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A bhikkhu (, ) is an ordained male in Buddhist monasticism. Male, and female monastics ( bhikkhunī), are members of the Sangha (Buddhist community). (2025). 9780028657189, Macmillan Reference USA. ISBN 9780028657189
The lives of all Buddhist monastics are governed by a set of rules called the prātimokṣa or pātimokkha. Their lifestyles are shaped to support their spiritual practice: to live a simple and meditative life and attain nirvana.
A person under the age of 20 cannot be ordained as a bhikkhu or bhikkhuni but can be ordained as a samanera.
In the Dhammapada commentary of Buddhaghosa, a bhikkhu is defined as "the person who sees danger (in samsara or cycle of rebirth)" (Pāli: ikkhatīti: bhikkhu). Therefore, he seeks ordination to obtain release from the cycle of rebirth. The Dhammapada states:
Buddha accepted female bhikkhunis after his step-mother Mahapajapati Gotami organized a women's march to Vesāli and Buddha requested her to accept the Eight Garudhammas. So, Gotami agreed to accept the Eight Garudhammas and was accorded the status of the first bhikkhuni. Subsequent women had to undergo full ordination to become nuns.
[[File:第四世常覚管長猊下.jpg |thumb|Japanese monk of [[Shingon Buddhism]] ]]
In the Mahayana monasticism is part of the system of "vows of individual liberation". These vows are taken by monks and nuns from the ordinary sangha, in order to develop personal ethical discipline. In Mahayana and Vajrayana, the term "sangha" is, in principle, often understood to refer particularly to the aryasangha (), the "community of the noble ones who have reached the first bhūmi". These, however, need not be monks and nuns.
The vows of individual liberation are taken in four steps. A lay person may take the five upāsaka and upāsikā vows (, "approaching virtue"). The next step is to enter the pabbajja or monastic way of life (Skt: pravrajyā, ), which includes wearing monk's or nun's robes. After that, one can become a samanera or samaneri "novice" (Skt. śrāmaṇera, śrāmaṇeri, ). The final step is to take all the vows of a bhikkhu or bhikkhuni "fully ordained monastic" (Sanskrit: bhikṣu, bhikṣuṇī, ).
Monastics take their vows for life but can renounce them and return to non-monastic life and even take the vows again later. A person can take them up to three times or seven times in one life, depending on the particular practices of each school of discipline; after that, the sangha should not accept them again. In this way, Buddhism keeps the vows "clean". It is possible to keep them or to leave this lifestyle, but it is considered extremely negative to break these vows.
In 9th century Japan, the monk Saichō believed the 250 precepts were for the Śrāvakayāna and that ordination should use the Mahayana precepts of the Brahmajala Sutra. He stipulated that monastics remain on Mount Hiei for twelve years of isolated training and follow the major themes of the 250 precepts: celibacy, non-harming, no intoxicants, vegetarian eating and reducing labor for gain. After twelve years, monastics would then use the Vinaya precepts as a provisional or supplemental, guideline to conduct themselves by when serving in non-monastic communities.Soka Gakkai Dictionary of Buddhism, Soka Gakkai, 'Dengyo' Tendai monastics followed this practice.
During Japan's Meiji Restoration during the 1870s, the government abolished celibacy and vegetarianism for Buddhist monastics in an effort to secularise them and promote the newly created State Shinto. Japanese Buddhists won the right to proselytize inside cities, ending a five-hundred year ban on clergy members entering cities. Currently, priests (lay religious leaders) in Japan choose to observe vows as appropriate to their family situation. Celibacy and other forms of abstaining are generally "at will" for varying periods of time.
After the Japan–Korea Treaty of 1910, when Japan annexed Korea, Korean Buddhism underwent many changes. italic=no and Nichiren schools began sending missionaries to Korea under Japanese rule and new sects formed there such as Won Buddhism. The Temple Ordinance of 1911 () changed the traditional system whereby temples were run as a collective enterprise by the Sangha, replacing this system with Japanese-style management practices in which temple abbots appointed by the Governor-General of Korea were given private ownership of temple property and given the rights of inheritance to such property. More importantly, monks from pro-Japanese factions began to adopt Japanese practices, by marrying and having children.
In Korea, the practice of celibacy varies. The two sects of Korean Seon divided in 1970 over this issue; the Jogye Order is fully celibate while the Taego Order has both celibate monastics and non-celibate Japanese-style priests.
Tibetan Vajrayana often calls ordained monks lama. (1989). 9780002153218, Collins. ISBN 9780002153218
The robes of Tibetan novices and monks differ in various aspects, especially in the application of "holes" in the dress of monks. Some monks tear their robes into pieces and then mend these pieces together again. Upāsakas cannot wear the "chö-göö", a yellow tissue worn during teachings by both novices and full monks.
In observance of the Kathina, a special Kathina robe is made in 24 hours from donations by lay supporters of a temple. The robe is donated to the temple or monastery and the resident monks then select from their own number a single monk to receive this special robe. Buddhist Ceremonies and Rituals of Sri Lanka , A.G.S. Kariyawasam
Buddhist monks were once called talapoy or talapoin , itself , ultimately .
The talapoin is a monkey named after Buddhist monks, much like the capuchin monkey is named after the Catholic Capuchin friars.
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