What is a practical approach to Vinaya?
My teacher, Geshe Thubten Ngawang explains it involves a
good understanding of karma. Although I cannot profess to
having this, I have noticed that the more I contemplate
karma and the teachings related to it, the stronger my wish
to practice Vinaya grows. This leads me to believe that
if one has a good understanding of karma and its effects,
Vinaya arises naturally.
Some Westerners see Vinaya as merely
a system of rules and regulations that exists outside of
us. Perhaps this is because, in our limited understanding,
we associate Christian monastic discipline with many restrictions.
However, in Buddhism, Vinaya is the basis for developing
concentration, bodhicitta, wisdom, and all the other realizations
of the path. Why? It counteracts two kinds of faults: naturally
negative actions and actions prohibited by the Buddha. All
naturally negative actions, such as killing as so forth,
are a hindrance to the path to liberation because they result
in unfortunate rebirths in future lives. In addition, actions
prohibited by the Buddha are a hindrance because they prevent
good qualities from developing in our mindstream. Thus,
following ethical discipline as taught in the Vinaya eliminates
hindrances caused by unwholesome behavior and establishes
a firm foundation for gaining the higher realizations of
the path.
I must study more to understand the
complete meaning of Vinaya. However, in the more than fifteen
years that I have been learning Buddhism, I have continuously
been getting closer to Vinaya practice. The Vinaya contains
the means for the way of life that I seek. If we try to
behave in accord with the Dharma and look to the Vinaya
for guidance, we will find that many important points are
explained there. For example, at the end of the Pratimoksa
Sutra, we find seven guidelines for ending disputes among
members of the monastic community. These help resolve conflicts
and show how to respect all sentient beings. Vinaya teaches
us how to behave in a humble way and how to be satisfied
with few things. Rather than try to procure something that
is not available, we need to cultivate patience and be satisfied
with the situation as it is. Vinaya also instructs us on
how to live together harmoniously. In fact, if we understand
Vinaya deeply, we can see the entire path to liberation
in it.
If we are not able to practice Vinaya,
we will not be able to develop a stable meditation practice.
Keeping a certain discipline is the basis from which we
begin. If we start with high Tantric practices, but lack
stable discipline, we are sure to run into difficulties
or to harm others or the Dharma. For a beginner such as
me, Vinaya is most beneficial, as I can turn to it for practical
daily guidelines.
Learning the various precepts is important.
There are different categories of precepts according to
their gravity: the defeats (parajika), the remainders (sanghavasesa),
and so on. We are not capable of keeping every precept at
the beginning. Therefore, the masters advise us to start
with avoiding the most serious faults. A practical approach
is to learn the main precepts-the defeats and remainders-as
soon as we receive ordination. As beginners, we violate
precepts each day; as human beings in the desire realm,
we cannot altogether avoid violating them. But at least
we can minimize the harm and take care not to transgress
any of the major precepts completely, thereby losing our
ordination. In this way, we can learn one precept after
another, first trying to keep the major precepts strictly,
and as time goes by following suit with the minor precepts.
This is the way the Tibetan monastics train in their communities.
This approach is a natural one, being
neither too strict nor too lax. Avoiding these extremes,
each person must find for him- or herself the middle way
to practice. It is very difficult to keep all the precepts
literally, especially at the beginning, and we should avoid
having grandiose expectations of ourselves or others. Speaking
personally, I feel that I took ordination too quickly, although
I do not regret it now. I had practiced the Dharma as a
lay person for only one year when I was ordained, and I
had to grow and am still growing into a "coat"
that is too big for me. I am very fortunate to still be
a nun! But I do not suggest that others quickly take ordination
as I did. Similarly, I took the bodhisattva and Tantric
precepts too early, and now am slowly making the best of
it. However, if we took precepts too quickly, we should
not regret it later, but understand that at the time we
took the precepts we did so with the best motivation of
which we were capable. After having taken them, we need
to follow them and use the opportunity to learn.
The Gradual Approach
At Tibetisches Zentrum in Hamburg, if
people want to take ordination, we do not accept their request
immediately. Many Westerners want to be ordained just after
encountering the Dharma, but I think many of them confuse
their strong interest in the Dharma with the need to become
a monastic. Many have a romantic view of the monastic life
that does not usually have much to do with the reality of
living as a monk or a nun in the West.
When people who attend classes at the
center request ordination, we usually suggest that first
they move closer to the center, continue to work at their
job, and attend the seven-year systematic Buddhist study
program that we offer. This program is comprised of five
years of philosophy covering the four tenet systems, one
year of Lamrim (Gradual Path to Enlightenment), and one
year of Vinaya and Tantra. Those who do not instantly relate
to the philosophy courses can start with the Lamrim and
study the other topics later.
We do not require people studying Buddhist
philosophy or attending meditation classes at our center
to be Buddhists; they can also be Christians and so forth.
Presently some psychologists and some university professors
who teach comparative religion attend the program. We provide
them with the information they need, and that serves their
purpose. However, if people come to classes at our center
and feel at home with the Buddhist way of thinking, they
may become Buddhists if they wish.
When people strongly feel that they
would like to become Buddhists, they take refuge by doing
the refuge ceremony that our teacher conducts. If they want
to take the five lay precepts, we suggest they study the
transcripts of the Vinaya lectures of the seven-year program.
In these, Geshe Thubten Ngawang gives a general introduction
to Vinaya and explains the five lay precepts and other essential
points about the Vinaya. After people have read this teaching
thoroughly, we ask them to examine whether they are able
to keep the lay precepts. If they are, they may take them.
Some lay people want to go a step further and take the brahmacarya
precept, which means that they give up not only sexual misconduct,
but also sexual intercourse.
Generally, people can request monastic
ordination only after they have finished the seven-year
program. This was not the case years ago at our center,
which is why I ordained so quickly. However, we have seen
or heard of many Westerners who have given their vows back.
They left school or their jobs when they ordained, and when
they later returned to lay life, they had difficulties because
they had not completed their education and so forth. They
then remained on the periphery of society. This gives people
a bad impression of Buddhism in the West. Since Buddhism
is new in the West, if the public comes to think that we
train people who then become outsiders in society, the Dharma
will not spread.
A Central Land
Some Western Buddhists feel that monastics
are outdated, that reform is needed, and that the monastic
life can be abolished. However, a number of us feel that
people should have the opportunity to choose the kind of
lifestyle suitable for themselves and thus monasticism should
be preserved as a viable option. In addition, monastics
can contribute to the existence and spread of the Dharma
in society. Indeed, the scriptures explain that for a country
to be considered a central land where the Dharma flourishes,
the four categories of disciples of the Buddha-the laymen
(upasaka), laywomen (upasika), bhikshus, and bhikshunis-must
exist. Since we appreciate the Dharma and hope it will remain
for a long time, it is therefore important to ensure that
these four groups continue to exist.
For me, the process of becoming a bhikshuni
was difficult. Initially, I did not know of any bhikshunis
in the Tibetan tradition. Before I became a nun, my teacher
told me that by taking the novice precepts (sramanerika)
I would become a sangha member, but one is allowed to do
certain things only when one is fully ordained. Then I heard
that Venerable Lekshe Tsomo was trying to find out about
full ordination for women and that it might be available
in some countries. At that time, I did not feel it was appropriate
to raise the question with my teacher because I was busy
enough learning the thirty-six precepts.
I was the first person to become a monastic
in our center. Later some monks were ordained and they gradually
went on to take the full ordination. However, there was
no way for me to do that, and for many years I suffered
because of this. My teacher is very compassionate and each
year we asked His Holiness the Dalai Lama about the research
the Tibetans were doing on the bhikshuni ordination. But
each year he said that if I was in no special hurry, it
would be better to wait one more year. Then in 1985, we
asked His Holiness again, and he said, "Now I feel
it is the right time to go." I was so happy and said
to my teacher, "Now I can go!" But he responded,
"Yes, His Holiness said you could, but I do not feel
it is good for you to go now." You cannot imagine how
much I cried! He said that he felt I did not have the proper
motivation. "The correct motivation for going for full
ordination," he said, "is renunciation of cyclic
existence. You should not seek full ordination because you
want to have equal rights with the monks." He knew
what he was saying, and because it was true, it was so painful
for me to hear. I really suffered. However, gradually I
turned my motivation around, and at the end my teacher offered
me the air ticket to go to Taiwan to receive the ordination.
Subsequently he has helped me so much to learn the Vinaya.
I feel that bhikshuni ordination should
be more widely available to those women who sincerely want
to take it. Introducing it into the Tibetan tradition would
be an enrichment. I no longer see any hindrances to this
happening. It is only a question of time, but it will happen.
For the Tibetan nuns, it still depends on whether or not
they feel they need this ordination. But for Western nuns,
I have no doubt. As I mentioned above, the Buddha said that
for a country to be a central land where the Dharma flourishes,
the four kinds of disciples must be present. If bhikshunis
are missing, a place cannot be considered a central land.
If they are present in a country as one of the four groups
of disciples, then the Dharma can last there for a very
long time.
However, we need to take care who enters
the monastic community and how its members behave. Monks
and nuns need to be well mannered when they interact with
society, keeping their precepts and wearing their robes
properly. We have seen some Westerners who wear the signs
of an ordained person although they have only the five lay
precepts. People see them living together with a boyfriend
or girlfriend and become confused. If discipline is lax
and mixed up like this, the public will no longer know the
meaning of being a monastic. For this reason, if someone
wants to enter monastic life (Tibetan: rab 'byung), we ask
them to do it together with the sramanera (male novice)
or sramanerika (female novice) vow taken on the same day.
In Tibetan society, it is very clear that people who become
monastics will leave the household life and their family
and enter a monastery. Although they may have to wait for
some time to take the novice vow, they enter the monastic
life, live in a monastery, and follow the monastic discipline,
including abstaining from sexual contact.
If we do not take responsibility for
how the monastics behave, the Dharma will be spoiled. Moreover,
since many of us Western monastics are pioneers in the place
we live, we must be aware that we represent not only the
Dharma, but also the Sangha. This is a big responsibility,
and His Holiness the Dalai Lama has said that equal rights
in the Buddhist community means equal responsibility to
study, practice, and preserve the Dharma. This is not always
easy, but especially we older monks and nuns need to be
clear since we set the standards for everyone else. At the
beginning, if the standards are too low, those who come
later will be even more lax and the monastic life style
will not last very long.
Study and Practice
People often wonder if we can become
enlightened without study. We can, but only if we have very
strong imprints from our previous lives. Otherwise, it is
impossible. People who are able to become enlightened in
this very life without having studied the Dharma during
this lifetime are very rare, although there are examples
of such people historically. Remarkable and auspicious signs
generally appeared when they were born, and they usually
were noted for being exceptional even as a child. But for
the rest of us, who form the vast majority of practitioners,
we need to exert effort to learn the Buddha's teachings.
Some people see study and practice as
different activities. However, for me they are inseparable.
When I study a Dharma text, I feel that I am doing something
wholesome. My mind is absorbed in Dharma topics. As I try
to understand and contemplate what I am studying, I also
relate it to my daily life. For me this is practice, and
I cannot imagine spending my time in a better way. In my
experience, study supports meditation and meditation solves
questions. But meditation also brings up new questions and
therefore supports study. So study and meditation go hand
in hand.
In debate, we often look at the four
possibilities that exist between two things. Let's do this
with a Dharma practitioner and a scholar. First, someone
could be both. Second, one could be neither. Third, a person
could be a scholar but not a practitioner. Such a person
would deal with the Dharma only in an intellectual way.
Fourth, one could be a realized practitioner but not a scholar,
and there are examples of this. In general, I think a good
understanding of the Dharma is an enormous aid in practice.
For this reason, all the Tibetan traditions have established
schools and institutes where the Dharma is learned and taught.
Of course, practice is most important. If we study but do
not put the Dharma into our hearts, our endeavors are useless.
In our center, the monks and nuns must
learn the Tibetan language in the same way that someone
who studies theology at the university must learn Latin.
However lay people may do all their studies in German if
they wish. Of course, if the monastics try but cannot learn
Tibetan properly, we accept that. However, they should try,
and since most of them have had a good education and are
used to learning languages, they can usually learn Tibetan
easily when they attend classes. One nun who has been ordained
only one year and a half can already debate in Tibetan.
I feel it is important to learn Tibetan since this makes
our studies easier and enables us to speak to our teachers
directly. By learning Tibetan language, we also learn about
the Tibetan culture and way of thinking, which helps us
to understand the Dharma better.
The Vinaya instructs that we should
not live by ourselves after taking ordination. After taking
either the novice vow or the full vow (bhikshu or bhikshuni),
we should stay for at least ten years with a teacher who
is fully qualified as described in the Vinaya. In brief,
the teacher should be venerable, meaning that he or she
has been ordained for at least ten years. Second, the teacher
should be stable, meaning that he or she has not committed
a defeat, or according to some commentaries, has not committed
a defeat or a remainder. If someone has, he or she is not
considered a pure monk or nun. Third, the teacher should
be learned, which is explained in terms of five of twenty-one
qualities. In short, the teacher should know the entire
Three Baskets: Vinaya, Sutra, and Abhidharma. Fourth, the
teacher should be compassionate and genuinely care for his
or her disciples.
Once we know the qualities of an excellent
teacher, we should look for someone who has them. It is
not easy to find such a teacher in these degenerate times.
If we cannot find a teacher with all the good qualities,
we should find one with at least some of them. According
to Vinaya, nuns should be trained by bhikshunis and the
monks should be trained by bhikshus. Although this is not
always possible now, we should work toward this. For this
reason, our center supports the Tibetan nuns doing their
geshe studies so that we will have female geshes and khenmos
(abbesses) to train other nuns. Each person must decide
who her teacher will be; for me a teacher's having the necessary
good qualities is more important than their gender.
In our center, after people are ordained,
they are asked to take on certain responsibilities. For
example, they give talks to the school children when their
classes visit the center. They also lead meditation, guide
discussion groups, give introductory talks about Buddhism,
and so forth. In practice, when asking people to help in
various ways we take into account their ability, not only
whether they are a monastic. I feel that it is important
that not only nuns but also lay people have equal rights
and responsibilities. Lay practitioners in the West are
different from those in Asia. They are not content with
showing devotion to the Buddha shrine and to the Sangha.
They want to gain a thorough knowledge of the Dharma. Although
only the monastics should perform certain rites, it is fine
if qualified lay people give teachings on Buddhism.
The scriptures explain that we have
pure Vinaya discipline only if we behave in proper ways
with our body and speech, and if we have a good motivation
free from defiled attitudes. This points out that we need
to abandon the negative emotions. Then, our physical and
verbal behavior will naturally become wholesome. If someone
were practicing Vinaya perfectly, he or she would be a Buddha,
because if one's discipline is perfect, then everything
else must be perfect as well.
Every two weeks we do posadha, the ceremony
to purify and restore our precepts. The Buddha taught this
because he knew we are not yet Buddhas and therefore need
to purify and restore our precepts. We do not take ordination
because we are already highly realized or nearly enlightened,
but because we want to learn and practice the Dharma so
that we can develop spiritually. In this way, we will become
happier and will be able to contribute to the welfare of
the greater society by not harming others and by helping
them as much as possible.
