Dhammakamo wrote:Thanks for the replies dear friends.
My abbot has nothing against BB since it's used as a tool.
I knew a monk, again an Australian, who was
constantly agonizing over this rule. He was a very restless sleeper and in the mornings he would
inevitably wake up finding that his sheet had come loose during the night and his body was
touching the bed, that is, touching Sangha property. Even when he woke up with no part touching
the bed he would worry that he might have done so during the night. One morning he was so
overwrought that he was literally on the verge of committing suicide and had I or another monk not
been with him he may well have done so. As a brief aside, I have noticed two other things about
Vinaya fundamentalists. The first is that they seem to have a higher rate of disrobing than the more
‘lax’ monks. Secondly, and this should come as no surprise to anyone familiar with psychology,
when they do disrobe they often go wild and not uncommonly even give up Buddhism altogether. It
is a case of first one extreme and then the other. The two monks mentioned above both soon
disrobed, one turned against Buddhism with a vehemence and the other gradually drifted out of it.
I will see how things go after I do a retreat at Suan Mokh and hopefully I'll meet some english-speaking monks whom I have karmic connections with.
We are told that while the Teacher was in residence at Sāvatthī, a certain treasurer’s son approached an elder who resorted to his house for alms and said to him, “Reverend sir, I desire to obtain release from suffering. Tell me some way by which I can obtain release from suffering.” The elder replied, “Good indeed, friend. If you desire release from suffering, give ticket-food, give fortnightly food, give lodgings during the season of the rains, give bowls and robes and the other requisites. Divide your possessions into three parts: with one portion carry on your business; with another portion support son and wife; dispense the third portion on alms to support the Teaching of the Buddha.”
“Very well, reverend sir,” said the treasurer’s son, and did all in the prescribed order. Having done all, he returned to the elder and asked him, “Reverend sir, is there anything else I ought to do?” – “Brother, take upon yourself the Three Refuges and the Five Precepts.” The treasurer’s son did so, and then asked whether there was anything else he ought to do. “Yes,” replied the elder, “take upon yourself the Ten Precepts.” – “Very well, reverend sir,” said the treasurer’s son, and took upon himself the Ten Precepts. Because the treasurer’s son had in this manner performed works of merit, one after another (anupubbena), he came to be called Anupubba. Again he asked the elder, “Reverend sir, is there anything else I ought to do?” The elder replied, “Yes, become a monk.” The treasurer’s son immediately went forth.
Now he had a teacher who was versed in the Abhidhamma and a preceptor who was versed in the Vinaya. After he had obtained acceptance as a monk, whenever he approached his teacher, the latter repeated questions found in the Abhidhamma, “In the dispensation of the Buddha it accords with Dhamma to do this; it does not accord with Dhamma to do that.” And whenever he approached his preceptor, the latter repeated questions found in the Vinaya, “In the dispensation of the Buddha it accords with Dhamma to do this; it does not accord with Dhamma to do that; this is proper; this is improper.” After a time he thought to himself, “Oh, what a wearisome task this is! I became a monk in order to obtain release from suffering, but here there is not even room for me to stretch out my hands. It is possible, however, to obtain release from suffering even if one lives the household life. I had best become a householder once more.”
From that time forth, discontented and dissatisfied, he no longer rehearsed the thirty-two constituent parts of the body and received instruction. He became emaciated; his skin shrivelled up; veins stood out all over his body; weariness oppressed him, and his body was covered with scabs. The young novices asked him, “Friend, how is it that wherever you stand, wherever you sit, you are sick with jaundice, emaciated, shrivelled up, your body covered with scabs? What have you done?” – “Friends, I am discontented.” – “Why?” He told them his story, and they told his teacher and his preceptor, and his teacher and his preceptor took him with them to the Teacher.
Said the Teacher, “Monks, why have you come?” – “Reverend sir, this monk is dissatisfied in your dispensation.” – “Monk, is what they say true?” – “Yes, reverend sir.” – “Why are you dissatisfied?” – “Reverend sir, I became a monk in order to obtain release from suffering. My teacher has recited passages from the Abhidhamma, and my preceptor has recited passages from the Vinaya. Reverend sir, I have come to the following conclusion: ‘Here there is not even room for me to stretch out my hands. It is possible for me to obtain release from suffering as a householder. I will therefore become a householder.’ ”
“Monk, if you can guard one thing, it will not be necessary for you to guard the rest.” – “What is that, reverend sir?” – “Can you guard your mind?” – “I can, reverend sir.” – “Well then, guard your mind alone.” Having given this admonition, the Teacher pronounced the following stanza:
The mind is very hard to see, Subtle, falling on what it wants; Let the wise man guard his mind, A guarded mind brings happiness.
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