the hair, hat, etc.) worn by a woman, he commits a thullaccaya.
- If, with a lustful state of mind, a bhikkhu talks about a woman’s or a man’s sex, or sexual relations with a woman, he commits the saṃghādisesa 3. If, with a lustful state of mind, he talks with a woman of anything concerning parts a woman’s body between the knees and the shoulders, excluding the genitals, he commits a thullaccaya.
- If a bhikkhu addresses a woman with the purpose of issuing an invitation to a sexual relation, he commits the saṃghādisesa 4. If he addresses an androgyne with the purpose of issuing an invitation to a sexual relation, he commits a thullaccaya.
- If a bhikkhu agrees to act as a go-between, fetching messages, carrying these messages and delivering these messages for the purpose of joining together a man and a woman, he commits the saṃghādisesa 5. If only two of these three factors occur jointly, he commits a thullaccaya.
After the saṃghādisesa 10; 11; 12 and 13, when, within the sīmā, the saṃgha has proceeded to two readings of the kammavācā, if the guilty bhikkhu does not agree to abandon his erroneous point of view, he commits a thullaccaya. If he still refuses to reject his point of view at the end of the third reading, he commits the saṃghādisesa, and from this moment the thullaccaya is simultaneously annulled.
The other thullaccayas
- There are also thullaccaya that are not linked to the pārājika or to the saṃghādisesa. If a bhikkhu eats human flesh, wears the robe of a non-Buddhist sect in wood bark, a robe made out of owl feathers or from a cloth made with human hairs, or if he cuts his sexual organ, he commits a thullaccaya.
The dukkaṭas and the dubbhāsitas
Any transgression committed by a bhikkhu that is the object of a sekhiya but not the object of a pātimokkha rule is a dukkaṭa or a dubbhāsita. A dukkaṭa is a minor offence caused by an unskilful action, whereas a dubbhāsita is a minor offence due to unskilful speech.
These offences are very numerous. There is no list detailing them in precise order. The passages that specify the dukkaṭas and dubbhāsitas are dispersed throughout the Vinaya texts. Notably, many of them are explained within the pātimokkha itself.
Some examples of dukkaṭas and dubbhāsitas
- A bhikkhu who eats at the same table as a layperson (or a sāmaṇera), commits a dukkaṭa.
- A bhikkhu who places his bowl on a wall or the ground (without support), commits a dukkaṭa.
- A bhikkhu who is transported by an animal or on a bicycle commits a dukkaṭa.
- A bhikkhu wearing stained garments commits a dukkaṭa.
- A bhikkhu who uses the toilet without previously lifting his obe commits a dukkaṭa.
- A bhikkhu who engages in or encourages a futile conversation commits a dubbhāsita.
- A bhikkhu who utters a vulgar word commits a dubbhāsita.
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The following links explain how to become a bhikkhu (monk) and the ordination procedure.
- It is important to note that you must be at least 20 years old, free from government or family obligations, debts and all kinds of obligations related to secular life. During the ceremony, you will go from layperson to samanera (taking the 10 basic precepts) and you will be given the final ordination. You will be asked questions about your health and whether you are a human being. There was a naga who disguised himself as a human to join the sangha. Lord Buddha found out and told the naga to leave. The reason is that it can be dangerous if non-humans and humans live in the same place. To pay homage to this naga, we wear white and for the ceremony, we temporarily take the name naga. Even a deva and a Brahma cannot become bhikkhus.
- The questions are as follows:
1. Do you suffer from leprosy?
If you do, answer ‘Yes, Venerable Sir’, if you do not, answer ‘No, Venerable Sir’.
2. Have you got boils?
3. Have you got eczema?
4. Have you got tuberculosis?
5. Do you get epilepsy?
6. Are you a human being?
7. Are you a man?
8. Are you a free man?
9. Are you free from government service?
10. Have you got your parents’ permission to be ordained?
11. Have you a set of three robes and an almsbowl?
12. What is your name? (My name is Naga.)
13. What is your preceptor’s name? (My preceptor’s name is Venerable Tissa.)
- Actions that prevent anyone from becoming a bhikkhus even if they have the qualities. See this link: Ordination
Disqualifications
The factors that would disqualify an applicant from receiving ordination are of three sorts:
those absolutely disqualifying him for life—even if he receives ordination, he does not count as properly ordained;
those marking him as an undesirable member of the Community—if he happens to be ordained, he counts as ordained, but the bhikkhus participating in the ordination incur a dukkaṭa; and
those indicating that he is formally unprepared for full Acceptance (for instance, he lacks robes and an alms-bowl or does not have a valid preceptor)—the Canon does not state whether these factors absolutely invalidate the applicant’s Acceptance, but the Commentary puts them in the same class as the undesirables, above.
A person may be absolutely disqualified if he or she:
1) has an abnormal gender;
2) has committed any of the five deeds leading to immediate retribution in hell (ānantariya/ānantarika-kamma);
3) has seriously wronged the Dhamma-Vinaya; or
4) is an animal (non-human).
The Canon states that such people may not receive full Acceptance. The Commentary adds (with one exception, noted below) that they may not receive the Going-Forth. Even if they receive ordination, they do not count as ordained. Once the truth about them is discovered, they must immediately be expelled.
The prohibition for having seriously wronged the Dhamma-Vinaya covers any person who has:
a) committed a pārājika while previously a bhikkhu (Pr.I.7);
b) taken affiliation by theft;
c) gone over to another religion while still a bhikkhu; or
d) molested a bhikkhunī.
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Monkhood is a serious commitment that leads towards Nibbāna. Even non-humans aspire to be reborn as humans to become bhikkhus. Confessing even the smallest offence in the Vinaya is necessary to avoid becoming an obstacle to Nibbāna. You can read about Naga King Erakapatta, who was a bhikkhu during the time of Lord Buddha Kassapa.
Kiccho manussapatilabho
kiccham maccana jivitam
kiccham saddhammassavanam
kiccho buddhanamuppado.
Dhammapada Verse 182: Hard to gain is birth as a man; hard is the life of mortals; hard to get is the opportunity of hearing the Ariya Dhamma (Teaching of the Buddhas); hard it is for a Buddha to appear.
See: Rarity of Monkhood
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Hi Jittananto, would first of all like to thank you for sharing all these stories, I take great joy in reading them.
May I know what are the sources of these stories? Am i able to find them in the tipitaka/ find their suttas, or who are they written by? When i look into sutta central for Dhammapada verse 182, there is no story, only the quoted verse.
I am curious to look into their pali- english translation. For example, in the story you sent of the Naga King, they translate “kukkucha” as worry. They give the context given later:
”On seeing the Buddha, Erakapatta related to the Buddha how he had been a bhikkhu during the time of Kassapa Buddha, how he had accidentally caused a grass blade to be broken off while travelling in a boat, and how he had worried over that little offence for having failed to do the act of exoneration as prescribed, and finally how he was reborn as a naga.”
From here, “worry” seems to be an appropriate word to use.
However, in Key to Calming the Mind – Five Hindrances, Lal translates kukkucha as “the tendency to do lowly things such as mistreating others.
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Hi Pathfinder! Thank you.
- I don’t know the deep source. Many of these stories even come from the Vinaya. However, each verse of the Dhammapada has a context and a story behind it. Contrary to what people may believe, Lord Buddha did not recite verses in a vacuum. He recited for the people present in a situation.
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@pathfinder, “May I know what are the sources of these stories? Am i able to find them in the tipitaka/ find their suttas, or who are they written by?”
Below, you can download the Pāli sources (five books in four volumns) of those stories (referred as Commentary [aṭṭhakathā]) usually ascribed to Bhikkhu Buddhaghosa. Also, download the “The Dhammapada: Verses and Stories” with Pāli verses and English Stories.
Pali texts: Dhammapadaṭṭhakathā, the Dhammapada Commentary in 5 volumes:
Dhammapadaṭṭhakathā H.C. Norman Vol. I Part 1 (1906)
Dhammapadaṭṭhakathā H.C. Norman Vol. I Part 2 (1909)
Dhammapadaṭṭhakathā H.C. Norman Vol. II (1911)
Dhammapadaṭṭhakathā H.C. Norman Vol. III (1912)
Dhammapadaṭṭhakathā H.C. Norman Vol. IV (1914) — published posthumously
This anonymous commentary is basically a collection of stories, of which about sixty are shared with the Jātaka Commentary, chosen to introduce, contextualize and explain the verses of the Dhammapada. It was apparently composed in Sri Lanka and its date is unknown.
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As Seng Kiat pointed out, those are Commentaries written by “anariya scholars” like H. C. Norman. They fall into the same category as many Pali-English dictionaries written by scholars like Rhys Davids.
- Many of them have mundane explanations. However, they are a good starting point. As one learns deeper Dhamma, one will start comprehending deeper meanings.
- See “Pāli Dictionaries – Are They Reliable?“
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Thank you Jittananto, Seng Kiat and Lal!
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All the information below is found in the Mahākhandhaka.
- I had written about certain prohibitions on August 6 without giving the Pali reference. I was able to find the source in the Vinaya Pitaka.
“The one who is giving the full ordination should ask about thirteen obstacles.
“Anujānāmi, bhikkhave, upasampādentena terasa antarāyike dhamme pucchituṁ.
- The Cattāriakaraṇīya is about the 4 Pārājikas (offences which result in expulsion from the Sangha.)
A monk who’s fully ordained shouldn’t have sexual intercourse, not even with an animal.
Upasampannena bhikkhunā methuno dhammo na paṭisevitabbo, antamaso tiracchānagatāyapi.
78.2.5
If he has sexual intercourse, he’s not an ascetic, not a Sakyan monastic.
Yo bhikkhu methunaṁ dhammaṁ paṭisevati, assamaṇo hoti asakyaputtiyo.
78.2.6
Just as a man with his head cut off is unable to continue living by reconnecting it to the body,
Seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ;
78.2.7
so too is a monk who has had sexual intercourse not an ascetic, not a Sakyan monastic.
evameva bhikkhu methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo.
78.2.8
You shouldn’t do this for as long as you live.
Taṁ te yāvajīvaṁ akaraṇīyaṁ.
78.3.1
A fully ordained monk shouldn’t steal, not even a straw.
Upasampannena bhikkhunā adinnaṁ theyyasaṅkhātaṁ na ādātabbaṁ, antamaso tiṇasalākaṁ upādāya.
78.3.2
If he steals a pāda coin, the value of a pāda, or more than a pāda, he’s not an ascetic, not a Sakyan monastic.
Yo bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyati, assamaṇo hoti asakyaputtiyo.
78.3.3
Just as a fallen, withered leaf is incapable of becoming green again,
Seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāya;
78.3.4
so too is a monk who, intending to steal, takes an ungiven pāda coin, the value of a pāda, or more than a pāda not an ascetic, not a Sakyan monastic.
evameva bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyitvā assamaṇo hoti asakyaputtiyo.
78.3.5
You shouldn’t do this for as long as you live.
Taṁ te yāvajīvaṁ akaraṇīyaṁ.
78.4.1
A monk who’s fully ordained shouldn’t intentionally kill a living being, not even a small insect.
Upasampannena bhikkhunā sañcicca pāṇo jīvitā na voropetabbo, antamaso kunthakipillikaṁ upādāya.
78.4.2
If he intentionally kills a human being, even causing an abortion, he’s not an ascetic, not a Sakyan monastic.
Yo bhikkhu sañcicca manussaviggahaṁ jīvitā voropeti, antamaso gabbhapātanaṁ upādāya, assamaṇo hoti asakyaputtiyo.
78.4.3
Just as an ordinary stone that has broken in half cannot be put back together again,
Seyyathāpi nāma puthusilā dvedhā bhinnā appaṭisandhikā hoti;
78.4.4
so too is a monk who has intentionally killed a human being not an ascetic, not a Sakyan monastic.
evameva bhikkhu sañcicca manussaviggahaṁ jīvitā voropetvā assamaṇo hoti asakyaputtiyo.
78.4.5
You shouldn’t do this for as long as you live.
Taṁ te yāvajīvaṁ akaraṇīyaṁ.
78.5.1
A monk who’s fully ordained shouldn’t claim a superhuman quality ( Jhānas, arupavacara samapatti and magga phala), not even just saying, ‘I delight in solitude.’
Upasampannena bhikkhunā uttarimanussadhammo na ullapitabbo, antamaso ‘suññāgāre abhiramāmī’ti.
78.5.2
If, because he has bad desires and is overcome by desire, he claims to have a non-existent superhuman quality—whether absorption, release, stillness, attainment, path, or fruit—he’s not an ascetic, not a Sakyan monastic.
Yo bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati jhānaṁ vā vimokkhaṁ vā samādhiṁ vā samāpattiṁ vā maggaṁ vā phalaṁ vā, assamaṇo hoti asakyaputtiyo.
78.5.3
Just as a palm tree with its crown cut off is incapable of further growth,
Seyyathāpi nāma tālo matthakacchinno abhabbo puna viruḷhiyā;
78.5.4
so too is a monk with bad desires, overcome by desire, who claims to have non-existent superhuman quality not an ascetic, not a Sakyan monastic.
evameva bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapitvā assamaṇo hoti asakyaputtiyo.
78.5.5
You shouldn’t do this for as long as you live.”
Taṁ te yāvajīvaṁ akaraṇīyan”ti.
Those who are naturally excluded from the life of bhikkhu or bhikkhunis.
1. Paṇḍakavatthu: A paṇḍaka (Androgynous) shouldn’t be given the full ordination. If it has been given, they should be expelled.”
“Paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
2. “A fake monk shouldn’t be given the full ordination. If it has been given, they should be expelled.
“Theyyasaṁvāsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.
62.3.5 Anyone who has previously left to join the monastics of another religion shouldn’t be given the full ordination. If it has been given, they should be expelled.”
Titthiyapakkantako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
3. Monks, an animal (non-human) shouldn’t be given the full ordination. If it has been given, it should be expelled.”
Tiracchānagato, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
4. “A matricide shouldn’t be given the full ordination. If it has been given, he should be expelled.”
“mātughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
5. “A patricide shouldn’t be given the full ordination. If it has been given, he should be expelled.”
“Pitughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
6. A murderer of a perfected one shouldn’t be given the full ordination. If it has been given, he should be expelled.”
Arahantaghātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
7. Those who cause serious harm to the Sangha.
67.1.12
“One who has raped a nun shouldn’t be given the full ordination. If it has been given, he should be expelled.
“Bhikkhunidūsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.
67.1.13
One who has caused a schism in the Sangha shouldn’t be given the full ordination. If it has been given, he should be expelled.
Saṅghabhedako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.
67.1.14
One who has caused the Buddha to bleed shouldn’t be given the full ordination. If it has been given, he should be expelled.”
Lohituppādako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
8. “A hermaphrodite shouldn’t be given the full ordination. If it has been given, he should be expelled.”
“Ubhatobyañjanako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
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I knew well that there was corruption in the Sangha but I did not think that it would give rise to a report with 400,000 views made three days ago by ABC News. Look how sad it is. Amazingly, many Buddhists in Thailand believe that it is possible to remove the bad Kamma Vipāka during the Buddhist New Year. At the beginning of the documentary, the journalist asks what the new year means in the Buddhist calendar. A woman says it means happiness and money. She surely speaks of worldly happiness. It shows the lack of seriousness that affects the devotees because of the corrupt monks. This is why lay people must know the Vinaya and the rules of Pātimokkha. We can at least confront the bhikkhus who defile the Sasana, because of their ardent desires for sensual pleasures. I remember a devotee in Thailand who told me that a senior monk stole several hundred dollars from him. He also said that the monks of this monastery go to luxurious hotels and get massages from women. Of course, this is all laypeople’s money. He also said that the son of a former minister of Thailand had become a monk and was involved in this sort of thing. He used his family’s money to afford a luxurious life even while being a monk.
- Theft is a Pārajika offense which means it leads to expulsion for life from the Sangha. Even if no one knows it, the culprit automatically loses his status as a monk. He just becomes an imposter who wears a monk’s robe. I also saw bhikkhus driving luxury cars, using and accepting money, watching sports competitions on TV, keeping food in their kuti (dwellings), and chatting about inappropriate things with lay people. All of these actions are blatant violations of the Vinaya.
- There is a passage in the Vinaya where Lord Buddha said that even a mass murderer accumulates fewer akusalas than this kind of bhikkhu. They accumulate an immeasurable amount of akusalas and will suffer for a very long time in the 4 apayas. I forgot the name of the text.
- The documentary exposes monks who committed several Pārājikas. There is a monk who stole 7 million dollars from lay people, there are monks who indulge in drugs, have sex with devotees or other monks, and commit violence and other evil actions that destroy the Sasana and people’s trust in the Triple Gem. How can this kind of individual preserve the Sasana and explain the Dhamma?? It is no wonder that the deeper terms of the Dhamma remain unexplained and neglected. There is a sutta where Lord Buddha spoke about the corruption of bhikkhus in the future. It would be great if someone found it.
There are several types of bhikkhus. Those who ordain because their families oblige them by prestige and glory, those who ordain because they were raised in monasteries (orphans), those who ordain to take advantage of the laity and lead an easy life and those who ordain to achieve Nibbāna as quickly as possible. We must join the Sangha because we want to advance on the path and develop the Kusulas necessary to become an arahant.
- As lay people we must never encourage or serve bhikkhus who defile Sasana. As soon as we see a corrupt temple that does not respect several rules of the Vinaya, we must stop supporting it and giving alms to the inhabitants of this monastery. See the story of the monks of Kosambi who did not listen to the words of Lord Buddha. The laypeople of the region stopped supporting them and offering them the 4 necessities to encourage them to review their behaviour.
- The story of the Pālileyyaka elephant
On account of them, we have long been deprived of the chance to behold the Master. We will give no seats to them, nor will we pay respects!” From that time onwards, the quarrelsome and contentious monks of Kosambī were no longer treated with respect (much less with the four requisites).
Because of the scarcity of food and starvation, the monks became emancipated day by day and came to their senses after a few days. They confessed their faults and apologized to one another with salutations; they also begged the laity’s pardon, saying: “We have become untied, donors, please treat us as before!” “Have you tendered your apology to the Master?” asked the lay people. “No, donors not yet.” “Then you had better do so. After you’re doing so, will we treat you, sirs, as before,” replied the lay people tactfully. Since it was a vassa-period, the monks did not dare to visit the Buddha and had to pass the three months of vassa miserably.
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“Mendicants, when you go into the water you should anticipate four dangers. Also at AN 4.122.
“cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni.
What four?
Katamāni cattāri?
The dangers of waves, gharials, whirlpools, and sharks.
Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ—
These are the four dangers that you should anticipate when you go into the water.
imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni.
In the same way, a person gone forth from the lay life to homelessness(monkhood) in this teaching and training should anticipate four dangers.
Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbāni.
What four?
Katamāni cattāri?
The dangers of waves, gharials, whirlpools, and sharks.
Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ
- This is a warning for new monks. Personally, I think it’s aimed at those below the anagami stage. However, a person below this stage who has a firm heart can overcome them. The perfect example is Venerable Ananda when he was sotāpanna. He never wanted to return to secular life no matter the temptations. Remember that, a sotāpanna or sakadagamin is always tempted by sensory pleasures. However, no matter the temptations, Venerable Ananda never disrobed. It’s in his gati(personal tendencies).
- To my knowledge, this is the only instance where Lord Buddha rectified Venerable Sariputta when he made an incorrect statement. Read all the Suttas to understand.
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What do you think? When that farmer wants to plant seeds, where would he plant them first: the good field, the average one, or the poor one?”
Taṁ kiṁ maññasi, gāmaṇi, asu kassako gahapati bījāni patiṭṭhāpetukāmo kattha paṭhamaṁ patiṭṭhāpeyya, yaṁ vā aduṁ khettaṁ aggaṁ, yaṁ vā aduṁ khettaṁ majjhimaṁ, yaṁ vā aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmī”ti?
“Sir, he’d plant them first in the good field, then the average, then he may or may not plant seed in the poor field.
“Asu, bhante, kassako gahapati bījāni patiṭṭhāpetukāmo yaṁ aduṁ khettaṁ aggaṁ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṁ aduṁ khettaṁ majjhimaṁ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṁ aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi tattha patiṭṭhāpeyyapi, nopi patiṭṭhāpeyya.
Why is that?
Taṁ kissa hetu?
Because at least it can be fodder for the cattle.”
Antamaso gobhattampi bhavissatī”ti.
“To me, the monks and nuns are like the good field.
“Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ aggaṁ; evameva mayhaṁ bhikkhubhikkhuniyo.
I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.
Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.
Why is that?
Taṁ kissa hetu?
Because they live with me as their island, protection, shelter, and refuge.
Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti.
To me, the laymen and laywomen are like the average field.
Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ majjhimaṁ; evameva mayhaṁ upāsakaupāsikāyo.
I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.
Tesaṁ pāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.
Why is that?
Taṁ kissa hetu?
Because they live with me as their island, protection, shelter, and refuge.
Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti.
To me, the ascetics, brahmins, and wanderers of other religions are like the poor field, the bad ground of sand and salt.
Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi; evameva mayhaṁ aññatitthiyā samaṇabrāhmaṇaparibbājakā.
I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.
Tesaṁ pāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.
Why is that?
Taṁ kissa hetu?
Hopefully, they might understand even a single sentence, which would be for their lasting welfare and happiness.
Appeva nāma ekaṁ padampi ājāneyyuṁ taṁ nesaṁ assa dīgharattaṁ hitāya sukhāyāti.
- This sutta shows us the three main fields of merit. The first who are worthy of donations and reverence are the bhikkhus and bhikkhunīs. First of all, you should know that the Lord Buddhas are all bhikkhus. The first sermons are always addressed to those who have left family life and to those who have little desire. The monastic path is perfect for reaching all the stages of the magga phala, especially the higher ones (Anagami-Arahant). Let us assume that a lay person has become anagami and that a monk is a puthujuna or sotāpanna anugami. The lay anagami will bow down and pay homage to this monk. See Annatarabhikkhu Vatthu He or she does it because he or she knows that it is not given to everyone. It is extremely difficult to become a bhikkhu and maintain this way of life. See Rarity of Monkhood. Lays come second because they still enjoy sensual pleasures or are always in worldly affairs. However, they can also reach all the magga stages, but the anagami and arahant stages are more difficult. When they become arahants, they become bhikkhu or they attain parinibbãna within 7 days. Anariya yogis are a field of merit even if it is the lowest. They make an effort to avoid the dangers of sensual pleasures (even if they have not fully understood them) by attaining jhānas. Some are even exposed to the Dhamma and understand certain concepts. Although many will not become ariyas, it will be for their future happiness. Lord Buddha said that he teaches them so that they become free in the future. This would mean that they will attain magga phala when their paramis are mature enough. Remember that some of them are bodhisattas, paccekabodhisattas and future disciples of a Lord Buddha. Sumedha was an anariya yogi who attained all jhānas, arupavacara samapatti and iddhis. Although he saw Lord Buddha Dipankara, he could understand the Dhamma, but he did not do so because he aspired to be a Lord Buddha. Eventually, he becomes our Lord Buddha Gautama.
- Venerable Arahant Sāriputta was an anariya yogi named Sarada during the time of Lord Buddha Anomadassi. He was a great anariya master who had all the jhānas, iddhis and arupavacara samapatti. He had 74,000 disciples following him. Lord Anomadassi saw him in a vision and knew that he developed enormous Kusulas and the paramis necessary to be the great disciple of a Lord Buddha. He came to visit him and to give a sermon. At the end of the sermon, all of Sarada’s disciples became cetovimutta arahants. Sarada had listened to the sermon, but he had not reached a single magga phala. Lord Anomadassi told him that he would become a great arahant in 100,000 Kappa who would be the best disciple of Lord Gautama. He exhorted him to continue his life as a yogi and all the 74,000 arahant disciples left with Lord Anomadassi. Sarada lived his life as a solitary yogi and took rebirth in a Brahma world. All this is to say that the anariya yogis of today cultivate the paramis to become ariyas without even knowing it. This is why Lord Buddha said that he teaches them the Dhamma for their future happiness. He is not talking about mere worldly happiness, they do not need him to attain jhanas and live a moral life! He speaks of the supramundane happiness of magga phala. On this basis, there is merit in giving them offerings, even if it is worth less than the bhikkhus, bhikkhunis, Upasaka and Upasika. The Sangha is the supreme and perfect field of merit.
- We must encourage those who teach and live the Dhamma (Monkhood), those who listen to their advice (Lay people) and those who understand it to some extent (anariya yogis).
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