Brahmavihāra Dhamma

donor by going in person for alms: The newly ordained Bhikkhu should endeavour to live on this kind of food obtained from the donor throughout his life. The significant point is that he should go round for alms and lead a holy life befitting a Bhikkhu without giving trouble to other, nay, without causing any other person to become burdensome for him.

It would be a very heavy respensibility on the part of a benefactor if he or she were to cook meals and Serve the Bhikkhu every day. Nobody will have any trouble if the Bhikkhu can obtain food by going rounds for alms tothe houses from where he can receive food and other eatables as may be willingly and generously offered by the benefactors. It is for the Bhikkhus to be contented with whatever is available. It will be dukkata a breach of sekhiya conduct, of Bhikkhu if he asks for food froma person who is not a relative, without being invited, unless he is a sick (a Gilana). It will amount to committing an offence of pdcittiya if, for instance, a Bhikkhu receives cash for food or asks for a delicious buttered rice, etc. Even at the time of serving the meals, if a Bhikkhu is not invited, he should not ask for it. Nowadays, ome can come across some Bhikkhus near a famous shrine, or a crowded place like a wharf or a jetty, asking for cash to be donated to thme. These are a few instances where breach of conduct of Bhikkhu is involved. Some might offer cash, Evrey time a Bhikkhu handles the cash that is offered it will amount to committing Nisaggiya Picittiya offence of Bhikkhu. Such a faulty conduct is harmful to the Sasana.

This misconduct according tothe Rules of Vinaya and its degrading effect on the prestige of the noble Sisani are due to discontentment. It will he of advantage toa Bhikkhu if there is contentment. He will be free from fault and this will be in the interests of

Brahmayihira Dhamma

the Sisani. All good and noble Bhikkhus should be contented with whatever is available for his daily consumption of food,

As regards robes, Buddha had instructed to be content with pamsukila robes, i.e. robes made of rags taken froma refuse heap. Permission has been granted to wear the robes donated by the benefactors of their Own accord and out of generosity. As such, a Bhikkhu should remain in contentment with any kind of robes which he may receive in accordance with the Rules of Discipline. If he seeks for any other kind of robes contrary to the Bhikkhu’s conduct, he is deemed to have committed an offence.

In respect of lodging and bed, Buddha has instructed the Bhikkhus to stay at the foot or under the shade of a tree, or reside in a monastery or a building offered as a gift. To remain in contentment is essential. If a Bhikkhu accepts cash and requests that a building be constructed with that money, or if he receives the gift of money in person and keeps it in his possession, or if he personally spends this money for the purpese of building a monastory, he is guilty of the Bhikkhu’s offence. It is also against the Rule of Discipline for Bhikkhus to dwell in such a building either by him or any other Bhikkhu.

Next, in so far as medicines or drugs are concerned, Buddha had laid down instructions for Bhikkhus to take urine of cattle as medicine, called pitimutta, It is learnt that some people who suffer from neurotic pain have been cured by taking orally the cattle urine. Medicine which has been discarded as rotten and putrid is called pitimutta in away. This definition calls for consideration whether it is the real intention of the Buddha because according to the present day pharmaceutical plants or pharmacologists they have instructed to avoid taking medicines or

drugs the potency of which has expired. If the stink-

ich has expired. If the stinking and putrid mg” and putrid drugs are taken, it may not have the

are taken, it may not have the desired effect for not being efficacious to remedy the

Or not being efficacious to remedy the disease. Also, it may be difficult to search for a

Also, it may be difficult to search for a Medicine that has been discarded. Hence, there is food for thought as to whether, according to the interPretation of the grammatical term ‘‘pitimuita’, it will fall in line with what is really intended to mean by the Buddha Himself,

In regard to medicine, a sick Bhikkhu can ask for it from any person. However, it will be a Nissaggiya offence for a Bhikkhu if he asks for a gift of money from others, buys medicine and makes use of it. Contentment is also necessary relating to the medicine that is available. If he remains in contentment with what is available, it is known as “yathadlabhasantesa.°?

Then, because of sickness, or, general debility, when a Bhikkhu makes use of suitable food, robes, monastery, bed and medicines which he received in exchange for his own properties which are unsuitable, it is called ‘‘yathabalasantosa.”’ What is meant by it is to be contented with what is available to him in his Own Capacity or within his own ability-

And then, consuming food or wearing robes, etc., which are pure in quality and which have been Teceived in exchange for his properties that are considered too good and improper for him to make use of them is called ‘‘yathasdruppasantosa’’, It means, ‘“‘to be contented or satisfied with properties appropriate or suitable for the purpose,’’ In brief, one should have entire satisfaction with the said three kinds of contentment, and more broadly speaking, with the twelve kinds of contentment. Otherwise, one can be guilty as stated. In this mundane world, to have satisfaction with one’s own lot is important. If no contentment can be found, one can become miserable. Being eagerly desirous of

Brahmavihira Dhamma

something which is not within his own reach, if one does anything that ought not to be done, he is likely to commit a criminal offence. If he yearns for a thing which is not obtainable, extreme misery will befall him. If the head of a household is not satisfied with the meals cooked and served at his own home, he can be at logger-heads with the house-wife, or that he may Pick up a quarrel on that score which will thereby cause misery to him. [nthe present day world, there are a number of multi-millionaires who have become miserable for not being contented with what they own and possess. However, a person who is living from hand to mouth, if satisfied with his lot, can find happiness, That is the reason why Buddha has preached as: “‘Santurthi’’_Contentment is — ‘‘paramam dhanam”’—the best and the noblest gift (or property). This noble dictum is very natural, Hence, a person who is practising meditation should have contentment in everything,

(8 ) Should be frugal

The next word is: ‘‘subharo ca’’ —easily supported by both male and female benefactors, assa — as it should be. Despite the fact that meals, robes, etc., offered as gift by the benefactors may not be good enough to meet one’s taste or liking, these should be accepted and made use of without grumble and uttering with grunt. [t is not for a Bhikkhu to pick and choose any kind of gift offerel in donation. Otherwise, it will be a burden to the benefactors to support easily. It was stated that at one time during the British regime in Moulmein district, there was a Bhikkhu who refused to take meals without a dish of chicken curry. Hence, his benefactors had to be always worrying about a dish of chicken curry to be provided. Andthen while travelling, if no chicken dish was available due to circumstances, the said Bhikkhu totally abstained from taking meals for the whole day. It is not understood

why he had behaved in that odd manner. Whether becauae he had made a vow emulating the example of a Sdmanera by the name of Pardita who was desirous of taking his meals only when a dish of “‘Ngagyin’’ fish was included in the menu, as mentioned in the Dhammapada Vutthu, no one can say for certain. Such an attitude would amount to dubbhara instead bad of ‘subhara’ (frugality). It is for, Bhikkhus. at this Yeiktha to be satisfied with frugal meals as may be offered by the benefactors.

Some of the narrow-minded Bhikkhus might become surly and make a wry face despite the fact that the offerings made by the benefactors are of good quality unless these are to their likings. Sometimes, in the presence of the donors, he might give vent to his anger and greed blaming the donors churlishly and then parted with the offerings by giving them away to others. Such a Bhikkhu is one hard to be pleased and easily supported by the benefactors, A Bhikkhu who is frugal accepts what is 4 offered whether good or bad, with satisfaction and delight which will be reflected on his face. A Bhikkhu who is avaricious and not frugal will find it difficult to develop a feeling of mettd or loving-kindness. It will also be difficult for him to achieve realization of knowledge in the practice of other kinds of meditation. That is why Buddha has given instructions to become a frugal person to make it easier for the development and attainment of genuine bhavana, such as, mettd-bhavand, etc. te cerecs fd

( 9) Should be carefree

The next expression, is ‘“appakicco ca’’ —having few duties, or free from care, assa—as,it should be, The best thihg for one who is.carnestly developing any kind of meditation, is to be abstemious, or rather, to abstain oneself from preforming. other duties,,OR,. to

Brahmavihara Dhamma

keep himself free from other duties except in matters which are unavoidably essential to be attended to. lt has therefore been instructed to have few duties (appakicco). (10) To be temperate in the way of liviug or be agile

The other word is: ‘‘sal//ahukayuiti’?—light or unwieldy, assa—as one should be. In this regard, to have light weight and to be nimble means: “to be frugal or contented with just ‘the eight requisites of a Bhikkhu, such as robes, bowl, etc. Possessing a lot of personal belonging will make one become burdensome and preoccupied with the work of managing these properties. If a number of things are to be carried when proceeding to a certain place, it would cause a lot of trouble and inconvenience. The eight requisites of a Buddhist Bhikkhu (parikkhdra) are, the three robes, the bowl, the girdle, a needle, a rozor, and a water-strainer. These are not clumsy and many to be kept and cared for at any place of residence, and can also be taken along personally without being burdensome. Hence, to live with these essential requisites is not an encumbrance. These eight requisites may be said to be unwieldy or light.

Among those eight requisites of a Buddhist Bhikkhu, during these days the needle is not really essential for the Bhikkhus living in Burma. The robes are readily available and there is no need to be sown or stitched by hand personally, and no robes worn by the present-day Bhikkhus are in rags. As these are in good condition, it will never came into one’s head to take along a needle when travelling to any other place away from the residence. When I proceeded to Indonesia to promote Sasana in the year 1321 B.E., I entirely forgot to take along with me the necdle and thread. All three robes which I took with me were all brandnew. However, at one time, it was found

Sould also take along the bowl & water-strainer

that in One of the robes, a line of stitch, which was Originally defective, had gone loose. Then, | had to think of the way how it could be mended. On consultation being made with one Ashin Ariyavamsa, a Ceylonese Bhikkhu, who was with us, he said he had with him a needle and thread and that he would do the Stitching. I had to tell him that it would not be troublesome for me to stitch it up and requested him to lend me his needle and thread for the purpose. In view of this incident, it has occurred to me that It would be advisable to take along the needle and thread when travelling on a long-distant journey. Carrying a needle and thread is not at all burdensome. It is quite easy and light.

Should also take along the bowl & water-strainer

Nowadays, some of the Bhikkhus do not take along even the bowl to avoid inconvenience, and also because food is readily obtainable at any place where he reaches: * During the life time of the Lord Buddba and of the Commentators, when Bhikkhus went to attend the Conference of the Sanghas, or when proceeding to attend a ceremony for the observance of uposatha(sabbath), they usually take along with them bowl and three robes. We have there-fore instructed our disciple Bhikkhus to carry with themtheir bowls whenever they are to go to a farflung place or any other place for a visit or for taking meals in response to an invitation. The next important requisite is the water-strainer. If one proceeds to a place which is about half a yijand (i-e. about four miles or so), a water-strainer should be carried, otherwise it would constitute a breach of the Rule of Discipline known as dukkata Gppatt i.e. he would be guilty of a priestly offence. Therefore, within the city limits of big cities like Rangoon or Mandalay, if Bhikkhus have to visit a place in the city on some business, and if the distance is about 4 miles away

Brahmavihara Dhamma

from their respective monastery, water-strainer must be taken with them, If there is mo proper waterstrainer, a handkerchief may be taken along bearing in mind that it will be used in substitute for @ waterstrainer, when necessary, To say the least, it should be borne in mind that the robe which one wears will be made use of as a water-strainer when occasion demands.

A Bhikkhu who is really bent upon practising meditation will not find it troublesome to carry with him all the eight requisite of a Buddhist Bhikkhu, It is not burdensome at ali and these can be easily carried just like a bird whose wings are automatically borne when it flies. What is required will then be fulfilled with these eight requisites of a Buddhist Bhikkhu: In this connection, I would like to recount my personal experience.

I found it not burdensome

When I had put in 8 Vassas, I went in search of a suitable meditation centre, accompanied by a companion Bhikkhu from Moulmein Taungwainggale Monastery. I had no umbrella, slippers, etc. Only about eight requisites, namely, a bowl, three robes, a girdle, a razor, water-strainer and a needle were carried with me. I had nocash for travelling expenses. A railway ticket for the train journey from Moulmein to Paung, a small town, was provided by a Kapiya, a lay devotee from Moulmein. [ took the train only up to that small town which has a railway station along the route. The rest of the journey was mostly performed on foot-tramping. For some of the sectors of the journey: I was lucky to ride on a train as there was a donor by chance who provided a railway ticket as a gift. 1 visited Kyaikthiyo Pagoda in Thaton Disa gift. trict on bare foot and from there I came back eventrict on b tually reaching Thaton Mingun Zetawun monastery, tually reac