University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 11-30-2006 Renunciation in Contemporary Buddhist Monasticism Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Renunciation in Contemporary Buddhist Monasticism" (2006). Theology and Religious Studies: Faculty Scholarship. 19. https://digital.sandiego.edu/thrs-faculty/19 This Conference Proceeding is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Asceticism, Identity and Pedagogy in Dharma Traditions Contemporary Issues in Constructive Dharma Vol. 3 Proceedings of Sessions of the Third DANAM Conference DEEPAK H ERITAGE BOOKS Published by A. Deepak Publishing A division of Science and Technology Corporation 10 Basil Sawyer Drive Hampton, Virginia 23666 www.deepakheritage.com Copyright© 2006 by A. Deepak Publishing All rights reserved. ISBN: 978-0-937194-50-8 Cover design: The theme elements of the cover design and the DANAM Logo [composed of stylized 'infinite wave', and the acronym DANAM (pronounced di, as in cart+ nam, as in number) in both English and Sanskrit (inside of the oval in devanagari script)) are taken, with permission of Dhanna Association of North America, from the OANAM web site design at "I consider everybody a Hindu unless they say they are not." www.danam•web.org. The 'infinite wave' symbolically represents Oharma, a term (with no English equivalent) derived from the Sanskrit (Sk.) root, dhri, Hto sustain", that implies Swami Dayananda Saraswati, Arsha Vidya Gurukulam, PA. innate or natural order, law and code sustaining the changing world Gagat, in Sk.) of both non-living and living matter, undergoing change in a periodic manner, without beginning and end. Dharma is o£ten traditionally called Sanatana Dharma, the Sk. term 'sanatana' (eternal and imperishable) being a qualifier, rather than an adjective. Library of Congress Cataloging-in-Publication Data DANAM Conference (3ril: 2005: Philadelphia, Pa.) Asceticism, identity, and pedagogy in Dharma traditions/ edited by Graham M. Schweig ... [et al.]. p. cm. - (lndic heritage series) (Contemporary issues in constructive Dharma; v. 3) "Proceedings of sessions at the Third DAN AM Conference, held on site at 2005 American Academy of Religion Annual Meeting, Philadelphia, Pennsylvania, 18-20 November 2005." Includes bibliographical references and index. ISBN-13: 978-0-937194-50-8 (0-937194-50-6) 1. Hinduism-Congresses. 2. Asceticism-Hinduism-Congresses. 3. Hinduism-Social aspects-Congresses. 4. Hinduism-Study and teaching-Congresses. I. Schweig, Graham M., 1953- II. American Academy of Religion. Meeting (2005: Philadelphia., Pa.) III. Title. BLll0l.5.D36 2005 294.5-dc21 2006033804 Printed in the United States of America V 48 PRAVRAJIKA VRAJAPRANA Renunciation in Contemporary Buddhist Monasticism According to them, the gotra BhUrbhuvah means the trimurty, Brahma, Visnu, and Siva. Avigata does not refer to an ancient sage Karma Lekshe Tsomo but, since it literally means "not separated, unceasing," r efers to University of San Diego the Paramatman. Since both the sages Bhrgu and Kasyapa preceded the Vedas' subdivision into four, they both represent the Celibate monastic practice has been a mainstay of Buddhist indivisible Brahman (Dazey, 1990, 289). societies from the time of the Buddha until the present day. 10 Thus Jyoti Math's Veda is the Atharva and its mahavakya is Buddha Sakyamuni specifically rejected the practice of extreme Ayam titmti brahma; the Veda of Sringeri Math's is Yajur and its asceticism, but lauded renunciation of the household life. This mahtivtikya is Aham brahmtismi. In Puri the Govardhana Math's tradition has continued for two and a half millennia, unchanged in Veda is Rk and its mahavtikya is Prajiianam brahma, and in many respects. Robed, shaven-headed, celibate renunciants are Dvaraka, Sarada Math's Veda is Sama and its mahtivtikya is is Tat found in every Buddhist society even today. The measure of tvam asi. renunciation in contemporary Buddhist monastic practice varies, 11 A discussion of the six prerequisites is found in however, depending on how renunciation is defined. Renunciants Vivekacadamani 22- 27 as well as in the much earlier are generally thought to live in solitude, apart from society. But it Brhadaranyaka Upanisad 4.4.23. There is an excellent commentary is well known that, except for exceptional individuals and periods on the stidhana catustaya in Candrasekhara Bharati's commentary of intensive retreat, Buddhist renunciants rarely dwell in seclusion. on the Vivekacadamani (Bombay: Bharatiya Vidya Bhavan, 1979), Even though some monasteries are situated in remote locations, 31-46. most Buddhist renunciants live in monastic communities and are in 12 For Sankara's discussion of both stidhana catustaya as well as frequent contact with the lay community upon whom they depend sravana, manana and nididhyasana, see Sankara's commentary on for food and other necessities. The extent of renunciation among Brahma Sutras 1. 1.1. and 1.1.2. contemporary Buddhist monastics therefore depends on a number of variables, including the nature of the community, the geographical setting, and the personal inclinations of individual monastics, in addition to a closer examination of the word "renunciation." This paper explores the nature of the renunciant ideal from a Buddhist perspective and reflects on the extent to which this ideal characterizes Buddhist monasticism today. Asceticism, Identity and 49 Eds. Graham M. Sc/Jweig Pedagogy i11 Dham,a Jeffery D. Long Traditio11s (2006) Ramdas Lamb Adars/J Deepak 50 KARMA LEKSHE TSOMO Retrunciation in Contemporary Buddlrist Monasticism 51 Renunciation in the Buddhist Context Whatsoever ascetics or brahmins of the future will experience acute, painful, sharp and piercing According to the well-known story, the Buddhadharma was sensations, they too will experience them to such a first taught in northern India by Siddhartha Gautama, a wealthy high degree as this and not beyond. Yet by all these prince who lived around 563-485 B.C.E. At the age of 29, bitter and difficult austerities I shall not attain to motivated by encounters with the sufferings of sickness, old age, excellence, worthy of supreme knowledge and and death, he left his wife, child, and princely insight, transcending those of human states. Might inheritance in search 1 of answers to the questions of life. According to Buddhist tradition, there be another path for enlightenment! for six years Prince Siddhartha pursued religious knowledge and engaged in a variety of spiritual practices with some of the greatest Siddhartha's experience with austerities convinced him that masters of his day. His teachers included distinguished ascetics mortification of the flesh was futile in the quest for spiritual such as A.Iara Kalama and Uddaka Ramamaputra. realization. He concluded that a moderate approach to physical sustenance was preferable, an insight known as the "middle way" During this period, Siddhartha also engaged in a variety of between extreme asceticism and indulgence. On the basis of this ascetic practices, but eventually rejected extreme asceticism as practical insight, he decided to eat moderately again and accepted counter-productive to spiritual development. According to the an offering of milk rice from a woman named Sujata (identified in story, in the months just before he achieved awakening under the some texts as Radha). The five young aristocrats who had bodhi tree, Siddhartha embarked on a regimen of eating just the accompanied him during his six-year spiritual journey became bare minimum necessary for survival. Eventually, with great disillusioned when they saw him begin to take food again. They determination, he reached a point where he was able to subsist on assumed that he had abandoned his detem1ination to achieve the just one grain of rice per day. On this meager diet, he became so ultimate spiritual goal and especially criticized the fact that he emaciated that his backbone was visible from the front of his body accepted food from a woman. and he became so weak that he was unable to concentrate in his meditation. He realized that torturing the body through ascetic Even though his five companions initially deserted him, practices was counterproductive, that without proper nourishment, Siddhartha continued on his spiritual quest. Having regained his he would be unable to continue his spiritual quest. He reflected on physical strength, he crossed the Nairajana River, sat down his experiences thus: beneath a tree, and made a firm resolution to continue his meditation practice until he achieved the final goal. Despite the Whatsoever ascetics or brahmins of the past have assaults of Mara, a personification of temptation, he advanced experienced acute, painful, sharp and piercing quickly through successive stages of meditative attainment. sensations, they must have experienced them to Dispelling all ignorance and eradicating all mental defilements, such a high degree as this and not beyond. Remmciation