Dharma Dictionary: Bhikkhu - भिक्खु

Introduction

If someone asked you to summarize an
average life, what would say? For many people, an average life
consists of the following; being born, growing into a little kid,
going to school, finding a job and working, often getting married and
raising a family, retirement, and finally death. Most wouldn't argue
with this outline of an average life but compressing so many years,
memories, and experiences into just a few lines can be very unsettling
for some. Why is this so? Perhaps it's because we don't normally
think about "the big questions" in life on a regular basis.

When we experience the arrival of a baby, it's natural for us to
reflect on the miracle of life. When we experience the loss of
someone close to us, we contemplate the sorrow of death. Maybe when
we're on a stroll, alone with our thoughts or watching the sun set
with someone special to us, we think about our place in the universe.
But what about when you're at a friend's house screaming for a bases-
loaded hit because you've got 20 bucks on the Yanks?

There's absolutely nothing wrong with not always thinking about "the
big questions", in fact its quite normal. The overwhelming majority
of us live fairly hectic lives, having to deal with the stress of work/
school, commuting problems, kids, spouses, bills, etc. In the midst
of all this, pondering the origin of suffering becomes very low on the
priority list. But let's suppose that things were different and we
set all of our "worldly obligations" aside. What if we relied on the
kindness of others for the basics like food, shelter, and clothing?
What if we didn't have a job to earn money, didn't have material
possessions, didn't have a home, didn't have a household to look
after, didn't have bills to pay, etc.? What if we used all of our
newly acquired "free time" to completely dedicate ourselves to living
a spiritually based life that focused on investigating the big
questions in life? What if we shared the knowledge and insights we
gained with others to help them improve their own lives? For the past
twenty-five centuries, there have been people who choose to lead such
a life. Someone who completely dedicates every fiber of their being
to living according to the teachings of the Buddha is known as a
bhikkhu.

The word bhikkhu, comes from the Pali. It means "almsman, mendicant,
Buddhist monk" (1). The Sanskrit cognate is Bhikṣu and has the same
meanings as the Pali although it is derived from the root, "bhiksh"
meaning "to wish to share or partake" (2). The female equivalent is
'bhikkhuni' (Bhikṣuni in Sanskrit). From here on, the words
'bhikkhu' and 'bhikkhuni' will be used interchangeably.

The view towards monasticism varies greatly in the world's religions.
In some traditions, like Christianity, monastic practice occupies a
peripheral place relative to the "mainstream" practice of
householders. Other religions such as Judaism and Islam frown upon
the notion of a monk/nun while others (e.g. Sikhism) flat out forbid
it. It may seem strange then, that the monastic tradition
established by the Buddha has often been called the "heart and soul"
of the Sangha. Indeed, one definition of the word 'Sangha' refers
exclusively to the monastic order of bhikkhus and bhikkhunis.

One might argue that the central role of the monastic community is
"cultural baggage" from the ancient Indian society that the Buddha
came from. Back then, renouncing worldly endeavors in pursuit of
spiritual practice was quite normal. However, this kind of
renunciation was something that old, retired men would partake in.
For someone in the prime of their youth to pursue spiritual practice
as a bhikkhu (or even to have the opportunity to do so) was quite a
spiritual revolution in the Buddha's time.

In a sense, we could think of the bhikkunis as "professional"
practitioners because of their choice to focus and dedicate their
lives to spiritual practice but this doesn't mean lay followers are
"amateurs". Non-monastics are fully capable of the highest levels of
practice and realization that bhikkhus are; in fact some of the most
famous sages in history have been householders. So what's the point
of a monastic tradition and why make it "the heart and soul" of the
Sangha? It is because practicing as a householder is hard. Really
hard. It's hard for all the reasons mentioned at the beginning of
this thread. To become a bhikkhuni represents an especially precious
opportunity for cultivation and practice. Living a life that is
solely focused on studying and practicing the Buddha's teachings
provides a unique path to freedom from suffering. This idea is
reflected in the very name of the monastic code by which bhikkhus live
by. It is called the 'Pratimokṣa' in Sanskrit (Patimokkha in Pali)
and literally means "guaranteed liberation".

We should always keep sight of the fact that the order of bhikkhus and
bhikkunis exists to benefit EVERYONE, not only the monastic tradition
itself. Bhikkhus are often referred to as a "field of blessings for
the world". Why? Let's let the Buddha answer this:

Monks, brahmins and householders are very helpful to you. They
provide you with the requisites of robes, almsfoods, lodging, and
medicine in times of sickness. And you monks, are very helpful to
brahmins and householders, as you teach them the Dhamma that is good
in the beginning, good in the middle, and good in the end, with the
correct meaning and wording, and you proclaim the spiritual life in
its fulfillment and complete purity. Thus monks, this spiritual life,
is lived with mutual support for the purpose of crossing the flood and
making a complete end of suffering. (3)

The establishment of the monastic community was one of the Buddha's
great gifts to the world. Aside from providing people with the
opportunity for practice, the bhikkhus are also the "guardians of
Dharma". It is they who have passed down, preserved, and recorded the
teachings. They have kept the light of the Buddha's word alive. It
is they who have traveled far beyond the Buddha's neighborhood,
encountering vastly different people and societies and yet still
sharing the precious teachings with strangers and welcoming them. For
these reasons, we can see just how the monastic community is the
"heart and soul" of the Buddha's Dharma.

Finally, there have been many, many people throughout the ages that
have seen bhikkhus as drop-outs, leeches on society, destroyers of
families, and/or people running away from the "real" problems of the
world. Nowadays, there are many who feel that the monastic tradition
is obsolete or even part of the "cultural trappings" that have
accumulated over the centuries. The closing passage is a response to
these criticisms. It is taken from the Therigatha (Verses from the
Elder Nuns), a selection of ancient poetry and verses composed by the
earliest enlightened bhikkunis. In this passage, a woman named Rohini
is being grilled by her father about the monastic community
(contemplatives):

[Rohini's father:]
You go to sleep saying,
"Contemplatives."
You wake up,
"Contemplatives."
You praise only
contemplatives.
No doubt you will be
a contemplative.

Abundant food & drink
you give to contemplatives.
Now, Rohini, I ask you:
Why do you hold
contemplatives dear?

They don't like to work,
they're lazy,
living off what's given by others,
full of hankerings,
wanting delicious things:
Why do you hold
contemplatives dear?

[Rohini:]
For a long time, father,
you've quizzed me
about contemplatives.
I'll praise to you
their discernment,
virtue,
endeavor.

They do like to work,
they're not lazy.
They do the best work:
They abandon
passion & anger.
That's why I hold
contemplatives dear.

They rid themselves
of the three evil roots,
doing pure actions.
All their evil's
abandoned.
That's why I hold
contemplatives dear.

Clean their bodily action,
so is their verbal action.
Clean their mental action:
That's why I hold
contemplatives dear.

Spotless, like mother of pearl,
pure within & without,
perfect in clear qualities:
That's why I hold
contemplatives dear.

Learned, maintaining the Dhamma,
noble, living the Dhamma,
they teach the goal
& the Dhamma:
That's why I hold
contemplatives dear.

Learned, maintaining the Dhamma,
noble, living the Dhamma,
with unified minds
& mindful:
That's why I hold
contemplatives dear.

Traveling far, mindful,
giving counsel unruffled,
they discern the end
of suffering:
That's why I hold
contemplatives dear.

When they leave any village
they don't turn to look back
at anything.
How free from concern
they go!
That's why I hold
contemplatives dear.

They don't store in a granary,
pot,
or basket.
They hunt [only]
for what's already cooked:
That's why I hold
contemplatives dear.

They take neither silver,
nor gold,
nor money.
They live off whatever is present:
That's why I hold
contemplatives dear.

Having gone forth
from different families
& from different countries,
still they hold
one another dear:
That's why I hold
contemplatives dear.

[Rohini's father:]
Rohini, truly for our well-being
were you born in our family.
You have conviction
in the Buddha & Dhamma,
and strong respect
for the Sangha.

You truly discern
this field of merit
unexcelled.
These contemplatives will receive
our offering, too,
for here we'll set up
our abundant sacrifice.

[Rohini:]
If you're afraid of pain,
if you dislike pain,
go to the Buddha for refuge,
go to the Dhamma & Sangha.
Take on the precepts:
That will lead
to your well-being. (4)

***
(1) Pali Text Society's Pali-English Dictionary Online p. 504. Accessed
via the "Digital Dictionaries of South Asia" Project.
(2)-Williams Sanskrit-English Dictionary, Motilal, 2005 reprint,
p. 756
(3)"In the Buddha's Words: An Anthology of Discourses from the Pali
Canon" p. 171, trans. & edited by Bhikkhu Bodhi. Wisdom Pubs, 2005.
(4) "Rohini - Therigatha 13.2", Translated by Thanissaro Bhikkhu. From "Access to Insight"