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Buddhist monks and money as according to the Theravada tradition
April 20, 2009 by admin
Filed under Daily Musings
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By U Aung Mein, Guest Columnist (Editing done by Eugene Yeo)
Introduction
The recent Ren Ci fiasco has thrown up a series of disturbing questions about the handling and use of money by Buddhist monks or Bhikkhus.
In an article published on The Sunday Times (read article here), Ming Yi defended his substantial expenditures on the grounds that we are now living in the modern world.
He said: “A lot of religious people, not only myself, are very different now.”
Is it morally correct for Buddhist monks to spend money given to them by the laity on luxurious items?
To answer the above question, we must first acquire some basic understanding on the history and practice of Buddhism.
Two schools of Buddhism - Theravada and Mahayana
Buddhism was founded by the Indian prince Siddhartha in the 6th century BCE. after which he became known as the “Buddha” or enlightened one.
There are two major schools of Buddhism today - Theravada (School of the Elders) and Mahayana (School of Greater Vehicle) from which Ming Yi belonged to.
Though both schools believe in the common Buddhist tenets of the Three Dukkhas (suffering), Four Noble Truths and the Eightfold Path to Enlightenment, they have different regulations pertaining to monastic practices of Vinaya.
The precise origins of Mahayana Buddhism are something of a mystery. The historical record shows it emerging as a separate school from Theravada during the 1st century BCE.
Some scholars have suggested that Mahayana is an offspring of Mahasanghika, a now-extinct Buddhist sect formed about 320 BCE after the Second Buddhist Council which led to the first great Schism of Buddhism (read more here)
The Theravada school subsequently established itself in Ceylon (now Sri Lanka) from which it is spread to Myanmar, Thailand, Laos, Cambodia and Indonesia by Buddhist missonaries while the Mahayana became popular in northern Indian, Kashmir, Afghanistan and subsequently China, Korea, Vietnam, Japan and lastly Tibet where its amalgation with the local Bon religion led to the emergence of an unique sect - the Vajrayana or Tibetan Buddhism.
In Singapore, the majority of Buddhists still belong to the Mahayana school especially the elder generation though there is an increasing interest from the younger generation in the Theravada school of late.
The Patimokkha (monastic code) according to the Theravada school of Buddhism
Under the Theravada tradition, fully ordained Bhikkhus have to observe 221 precepts or training rules while novice monks or Samaneras have to keep 10 basic precepts.
One of these precepts explicitly forbids both Bhikkhus and Samaneras to accept or hoard money:
“Jatarupa-rajata-patiggahana veramani sikkhapadam samadiyami (I undertake the precept to refrain from accepting gold and silver)”
It is also an offence for Bhikkhus to “pick up” or “consent to the deposit of gold or silver (money)”
“Should any bhikkhu take gold and silver, or have it taken, or consent to its being deposited (near him), it is to be forfeited and confessed.”(Nis. Paac. 18; BMC p.214)
“Should any bhikkhu pick up, or cause to be picked up or consent to the deposit of gold or silver, this entails Confession with Forfeiture.” (Nis. Paac. 18; Paat. 1966 Ed. p.42)
“A monk, who accepts gold or money or gets another to accept for him, or acquiesces in its being put near him, commits [an offence requiring Confession with Forfeiture.]” (Nis. Paac. 18; BBC p.116)
“If a bhikkhu himself receives gold and silver (money) or gets someone else to receive it, or if he is glad about money that is being kept for him, it is [an offence of Confession with Forfeiture.]“(Nis. Paac. 18; Nv p.11)
Bhikkhus are only allowed to keep four basic requisites of robes, shelter, food and medicines to maintain their physical bodies for the purpose of practising meditation with the eventual aim of freeing oneself from all defilements.
All Bhikkhus are to recite the reflections on the four requisites daily:
“Reflecting wisely I wear the robe, only to protect myself from cold, heat, gadflies, mosquitoes, wind and sun and creeping things and also for the purpose of covering the aprts of the body that cause shame.”
“Reflecting wisely I use almsfood not for play, not for pride, not for beauty, not for fattening, but merely for the sustenance and continuance of this body; to cease discomfort; and to be able to practice the holy life, thinking “Thus I will destory old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, be blameless and live in comfort.”
“Reflecting wisely I make use of dwellings, only to protect myself from cold, heat, gadfiles, mosquitoes, wind and sun and creeping things; and as a protecction from the perils of weather conditions; and for the joy of seclusion.”
“Reflecting wisely I make use of medicinal requisites that are for curing the sick, only to counteract any afflicting feelings (of illness) that have risen and for maximum freedom from disease.”
For laypeople: “A lay-person should never offer money directly to a bhikkhu… even if it is placed inside an envelope or together with other requisites. They should either deposit the money with the monastery steward, put it in a donation-box or into the monastery bank account.”
Every monastery will have a lay attendant or kappiya who is in charge of handling the finances of the Bhikkhus and Samaneras and so technically speaking, they do not possess any monies in their names.
Keeping the precepts in the modern world
Some had argued for the relaxation of the rules governing the use of money by Bhikkhus on the grounds of inconvenience.
It is my personal opinion that the precepts left behind by the Lord Buddha should be adhered to as closely and strictly as possible.
There are many Bhikkhus who live within their means without possessing a single cent and still able to travel extensively over the world to teach the Dhamma (Buddha’s teaching).
Bhikkhus should bear in mind aways that the respect accorded to them by the laity is not because of the saffron robes they don, but due to the reverence they have towards the Buddha and the Dhamma which he left behind for us.
Let us bear in mind the last exhortation of the Lord Buddha before he passed away into Parinibbana:
“Transient are all compounded things. Strive with diligence.”
http://wayangparty.com/?p=7955
Buddhist monks and money as according to the Theravada tradition
April 20, 2009 by admin
Filed under Daily Musings
Leave a comment
By U Aung Mein, Guest Columnist (Editing done by Eugene Yeo)
Introduction
The recent Ren Ci fiasco has thrown up a series of disturbing questions about the handling and use of money by Buddhist monks or Bhikkhus.
In an article published on The Sunday Times (read article here), Ming Yi defended his substantial expenditures on the grounds that we are now living in the modern world.
He said: “A lot of religious people, not only myself, are very different now.”
Is it morally correct for Buddhist monks to spend money given to them by the laity on luxurious items?
To answer the above question, we must first acquire some basic understanding on the history and practice of Buddhism.
Two schools of Buddhism - Theravada and Mahayana
Buddhism was founded by the Indian prince Siddhartha in the 6th century BCE. after which he became known as the “Buddha” or enlightened one.
There are two major schools of Buddhism today - Theravada (School of the Elders) and Mahayana (School of Greater Vehicle) from which Ming Yi belonged to.
Though both schools believe in the common Buddhist tenets of the Three Dukkhas (suffering), Four Noble Truths and the Eightfold Path to Enlightenment, they have different regulations pertaining to monastic practices of Vinaya.
The precise origins of Mahayana Buddhism are something of a mystery. The historical record shows it emerging as a separate school from Theravada during the 1st century BCE.
Some scholars have suggested that Mahayana is an offspring of Mahasanghika, a now-extinct Buddhist sect formed about 320 BCE after the Second Buddhist Council which led to the first great Schism of Buddhism (read more here)
The Theravada school subsequently established itself in Ceylon (now Sri Lanka) from which it is spread to Myanmar, Thailand, Laos, Cambodia and Indonesia by Buddhist missonaries while the Mahayana became popular in northern Indian, Kashmir, Afghanistan and subsequently China, Korea, Vietnam, Japan and lastly Tibet where its amalgation with the local Bon religion led to the emergence of an unique sect - the Vajrayana or Tibetan Buddhism.
In Singapore, the majority of Buddhists still belong to the Mahayana school especially the elder generation though there is an increasing interest from the younger generation in the Theravada school of late.
The Patimokkha (monastic code) according to the Theravada school of Buddhism
Under the Theravada tradition, fully ordained Bhikkhus have to observe 221 precepts or training rules while novice monks or Samaneras have to keep 10 basic precepts.
One of these precepts explicitly forbids both Bhikkhus and Samaneras to accept or hoard money:
“Jatarupa-rajata-patiggahana veramani sikkhapadam samadiyami (I undertake the precept to refrain from accepting gold and silver)”
It is also an offence for Bhikkhus to “pick up” or “consent to the deposit of gold or silver (money)”
“Should any bhikkhu take gold and silver, or have it taken, or consent to its being deposited (near him), it is to be forfeited and confessed.”(Nis. Paac. 18; BMC p.214)
“Should any bhikkhu pick up, or cause to be picked up or consent to the deposit of gold or silver, this entails Confession with Forfeiture.” (Nis. Paac. 18; Paat. 1966 Ed. p.42)
“A monk, who accepts gold or money or gets another to accept for him, or acquiesces in its being put near him, commits [an offence requiring Confession with Forfeiture.]” (Nis. Paac. 18; BBC p.116)
“If a bhikkhu himself receives gold and silver (money) or gets someone else to receive it, or if he is glad about money that is being kept for him, it is [an offence of Confession with Forfeiture.]“(Nis. Paac. 18; Nv p.11)
Bhikkhus are only allowed to keep four basic requisites of robes, shelter, food and medicines to maintain their physical bodies for the purpose of practising meditation with the eventual aim of freeing oneself from all defilements.
All Bhikkhus are to recite the reflections on the four requisites daily:
“Reflecting wisely I wear the robe, only to protect myself from cold, heat, gadflies, mosquitoes, wind and sun and creeping things and also for the purpose of covering the aprts of the body that cause shame.”
“Reflecting wisely I use almsfood not for play, not for pride, not for beauty, not for fattening, but merely for the sustenance and continuance of this body; to cease discomfort; and to be able to practice the holy life, thinking “Thus I will destory old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, be blameless and live in comfort.”
“Reflecting wisely I make use of dwellings, only to protect myself from cold, heat, gadfiles, mosquitoes, wind and sun and creeping things; and as a protecction from the perils of weather conditions; and for the joy of seclusion.”
“Reflecting wisely I make use of medicinal requisites that are for curing the sick, only to counteract any afflicting feelings (of illness) that have risen and for maximum freedom from disease.”
For laypeople: “A lay-person should never offer money directly to a bhikkhu… even if it is placed inside an envelope or together with other requisites. They should either deposit the money with the monastery steward, put it in a donation-box or into the monastery bank account.”
Every monastery will have a lay attendant or kappiya who is in charge of handling the finances of the Bhikkhus and Samaneras and so technically speaking, they do not possess any monies in their names.
Keeping the precepts in the modern world
Some had argued for the relaxation of the rules governing the use of money by Bhikkhus on the grounds of inconvenience.
It is my personal opinion that the precepts left behind by the Lord Buddha should be adhered to as closely and strictly as possible.
There are many Bhikkhus who live within their means without possessing a single cent and still able to travel extensively over the world to teach the Dhamma (Buddha’s teaching).
Bhikkhus should bear in mind aways that the respect accorded to them by the laity is not because of the saffron robes they don, but due to the reverence they have towards the Buddha and the Dhamma which he left behind for us.
Let us bear in mind the last exhortation of the Lord Buddha before he passed away into Parinibbana:
“Transient are all compounded things. Strive with diligence.”
