Difference between revisions of "Turning over the bowl"
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The [[Buddha]] [[conceived]] the {{Wiki|monastic}} [[Saṅgha]] and the lay {{Wiki|community}} as ‘[[living together in mutual dependence]].’ ([[aññamaññaṃ nissaya]], It.111). [[Monks]] and [[nuns]] usually took the role of [[teachers]] of the laity but sometimes this situation was reversed. The [[layman]] [[Citta]], for example, was learned enough and [[skilled]] enough in [[Dhamma]] to teach [[monks]] (S.IV,282-8). The [[Buddha]] also understood that there might be times when a [[monk]]’s or [[nun]]’s {{Wiki|behavior}} might warrant reproof from [[lay people]] or visa versa. He said that [[lay people]] could express their disapproval of [[monks]] or [[nuns]] by refusing to give them [[food]] when they came [[alms]] [[gathering]]. | The [[Buddha]] [[conceived]] the {{Wiki|monastic}} [[Saṅgha]] and the lay {{Wiki|community}} as ‘[[living together in mutual dependence]].’ ([[aññamaññaṃ nissaya]], It.111). [[Monks]] and [[nuns]] usually took the role of [[teachers]] of the laity but sometimes this situation was reversed. The [[layman]] [[Citta]], for example, was learned enough and [[skilled]] enough in [[Dhamma]] to teach [[monks]] (S.IV,282-8). The [[Buddha]] also understood that there might be times when a [[monk]]’s or [[nun]]’s {{Wiki|behavior}} might warrant reproof from [[lay people]] or visa versa. He said that [[lay people]] could express their disapproval of [[monks]] or [[nuns]] by refusing to give them [[food]] when they came [[alms]] [[gathering]]. | ||
According to the commentaries, when the [[monks]] of [[Kosambi]] were locked in an unseemly squabble, the [[lay people]] decided to ‘neither give them salutation nor gestures of [[respect]] or offer them [[alms]] when they come to us’ (Ja.III,409), which very soon brought the [[monks]] to their [[senses]]. Likewise, [[monks]] and [[nuns]] may express their disapproval of a lay [[person]] by ‘[[turning over the bowl]]’ ([[pattam nikkujjeyya]]), i.e. refusing to accept their [[alms]]. The [[Buddha]] gave the [[conditions]] whereby [[monks]] could consider doing this, all of them [[concern]] disadvantaging the [[Saṅgha]] (Vin.II,125). | According to the commentaries, when the [[monks]] of [[Kosambi]] were locked in an unseemly squabble, the [[lay people]] decided to ‘neither give them salutation nor gestures of [[respect]] or offer them [[alms]] when they come to us’ (Ja.III,409), which very soon brought the [[monks]] to their [[senses]]. Likewise, [[monks]] and [[nuns]] may express their disapproval of a lay [[person]] by ‘[[turning over the bowl]]’ ([[pattam nikkujjeyya]]), i.e. refusing to accept their [[alms]]. The [[Buddha]] gave the [[conditions]] whereby [[monks]] could consider doing this, all of them [[concern]] disadvantaging the [[Saṅgha]] (Vin.II,125). | ||
| − | However, a [[monk]] may also {{Wiki|decline}} to accept a lay person’s [[alms]] if he [[knows]] that it has been obtained by {{Wiki|immoral}} means. I [[know]] of a gentle, [[meditative]], forest-living [[monk]] in [[Sri Lanka]] who turned over his [[bowl]] when a local man tried to give him some [[food]] which included {{Wiki|venison}}. He knew that the man was a poacher illegally [[hunting]] {{Wiki|deer}} in the nearby {{Wiki|forest}} reserve. The man’s wife was so [[angry]] at her husband for causing the family such {{Wiki|humiliation}}, and scolded him so severely, that he stopped pouching. | + | However, a [[monk]] may also {{Wiki|decline}} to accept a lay person’s [[alms]] if he [[knows]] that it has been obtained by {{Wiki|immoral}} means. I [[know]] of a gentle, [[meditative]], forest-living [[monk]] in [[Sri Lanka]] who turned over his [[bowl]] when a local man tried to give him some [[food]] which included {{Wiki|venison}}. He knew that the man was a poacher illegally [[hunting]] {{Wiki|deer}} in the nearby {{Wiki|forest}} reserve. The man’s wife was so [[angry]] at her husband for causing the [[family]] such {{Wiki|humiliation}}, and scolded him so severely, that he stopped pouching. |
| − | During the 2007 protests in {{Wiki|Burma}}, many of the more {{Wiki|aware}} [[monks]] refused to accept [[alms]] from the families of government officials, soldiers and even {{Wiki|senior}} members of the {{Wiki|military}} junta. One particular {{Wiki|general}} was so incensed by this (in [[Buddhist]] countries it would be considered the [[ultimate]] insult) that he had the offending [[monks]]’ [[monastery]] surrounded by police who refused to let anyone in or out. After a few days of this the [[monks]] had to give in, and the {{Wiki|general}} and his family turned up and [[offered]] [[food]] to the [[monks]], who accepted it with unsmiling faces. Less well-known or revered [[monks]] bravely did the same thing and were beaten up for it. | + | During the 2007 protests in {{Wiki|Burma}}, many of the more {{Wiki|aware}} [[monks]] refused to accept [[alms]] from the families of government officials, soldiers and even {{Wiki|senior}} members of the {{Wiki|military}} junta. One particular {{Wiki|general}} was so incensed by this (in [[Buddhist]] countries it would be considered the [[ultimate]] insult) that he had the offending [[monks]]’ [[monastery]] surrounded by police who refused to let anyone in or out. After a few days of this the [[monks]] had to give in, and the {{Wiki|general}} and his [[family]] turned up and [[offered]] [[food]] to the [[monks]], who accepted it with unsmiling faces. Less well-known or revered [[monks]] bravely did the same thing and were beaten up for it. |
{{R}} | {{R}} | ||
[http://www.buddhisma2z.com/content.php?id=469 www.buddhisma2z.com] | [http://www.buddhisma2z.com/content.php?id=469 www.buddhisma2z.com] | ||
Latest revision as of 16:36, 28 March 2024
The Buddha conceived the monastic Saṅgha and the lay community as ‘living together in mutual dependence.’ (aññamaññaṃ nissaya, It.111). Monks and nuns usually took the role of teachers of the laity but sometimes this situation was reversed. The layman Citta, for example, was learned enough and skilled enough in Dhamma to teach monks (S.IV,282-8). The Buddha also understood that there might be times when a monk’s or nun’s behavior might warrant reproof from lay people or visa versa. He said that lay people could express their disapproval of monks or nuns by refusing to give them food when they came alms gathering.
According to the commentaries, when the monks of Kosambi were locked in an unseemly squabble, the lay people decided to ‘neither give them salutation nor gestures of respect or offer them alms when they come to us’ (Ja.III,409), which very soon brought the monks to their senses. Likewise, monks and nuns may express their disapproval of a lay person by ‘turning over the bowl’ (pattam nikkujjeyya), i.e. refusing to accept their alms. The Buddha gave the conditions whereby monks could consider doing this, all of them concern disadvantaging the Saṅgha (Vin.II,125).
However, a monk may also decline to accept a lay person’s alms if he knows that it has been obtained by immoral means. I know of a gentle, meditative, forest-living monk in Sri Lanka who turned over his bowl when a local man tried to give him some food which included venison. He knew that the man was a poacher illegally hunting deer in the nearby forest reserve. The man’s wife was so angry at her husband for causing the family such humiliation, and scolded him so severely, that he stopped pouching.
During the 2007 protests in Burma, many of the more aware monks refused to accept alms from the families of government officials, soldiers and even senior members of the military junta. One particular general was so incensed by this (in Buddhist countries it would be considered the ultimate insult) that he had the offending monks’ monastery surrounded by police who refused to let anyone in or out. After a few days of this the monks had to give in, and the general and his family turned up and offered food to the monks, who accepted it with unsmiling faces. Less well-known or revered monks bravely did the same thing and were beaten up for it.
