A. Going Forth


1. Background

After the Buddha Sakyamuni attained enlightenment in northern India, at first men and later women, attracted by his teaching, decided to follow him. They left their homes and joined the order that thus grew up around the Buddha. This was called "the going forth" from home to homelessness; it is still considered the first ordination ceremony in all Buddhist countries. The men and women who chose this way of life accepted to try to live according to ten training precepts as they continue to do today:

1) not to kill anything;
2) not to take anything that is not given;
3) to be celibate;
4) not to lie;
5) not to take intoxicants;
6) not to eat outside of mealtimes;
7) not to use adornments;
8) not to delight in singing, dancing or shows;
9) not to seek comfort;
10) not to amass wealth.

Soon another, more formal ordination ceremony was instigated; now, this is considered as the second ordination ceremony in all Buddhist countries. This ceremony consists of the acceptance of trying to live according to more training rules. These rules -- recorded in the first part of the Buddhist texts, the Vinaya -- initially came into being as solutions to problems which arose as the community lived together and grew at the time of the Buddha. Little by little rules were created according to circumstances. The men and women who received this second ordination became known as "bhikkus" and "bhikkunis" respectively.

In order to support themselves, the bhikkus and bhikkunis went on a daily alms round, gratefully receiving whatever they were given to help them on their spiritual quest. "Bhikku" means "a person who receives a share," they received a portion of the common wealth. After the Buddha's death, the bhikkus and bhik

kunis traveled and as they did, Buddhism spread. People were attracted to the Buddhist teachings of peace and tolerance and temples were built all over India, Sri Lanka, China and, eventually, most of Asia. A monk brought Buddhism to Korea and started an unbroken tradition of ordained men and women which continues up to the present day.

Let us now consider the life of bhikkus and bhikkunis in Korea. (Throughout this description, "monk" and "he" refers to men and women: their respective life-styles in Korea are identical.)