PART III

In two previous lectures we have finished nine gæthæs and to-day we shall start with No. 10 gæthæ which deals with the instructions for the monks to be free storing things and other materials.

MUST BE FREE FROM STORING THINGS (SANNIDHI)

                                                                       (10)       Annæna’matho pænænam,
khædanøyænam athopi vatthænam.
Laddhæ na sannidhim kayiræ,
na ca parittase tæni alabhamæno.

In the above gæthæ, Lord Buddha admonished the monks not to keep or store eatables, juices made from fruits and leaves and robes for the next day. If the eatables from the previous day were taken after the next dawn, the monk then has committed an offence which degrades merits; it is permissable to take juice in the afternoon, in the evening and before the next dawn, however if it is taken after the next dawn it is also treated as stored or kept for the next day. So this too is an offence which inhibits meritorious deeds. The following story gives us a very good lesson relating to the above instructions.

STORE NOT EVEN SALT

In one existence, the Bodhisatta was the king of Gandhæra Country (it is in the northwestern part of India near Kashmia). King Gandhæra renounced the world and became a monk. On learning that, his friend King of Videha country followed suit. At one time these two monks practised dhamma together in the Himalaya forest. As they took only fruits and roots with no salt they became undernourished. When they went to a nearby village, the villagers offered them rise and salt with much respect and adoration. One day there was no salt in their alms-food, therefore Videha monk offered Gandhæra monk some salt. Upon which the latter enquired from where he got it. On learning that Videha monk had kept the salt from the previous days, Gandhæra monk reprimanded, “Friend, you have abandoned the bountiful country Videha, with sixteen thousand cities and villages and the treasury full of treasure. Why did you keep this worthless salt just for tomorrow and day after tomorrow?”

Most people could not stand when they are reprimanded though they have fault and like to retort. So also was Videha monk who replied, “Teacher monk, since you have renounced the throne of Gandhæra Country, you have no followers and subjects to be instructed. But how is that you did reprimand me now?”

The Bodhisatta Gandhæra monk explained, “O Videha monk, I have said the truth. Unwholesome practice is not for me. The impurities of misdeeds never exist in me.”

Then Videha monk realised the truth and the two monks practised and attained super natural powers and were reborn in the world of Brahmæs after their demise. The main theme of this story is that even the monks who were not under the Teachings abstained from storing things. In these days many may take the keeping of salt as not wrong. The monks under the Teaching of the Blessed One, possessed such attributes of less greed, contentment, devoid of defilements and did not store anything for the coming days. Upon learning that more faith and adoration developed in many Devas and Brahmæs and they gained special insight wisdom.

With regard to the instruction “store no robes,” for less burden a Buddhist monk is advised not to keep more then three pieces of robes. If extra robes were kept, though it is not regarded as an offence, a monk is no longer seen as one practising to lesson the defilements.

Lord Buddha also admonished not to worry even if there was not sufficient food to eat or robes to wear. A monk is to tolerate it by observing Vipassanæ meditation or by reflecting thus:–

“Meritorious deeds in my previous existence were not so strong as to let me have enough food and robes. I must strive to exercise as much as possible in this existence. I am better off than those suffering in the lower world. I should be happy when considered in comparison with some people and animals. It is a great reward to be a monk and to have the opportunity to practise meditation”.

Just like the Yogøs here, by way of Vipassanæ meditation, it is to note when your mind wanders off to the worries and anxieties with regard to insufficiency of food and robes.

THE FUNDAMENTAL PRINCIPLE AND SELF-CONCENTRATION

                                                                       (11)       Jhæyø na pædalolassa,
virame kukkuccæ nappamajjeyya.
Athæ’sanesu sayanesu,
appasaddesu bhikkhu vihareyya.

“A monk, who comprehends the perils of samsæra, rounds of rebirth, used to contemplate the image of Samatha object and reaches the stage of trance (jhæna); he used to contemplate the characteristics of impermanency, and attains the jhænic stage of magga and phala. (To be so) He should not move about”.

The aforementioned statement means that a monk should be always contemplating in one jhænic stage or another. By contemplating the image of Samatha object one attains the Samatha jhænic stage. Vipassanæ jhænic stage could be gained through Vipassanæ meditation. It is, therefore advised that one must constantly contemplate one of the followings:–

A kasi¼a object; impurities of the body; inhaled and exhaled breath; 32 constituents of the body; loving-kindness.

By doing so the Samatha jhænic concentration will be achieved. These are the fundamental principles for self-concentration practice leading to magga, phala and Nibbæna.

VIPASSANÆ, SELF-CONCENTRATION

The other kind of jhænic concentration is Vipassanæ, self-concentration, through contemplation on physical and mental phenomena, leading to magga, phala and Nibbanæ. Vipassanæ, self-concentration is to be attained by noting constantly and attentively (sadæ sato sikkhe). By doing so the contemplating mind is concurrent with the object of contemplation, hence no mind wandering for that very moment. The concurrence of the contemplating mind with the object of contemplation is known as vipassanæ kha¼ika samædhi, momentary self-concentration of insight.

The attainment of vipassanæ kha¼ika samædhi is explained as follows in Visuddhimagga (Vol.1–281)

After waking up from a jhænic trance, a Yogø will comprehend the passing away and the dissolution of the consciousness during the jhænic trance. The insight into the characteristic of impermanence, etc. enhances the momentary one-pointedness of mind. The one-pointedness of mind, according to the commentary, is the momentary self-concentration of insight. Being free from hindrances, having no interruptions in contemplation, forming one continuous chain of identical thoughts, the mind at this level, ceases to wander as if it has attained appanæ samædhi, ecstatic concentration.

For a yogø who “makes his way” to Nibbæna using Samatha as a vehicle, Nibbæna could not be attained without upacæra samædhi (proximate concentration) and appanæ samædhi (ecstatic concentration). All the same, a Yogø, with Vipassanæ as the framework of contemplation, has never attained Nibbæna in lack of momentary self concentration of insight (Mahætikæ Vol.1–15) No–Vipassanæ - insight without momentary self concentration of mind. (Mahætikæ Vol. 1–11)

Though one may practise Vipassanæ meditation by contemplating “standing”, “standing”, “sitting”, “sitting” and so on, if the momentary concentration is not strong enough, he may not comprehend the natural characteristics of rþpa and næma. In the early stage of meditation, the characteristics of impermanence, etc, are not perceived yet. However, if one contemplates incessantly as “walking”, “standing”, “sitting”, “rising”, “falling”, when he walks, etc. (according to Satipa¥¥hæna Sutta) the momentary self concentration will gradually mature. Thence the concurrence of the contemplating mind and the object of contemplation. As the momentary self concentration gains strength one will distinctly comprehend the rigidness, force and motion due to the air element while he is noting “walking”, etc. Moreover he will also perceive analytically that there is just the phenomena of noting mind and the object of noting i. e. matter. He will further notice the result of the relationship of cause and effect. Thence the continuous arising of sense objects and their dissolution become very distinct and clear as if one is handling it.

At this stage, impermanence as the outcome of dissolution, sufferings because of incessant arising and passing away, and insubstantiality of rþpa and næma are fully realised. This realisation of the natural phenomena of conditioned existence is due to the strong momentary self concentration. “No Vipassanæ insight without momentary self concentration” as stated in Visuddhi Mahætikæ, then is an obvious truth.

CONSULTATION WITH VISUDDHI

Some people who are conversant with analytical study by way of Abhidhammæ adhere that the characteristics (anicca, dukkha, anatta) of conditioned existence could be perceived, and gain insight through reflection by analytical method. But it is seen that this belief is not in line with the Pæ¹i Commentaries which state that sammasana ñæ¼a, insight through analytical observation and reflection is developed only after the four forms of purity (purity of morals, purity of mind, purity of views and purity from doubts) are accomplished. Thence the achievement of insight into the arising and passing phenomena. Moreover it is clear that brilliant light, colour, ecstasy, and so forth could not possibly be experienced just through the analytical study by way of Abhidhammæ.

In accordance with “jhæyø” in the above gæthæ, one is advised to contemplate eight kinds of samatha jhæna and to establish the primary or basic self concentration. If this is unachievable then contemplate and note the arising of rþpa and næma through the six sense-doors to gain a strong Vipassanæ momentary self concentration. So as to accomplish such self concentration one must not move about, but stay in one place and practise meditation calmly. Visiting places instead of meditating, going from room to room and listening to village talks or gossips are counted as indulgence in roving. It is to meditate constantly instead of going to places with no reasons.

RESTLESSNESS OF LIMBS

“Must abstain from restlessness” means to abstain from detestable deeds, unmeritorious deeds. There are three kinds of restlessness in monks; (1) Doubt in doing thing. Monk who abide by the vinaya rules should reflect before doing things. However they should not commit what is doubtful. (2) Remorse over the mistakes one has made, omission and commission. If there is remorse or worry one should note and dispel it. (3) Physical restlessness - shaking legs and hands aimlessly while preaching, listening to the sermon or speaking. It is required to control such restlessness by way of meditation.

BE MINDFUL

“Nappamajjeyya”, to be mindful, has a very wide meaning. It is explained thus in Mahænøddesa, “one must act with reverence”. In other words, to practise morality, self–concentration and wisdom with reverence. In brief the above gæthæ meant to exercise self concentration respectfully. Not only that, it is also to exercise with no interruption, with no pause; to exercise without giving up; to exercise without letting down the desire to meditate; not to leave the meditation practice; not to forget to do meritorious deeds; and to be mindful to accomplish morality, self concentration and wisdom if they are not yet fully accomplished.

Monks who perceive the perils of samsæra should remain in a quiet place. Must be always attentive and mindful so as to enjoy jhænic trance, not to rove about, and to accomplish the three forms of training (morality, self concentration, and wisdom). In order to practise samædhi practice one should approach a quiet place so as to be undisturbed. A quiet undisturbed place is very essential for meditation and if possible it is better to go into a wood. However for security reasons, now-a-days, many meditation centres are opened at suitable places.

BE VIGILANT

                                                                       (12)       Niddam na bhahulikareyya,
jægariyam bhajeyya ætæpø.
Tandim mæyam hassam kiððam,
methunam vippajahe savibþsam.

In Apa¼¼aka Sutta of A³guttara Pæ¹i, Tikanipæta, it is stated that a monk who is endowed with the three dhammas, is surely on the way to arhatship. These three dhammas are: – (1) Restraints of senses, (2) Moderate in eating, and (3) to be vigilant.

The Pæ¹i word “ætæpø” denotes to note with no less zeal and ardour. Defilements will not have any opportunities to assert themselves and tranquillity will be achieved if one observes and notes with diligence. That means defilements will dry up by less sleep and more arduous hours. To be able to meditate incessantly and zealously one should have less sleeping hours and more awakening time. Divide the day into six periods and lay aside one period for sleeping time, the rest must be spent for ardent meditation. Taken from the Jægariyænuyænuyoga Pæ¹i Commentary, Mahæniddesa explained as follows:–

A Bhikkhu, in this order, should keep his mind pure, totally free from hindrances by noting while walking and sitting during the day. So also in the evening (meaning up to 10 p.m.) observe while walking and sitting and thus expel the hindrances. In the night time (i.e. 10 p.m. to 2 a.m.) lie on the right side; note every movement while preparing to lie down and before falling asleep; keep in mind also to wake up at 2 a.m. (to sleep for four hours during the night for health reasons). Wake up in the early morning and keep away the hindrances by noting and observing while walking and sitting.

This is the procedure of practice with vigilance, Jægariyænuyoga practice. It is quite clear that sleeping time is only for four hours during the night and to get up at 2 a.m. and start noting while walking and sitting. Before walking you stand up from sitting, and also you stand before sitting down from walking, there may be times when you stand for a while. All these must be noted as “standing”. During the day and also up to 10 p.m. you should avoid lying down while meditating. Thus you keep vigilance by sleeping less hours and keeping awake more hours. Awakened hours without meditation are undesirable because they enhance the thoughts about various things and thus bring forth immoralities.

EXPEL SLOTH

To be vigilant and meditating constantly one should expel sloth. Sloth will not be done away by just commanding “not to be slothful”, whereas it can be discarded by noting or reflecting energetically as follows:–

(1) “If reborn in the lower world there will be no chance for meditation. Many such existences have been passed. Now everything is feasible for meditation practice, seize this opportunity, let yourself not be a victim of sloth. Laziness will again drag you down to the lower world and then you will suffer for numerous existences”. This is how to discard sloth by reflecting on  the perils of the nether world.

(2) “In this world people struggle for their daily existence. Though they toil for day and night, sometimes it is not sufficient for a day’s life even. What more for months, years, and the whole life time. When you practise meditation, it is not to be sufficient for a day or a month, or for one existence; if circumstances allow you may achieve the higher dhamma within a week or a month or two. This can save you from the lower world and thus sufferings for the whole samsæra is deterred. Let not sloth prey upon you, practise meditation with joy and zeal. If you are reluctant, you will not accomplish the higher dhamma.” This is how to reject slot by reflecting upon the benefit of meditation practice.

(3) “This is not the path for the ordinary people. It is the path trodden by the noble ones. One on this path should not be slothful and lazy; one must be energetic and diligent” This is expelling sloth by reflecting upon the Path:

(4)  “Those who offer alms–food are not your relatives, they expect no wealth, nor they offer alms–good so that you would enjoy life. ‘May he be of good health to practise meditation and be liberated from samsæra. May we also benefit from these good deeds’ are their main objectives in offering alms. Hence sloth should be rejected and one should make an effort to practise meditation in order to fulfill their wish”. This is how to dispel sloth by returning the good deeds of alms-food offering. In connection with this, I will tell you the story of Ashin Mitta Thera as mentioned in Sutta-mahævæ Commentary (397) etc.

THE STORY OF ASHIN MITTA THERA

An elderly woman disciple was very much devoted to Ashin Mitta Thera who was residing in the farmer’s cave. One day, before she left to gather fruits and leaves in the wood, she instructed her daughter to offer the good rice, together with honey, butter and milk if the Thera came for his alms round and also to eat what would be left. As for herself she had taken broken rice and some sour leaves for her lunch. The Thera overheard it while preparing to go for alms round and reproached himself thus,  “The old woman ate the left over and also asked her daughter to prepare broken rice gruel with some sour leaves for her lunch. As for your alms-food she has instructed her daughter to offer the best. She does not offer you these things expecting farms, food or clothings from you. What she wishes for is the happiness of human abode, the world of devas and Nibbæna. Are you capable of fulfilling her wishes? In fact you should not receive her alms-food, if you are not free from lust and anger and ignorance”. Reflecting thus he put back the alms bowl and contemplated in the cave with the determination that he would not rise until Arhatship was attained. As he had been mindful for certain length of time, he practised meditation and became an Arahat in that very morning.

Then he went to the elderly devotee’s house for his alms - food and blessed the daughter  “May you be happy”, upon offering of food, milk, etc. Arriving back from the wood the elderly woman realized that the Thera has attained Arhatship when she was informed by the daughter that the Thera locked very calm and purified.  “Happy is your brother, Thera, in the Buddha’s teaching” said she to her daughter.

THE STORY OF PI¤ÐAPÆTIKA TISSA THERA

Once, there lived a poor fire - wood seller named Mahætissa in the village of Mahægæma in Southern Srila³kæ. So charitable was he that he and his wife offered alms - food to the monks fortnightly. The young monks threw away their (the firewood seller and his wife) alms - food right in front of them saying  “They are no good”.

Mahætissa was unhappy about it. But they could not offer better alms-food. His wife encouraged him by saying,   “Who is said to be poor when he has children. Here is your daughter. Sent her to a house as a maid and we’ll get 12 kyats. Buy a milking cow. Then we would be able to offer alms - food with milk”. From that day on only the fortunate monks, by drawing lots, received the milk and butter alms food from Mahætissa. He was quite happy about it and went to work at a sugar-cane factory and saved 12 kyats. He went to bring back his daughter.

At that time Pi¼ðapætika Tissa Thera was on his way to Tissa Mahævihæra Pagoda. The firewood seller paid respect and followed the Thera. As mid-day was drawing near, the firewood seller thought  “Although I’ve not brought any food with me there is some money with me. At a village gate I shall buy some food for the Thera”. In a moment a man with a food package came along their way. So the poor man requested the Thera to wait a while and went to the man and offered one kyat for his food package. The greedy man refused to sell and asked for more. Finally the poor man paid all his 12 kyats and brought the food to the Thera. When half the food was put in the alms-bowl the Thera closed the bowl. The poor man requested and offered all. Thinking that there might be some reasons the Thera accepted it.

While they proceeded on their journey, the Thera learned the whole story and thought himself,  “This man has done what is not easy to be done. As soon as I find a suitable place I must strive for Arhatship at one sitting, let my body, skin, flesh and blood dry up”. At the Tissa Mahævihæra Thera began to practise and attained Arhatship at the dawn of the seventh day. He was very weak and tired. Knowing that he might not live long be requested the monks to gather and asked if there was any doubt in them. They at once realized that the Thera had attained Arhatship and done what he should have done. They wished to know what cause was behind it. After relating the whole story, Thera made a wish that his body may be moved only at the touch of the firewood seller. Then he entered Nibbæna.

On learning the death of the great thera, King Kækava¼¼atissa come to Tissa Mahævihæra and prepared for cremation ceremony. Thera’s body could not be moved to the funeral pyre. The firewood seller was sent for. By way of paying homage, he lifted the Thera’s feet and put them on his head. Thence the body went up and fell on the funeral pyre and was cremated automatically.

The lesson from these two stories is that monks should endeavour to expel sloth in return to the alms-food offered by the lay people. One thing to consider is that by practising meditation there is more benefit for the monks than the people who offered alms-food.

(5) To dispel sloth by reflecting the nobility of the Lord Buddha’s inheritance. How to do so. The qualities of ariyæ, that is, the inheritance of Lord Buddha. (seven in number) are highly venerable. Now-a-days people crave for the material inheritance only. However, the supramundane inheritance is the most valuable one, the most worthy one. The supramundane qualities will deter rebirths in the lower world. It is of utmost importance to gain the qualities of ariyæs such as morality, faith and so on. One should not be slothful if one desires such things. Thus reflecting upon the nobility and worthiness of the Lord’s inheritance, sloth must be dispelled (6), (7), & (8). To discard sloth by thinking of the worthiness, nobility, and reverence of Lord Buddha and other Bhikkhus such as Ashin Særiputta Thera. And also to think of your own opportunity of becoming a monk and its nobility.

These are the eight ways of rejecting sloth by means of reflection. According to insight meditation practice it is to contemplate and expel when you begin to be slack in mindfulness or become lazy, by noting  “slacking”,  “slacking”,  “lazy”,   “lazy”. Then your contemplation will gain strength.

AVOID HYPOCRISY

Some people, though they have done immoral deeds such as theft and murder they pretend to loathe such acts. Some great liars like to impose to abhor lies. These amount to hypocrisy. Some meditating Yogøs would entertain reflective thoughts which they should note and dispel. On questioning by the kamma¥¥hæna teacher, they would not like to admit it. That also is regarded as hypocrisy. If a patient refuses to tell what has happened to him, doctor will have no way to cure him. So also if a Yogø does not inform the teacher what is in his mind, the teacher may not be able to put him on the right track. Buddha, therefore, stated that  “One is not cunning, does not hide his faults, is straight-forward and has intelligence. Let him come to take instructions and admonitions. Whereupon within seven days Arhatship is his”.

ABSTAIN FROM LAUGHING AND PLAYING

There are six ways of laughing. (1) Smiling with just open eyes (2) Smiling with a glimpse of teeth. These two ways of laughing are also enjoyed by Buddha and Arahats. Smiling for no purpose should be noted and dispelled. (3) Making soft sounds while laughing. Normal people used to laugh this way, but monks should abstain from it, (5) Laughing with tears rolling down. (6) Laughing with the body moving back and forth. These two ways of laughing are often seen in the lesser people, however, they are not to be employed by monks. If there is anything heard or seen to be laughed at note and dispel it. In I³guttara ¿økæ Nipæta (263), Buddha said,  “Only the young men laugh making loud noises, baring all the teeth and hands clapping. O monks, due to something or some happiness if you wish to laugh, smiling with just a glimpse of teeth is enough for you”.

Physical playing includes playing with life or model horse, elephants, and carriages; and also with cards, chess, etc. Verbal playing means playing tunes, singing, joking and fun–making. All these must be refrained from.

ABSTAIN FROM BEAUTIFICATION AND SEXUAL RELATIONSHIP

Beautification for layman need not be explained here. Monks are not to arrange their robes, alms-bowls, etc. so as to have good appearance, nor their monastery or place where they reside.

Sexual relationship is regarded as the most degrading and immoral act. If a monk has committed sexual intercourse he can never be ordained again. It is a great loss for life and also from the Buddha’s Order. Therefore, it should be refrained from at the cost of one’s life. Worldlings adored and revered monks, The Lord’s sons, on account of their abstention from sexual relationship which is regarded as the most desirable thing by them (worldlings). King Mindon expressed his devotion of the monks,  “Just on account of their sexual life, they should be revered”.

While the Blessed One was preaching this sermon, the Devas and Brahmæs praising,  “that they (monks) are clean of sex”, became so full of joy and faith that they could easily attain the higher dhammas. With this in view Buddha delivered this sermon.

In brief it is to abstain from laughing, playing, sloth, hypocrisy, and sexual intercourse. Besides the sexual intercourse there are seven minor sex-relationships which were explained thus by Buddha to Jænussoni brahmin.

ABSTAIN FROM THE 7 MINOR SEXUAL RELATIONSHIPS

“O Jænussoni brahmin, in this world some monks (sama¼a) and some Brahmins claim that they are clean from  sex. However they enjoy rubbing the body with perfumes, soothing massage and nursing by women disciples. In this case their morality is no longer pure as they take sensual pleasure from the physical contact of woman”. Nuns as well as women observing moral precepts must refrain from massage and nursing by men, for they amount to minor sexual relationship. There is an exemption if the woman is seriously suffering from illness and there is no female to attend to her.

Second one is laughing together with women. Third minor sexual relationship is the sensual pleasure ensued from gazing at each other between the monk and a woman. Fourthly, when a monk listens to the voices of a woman on the other side of the wall and takes pleasure in it. Listening to radios and tape recording come under this heading. The fifth number is the pleasant feeling by recalling what has taken place (such as talking, laughing, and playing) between him and a woman in the past. Those who turned into monks leaving their families behind should make a special note on this one. Number six is the desire for such enjoyments and pleasures experienced by husband and wife. Lastly, the desire for Deva abode in the next existence by virtue of the merits gained through strict observance of the precepts in the role of a monk in the present life. Many find difficult to refrain from this desire.

Monks who are mindful of the first and foremost purpose of ordination i.e. to be liberated from samsæra will abstain from these minor sexual relationships too. The Sama¼a Deva, when reborn in Tævatimsæ Heaven, after an arduous meditation in his previous existence, looked down upon it just like the champion boxer did on a gold medal as on a bunch of vegetables. The worlds of devas should be underrated in comparison with magga, phala and Nibbæna. Note and dispel such desires as and when they arise.

NO FORIUNE-TELLING AND MEDICATION

                                                                       (13)       Æthabbanam supi¼am lakkha¼am,
no vidahe athopi nakkhattam.
Virutañca gabbhakara¼am,
tikiccham mæmako na seveyya.

“Monks with devotion and admiration for Buddha, Dhamma and Sa³gha should not practise æthabba¼a mantam”.

In order to achieve the practice of æthabba¼a mantam one has to take saltless food; sleep on the grass spread on the ground; and observe the required practice. On the seventh day he has to go to a cemetery and take seven steps according to his prescribed text and recites mantras with waving hands. Thus the accomplishment of the discipline takes place. As commented in Mahæ Niddesa Pæ¹i, people with the knowledge of this discipline could cast spell of various dangers and diseases upon the enemy’s army during the war. It seems to resemble the practice of the ascetics in the days of ancient Pagan. This æthabba¼a discipline flourished in ancient India; nonetheless it could not stop the Arab and Greek armies to override the country. Moreover India was under the Western rules for many years.

I would like to relate a story, which I heard at the age of 18 years, with regard to coincidence. A man from the village called Myaung Gyi went to a so called magician as an under training. One day a merchant came with valuable presents and asked for a talisman. The teacher told his student to prepare one. Not knowing what to do, he just made a small ring out of a thatch leave and gave it to the merchant. At the end of the year the merchant came back with more valuable gifts believing that his business prospered due to that talisman. It was just a coincidence. The merchant’s good business could not possibly be the result of the thatch leave. This is the lesson to learn with reflective reasoning and wisdom. There are many such cases.

Even if there are some possibilities, the Buddha’s sons should be respectful to Buddha, Dhamma and Sa³gha and not to involve in anything which is contradictory to the Lord’s teachings. Now-a-days some wellknown priests used to give out something as medicine or to avert dangers, evils, etc. This is also not in conformity with the teachings. Monks devoted to the three gems, i.e. Buddha, Dhamma and Sa³gha, should refrain from such practices. Not only that, monks should not engage in fortune-telling, dream interpretation, palm reading and preparation to avert evils and dangers. Moreover monks should not participate in fixing dates and time for weddings and ground–breaking for buildings, according to the occult influence of the stars. In other words monks should not practise as astrologers. Since the scientists and astronomers claim that stars and planets belong to other universe, whether they have anything to do with our world or not the Buddha taught us to observe moral precepts, to develop concentration, and to achieve wisdom with profound faith in kamma and its results.

After renouncing the world of layman there is no reason for monks to engage in worldly affairs. They should practise and contemplate ardently and diligently, to be free from the fetters of samsæra sufferings. Monks must also refrain from medical practices and foretelling on the bird’s songs. If the disease is really cured, it means a great meritorious deed; thus there appears to be some exceptions with regard to medical practices among monks. However, monks with earnest faith and devotion for the attributes of Buddha, Dhamma and Sa³gha should attach great significance to the attainment of magga, phala and Nibbæna. Putting aside other unnecessary things, they should endeavour for the accomplishment of søla, samædhi and paññæ.

IMPORTANT TO BE IMBUED WITH PURE FAITH

It is of great significance to be imbued with profound and pure faith in Buddha’s teachings, such as   “Practise this with regard to morality, exercise thus to gain concentration and wisdom”. The function of worldly affairs such as fortune telling, medical practices, etc, cause only degradation of morality; samædhi and paññæ could not be attained if there is impurity; with no samædhi and paññæ there is little chance of liberation from samsæra. Emancipation and liberation from samsæra result only from pure morality, which in turn brings forth samædhi and paññæ. “Not only you alone but also thousands and hundreds could achieve real happiness and be liberated from samsæra upon your preachings and instruction. You can give happiness for a short time, for just one existence, by medication or carrying out the worldly affairs, but not for permanent happiness”. To be full of profound and pure faith by thus reflecting should be the aspiration of monks.

A monk is permitted, according to the Vinaya rules, to give medical cares to certain persons, such as his own father, mother, those looking after the father and mother, those serving him, and embryo novices. It is also allowed to dispense medicine to the kith and kins of the monks, down to seven generations. If and when a monk would like to give prescription to other people it must be done through discussion with other monks. Once in Srila³ka a girl came to Mahæpaduma Thera for a prescription for the Queen of King Vasabha. The Venerable Thera consulted with the other monks. When the Queen regained health they offered three robes (ticøvaram) and three hundred kyats saying,  “Please offer flowers”. The Venerable Thera received the money and offered flowers to Buddha, thus freed himself from the offence of the Vinaya rules.