“Treading the Noble Path- Challenges and Controversies in Monastic Life”
‘’Duppabbajjan Durabhiraman’’ the Dhammapadha
In the profound teachings of the Dhammapada, the Lord Buddha’s words resonate through time, echoing the challenges inherent in embracing the Buddha Sasana, particularly the demanding path of monkhood. During the Buddha’s stay in the City of Visala, the Buddha explained to a Vajjiputta Bhikku, the burdens and tribulations woven into the fabric of ordination.
Living a life in adherence to Dhammanudhamma precepts, sustained through mendicancy, and wholly dedicated to the Buddha Sasana is no easy undertaking, as explained by the Buddha himself. The monks’ existence stands as a testament to the arduous nature of the Dhamma Vinaya. Choosing to forsake the opulence of lay life, replete with worldly pleasures, involves grappling with manifold complexities.
The decision to renounce the lay life and embrace the austere monkhood can stem from a myriad of motivations. Whether born out of disillusionment with mundane existence or inspired by the profound Buddhist ideologies, individuals embark on this transformative journey for various reasons. Throughout the annals of Buddhist history, husbands, wives, and children alike have collectively donned the robes of Sangha, illustrating a tradition that extends back to the time of the Buddha himself.
Consider the poignant tale of Pippali Manawa, who, along with his wife, renounced the comforts of lay life by shedding their worldly identities by shaving their heads and donning the monk’s robes. Pippali Manawa, known in monastic history as the venerable Arhant Kashyapa Thera, embarked on a quest for enlightenment that transcended familial bonds and worldly attachments.
Yet, amidst the reverence for such noble pursuits, there exists a spectrum of perspectives on the entry of parents and children into the monastic order. Critics may cast a disapproving eye, questioning the legitimacy or wisdom of ordaining children, while others may harbor skepticism, perceiving such choices as a flight from life’s inevitable challenges.
Detractors may opine that some individuals embrace monastic life as a refuge, seeking solace from the adversities that loom large in the lay world. Allegations surface, suggesting that certain aspirants don the robe not out of spiritual calling but as a means to evade life’s tribulations or seek expedient solutions to personal crises.
The annals of Buddhist scriptures are not silent on the matter, detailing accounts of Bhikkus who, under the guise of monkhood, failed to embody the righteous path. Dhammapada, in its wisdom, sheds light on those monks who strayed from decorum, engaging in unscrupulous deeds and tarnishing the sanctity of the robe they wore. The Dhammapadha introduces such monks like this;
Kasavakanta Bahavo,
Papadhamma Asanjatha
Papa Papehi Kammehi
Nirayan The Uppajjare
(The Dhammapadha- Niraya Vagga 307)
Despite wearing the sacred robes, some individuals lack profound deeds and exhibit a dearth of decorum in behavior and speech. The Dhammapada forewarns that these monks who are merely clothed in robes without inner virtue may face the consequence of rebirth in hell due to their misdeeds. In contemporary times, adopting robes for personal gain is a regrettable reality that casts a shadow on the noble Sangha. This contrasts with the historical dedication of the Sangha which has consistently shown determination and commitment to the betterment of the Buddha Sasana.
Syyo Ayogulo Bhuthetha
Thathetha Aggi Sibupamo
Yan Che Bhunjeyya Dussilo
Rattapindan Asanjatho
Monks who deviate from the ethical guidelines of Shila, exhibiting a lack of decorum in both speech and behavior would find consuming inferno iron more fitting than partaking in sustenance provided by devoted followers. Such is the essence of the Dhammapada verse conveying the severity of the transgressions. Therefore, those devout individuals who generously attend to the monks’ fundamental needs possess a legitimate prerogative to scrutinize the conduct and decorum of a Buddhist monk.
Summary
In the profound teachings of the Dhammapada, the Lord Buddha’s words resonate, addressing the challenges inherent in the path of monkhood. The Buddha, during his stay in the City of Visala, elucidated the burdens of ordination to a Vajjiputta Bhikku. Living in accordance with Dhammanudhamma precepts, sustained through mendicancy, and wholly dedicated to the Buddha Sasana is a formidable undertaking, attested by the Buddha himself. The decision to renounce lay life and embrace monkhood, as illustrated by historical narratives like that of Pippali Manawa, reflects diverse motivations, ranging from disillusionment with mundane existence to a pursuit of profound Buddhist ideologies. Despite reverence for such pursuits, there exist diverse perspectives on the entry of parents and children into the monastic order, with critics questioning the ordination of children and skeptics perceiving it as an escape from life’s challenges.
The Dhammapada serves as a moral compass, cautioning against monks lacking decorum, citing severe consequences for those who wear robes without inner virtue. Contemporary challenges persist, with some adopting robes for personal gain, contrasting with the historical dedication of the Sangha to the betterment of the Buddha Sasana. The Dhammapada further emphasizes that those who support monks have a legitimate prerogative to scrutinize their conduct, particularly when monks deviate from ethical guidelines, exhibiting a lack of decorum in speech and behavior.
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