Bihar and Eastern Uttar Pradesh (early history)
by Prakash Narayan | 2011 | 63,517 words
This study deals with the history of Bihar and Eastern Uttar Pradesh (Northern India) taking into account the history and philosophy of Buddhism. Since the sixth century B.C. many developments took place in these regions, in terms of society, economic life, religion and arts and crafts....
Monks and Monks
Avuso was the commonest mode of address among the monks.[1] The term avuso is usually followed either by the monk’s personal name or by his gotta name. It seems that the term bhante[2], which later became a common mode of address for the senior monks, came into vogue after the Buddha’s death. This may also reflect the growing organization of the Buddhist from loose groups of mendicants into a highly disciplined samgha. Some of the other monks address monks like Anuruddha, Mahakassapa, Upali, Mahakaccana and sariputta as bhante, who are of considerable seniority and significance.
The novices, known as samanuddesa were below the monks in the Buddhist hierachical ladder. They address the monks (referred to as ayasma) as bhante, and salute them (abhivadeti).
The monk’s behaviour within the samgha is affected by many regulations. The internal classification of the monks and their gradation according to seniority is made possible by some of these regulations. Paying of reverence, rising up in reverence, salutation (abhivadeti), proper respect and appointment of the best seat, serving of water and food, says the Buddha, “shall be done according to seniority.”[3]
The monks exchange greeting (S.S.) in most cases on meeting each other. In the case of the Buddha-monk relationship, at the end of the conversation with him, the monk salutes (abhivadeti) circumambulates and leaves. Monks follow a different process among themselves. Thus, the monk, Yamaka, approaches sariputta, exchange greeting (S.S.) and in the end compliments (abhinadati) sariputta on his discourse.[4]
In general, the texts refer to the monks with ayasma prefixed to their names. During the conversation, sometimes, the monks refer to other monks similarly. Thus on meeting ananda, the monk Channa, exchanges greeting (S.S.) with him and they address each other as avuso. Later on, in the religious conversation, Channa says to ananda, “avuso, may the ayasma ananda teach me, so that I may see the dhamma.”[5] Sariputta and Moggallana were noted for their friendship who stayed in the same cell. They exchange greeting (S.S.) and address each other as avuso. However, they refer to each other as ayasma[6] in the course of conversation.
The Chabboggiya monks and the monks Mettiya and Bhumija are referred to simply as bhikku and not as ayasma because they have engaged themselves in all sorts of crimes. Devadatta, who joined the Buddhist order, and was responsible for sowing dissension in the community, and who actually hatched a plot to defile and murder the Buddha, is mentioned without any sort of appellation. Nevertheless, all these monks, considered bad by the compliers of the texts, are addressed as avuso by other monks.
Footnotes and references:
[1]:
For avuso: Anguttara Nikaya. I. 118-19; II.160; III.202, 355, 382ff; IV.362, 402ff, 449f; V.41-42, 155, 161-61; Majjhima Nikaya. I. 147-151, 160-61, 210, 212, 258; Samyutta Nikaya. I.190; II.115, 117, 195f, 267-77; III.109, 133, 335; IV.55-56; V.15, 76, 298; Vinaya II. 25, 111. III.104, 105, 167; IV.44.
[2]:
[3]:
Vinaya.II.31f.
[4]:
Samyutta Nikaya.III.120.
[5]:
Ibid., 133f.
[6]:
Ibid., II.276-77f.