I think at a pinch, a novice (samanera) could do the cooking.
But the samanera can't pop down to the local shops to buy it, because of the 10th precept:
Jatarupa-rajata-patiggahana veramani sikkhapadam samadiyami
I undertake the precept to refrain from accepting gold and silver (money).
As regards fully ordained monks using money to buy food and then cooking it, IMHO I believe it would be considered as a breach of the vinaya.
Money and monks. How often have I heard this come up in a forum.
And it usually results in someone trying to give a valid explanation as to why they think it is acceptable to bend the rules.
Anyway, Just my one baht's worth.
Metta
forestmat
How do monks in non-Buddhist countries obtain food, etc?
Re: How do monks in non-Buddhist countries obtain food, etc?
Hartridge Buddhist Monastery, Devon, England
Re: How do monks in non-Buddhist countries obtain food, etc?
Hi Chris
So how is it going providing lunch dana to the monks at Dhammagiri? How is the cooking going?
Please let me know if you need any more recipes.
Metta
Ben
So how is it going providing lunch dana to the monks at Dhammagiri? How is the cooking going?
Please let me know if you need any more recipes.
Metta
Ben
“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
Re: How do monks in non-Buddhist countries obtain food, etc?
Monks were allowed to store food indoors and cook it themselves during the time of famine. Later the allowance was rescinded again by the Buddha. Some people could argue that living in unfriendly non-Buddhist environments where almsfood is hard to obtain could count as "time of famine".
Bhikkhu Gavesako
Kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno... (MN 26)
Access to Insight - Theravada texts
Ancient Buddhist Texts - Translations and history of Pali texts
Dhammatalks.org - Sutta translations
Kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno... (MN 26)
Access to Insight - Theravada texts
Ancient Buddhist Texts - Translations and history of Pali texts
Dhammatalks.org - Sutta translations
Re: How do monks in non-Buddhist countries obtain food, etc?
Namassakarn Tahn Ajahn Gavesako,Monks were allowed to store food indoors and cook it themselves during the time of famine. Later the allowance was rescinded again by the Buddha.
May I respectfully ask where I might find this in the teachings. I have never come across it before.
With many thanks
Metta
forestmat
Hartridge Buddhist Monastery, Devon, England
- Dhammanando
- Posts: 6490
- Joined: Tue Dec 30, 2008 10:44 pm
- Location: Mae Wang Huai Rin, Li District, Lamphun
Re: How do monks in non-Buddhist countries obtain food, etc?
It's one of several special food allowances that apply in times of famine. They are all from the Mahavagga of the Vinaya Pitaka. Translations of the relevant passages can be found in Book II ch. 4 of Ven. Thanissaro's Monastic Code.forestmat wrote:May I respectfully ask where I might find this in the teachings. I have never come across it before.
Best wishes,
Dhammanando Bhikkhu
Rūpehi bhikkhave arūpā santatarā.
Arūpehi nirodho santataro ti.
“Bhikkhus, the formless is more peaceful than the form realms.
Cessation is more peaceful than the formless realms.”
(Santatarasutta, Iti 73)
Arūpehi nirodho santataro ti.
“Bhikkhus, the formless is more peaceful than the form realms.
Cessation is more peaceful than the formless realms.”
(Santatarasutta, Iti 73)
Re: How do monks in non-Buddhist countries obtain food, etc?
Many thanks Tahn Ajahn Dhammanando.It's one of several special food allowances that apply in times of famine. They are all from the Mahavagga of the Vinaya Pitaka. Translations of the relevant passages can be found in Book II ch. 4 of Ven. Thanissaro's Monastic Code.
Hope you are well in the holy life.
with best wishes
Metta
forestmat
Hartridge Buddhist Monastery, Devon, England
Re: How do monks in non-Buddhist countries obtain food, etc?
Chris & All,Chris wrote:Hello all,
Most of the lay supporters at Dhammagiri are of Sri Lankan background. They are fastidious in assisting monks in their adherence to the Vinaya. All dana not eaten at the meal is taken home by the lay supporters. Ven. Dhammasiha, the Abbot, strictly observes the rules set down by the Buddha. Allowable drinks and medicines are kept at the Monastery. Breakfast cereals are stored by the lay people on the property, and someone is there to present these at 6.15 a.m. (approx) each day.
metta
Chris
In my limited experience at Vimutti (Auckland) and Dhammagiri (Brisbane) I have found the monks to be keeping the Vinaya immaculately and food and other requisites are obtained from the lay (Sri Lankan & Thai) community with daily rosters.
regards,
fijiNut
Re: How do monks in non-Buddhist countries obtain food, etc?
Thanks fijinut.
Actually today, by coincidence, in our Sutta Study at Dhammagiri, we were going over MN 6 Ākaṅkheyya Sutta "If a Bhikkhu Should Wish".
Verse 2 the Buddha states: "Bhikkhus, dwell possessed of virtue, possessed of the Patimokkha, restrained with the restraint of the Patimokkha, perfect in conduct and resort, and seeing fear in the slightest fault, train by undertaking the training precepts".
I think Bhikkhus not keeping the Patimokkha perfectly and regarding 'modern days' as a reason for altering or bending the way they behave brings them into disrepute. It wasn't until I saw the immaculate (as fijinut describes) conduct of the Sangha members at Dhammagiri that I felt inspired to deepen my material support and pay stricter attention to my practice of Sila Samadhi and Panna.
metta
Chris
Actually today, by coincidence, in our Sutta Study at Dhammagiri, we were going over MN 6 Ākaṅkheyya Sutta "If a Bhikkhu Should Wish".
Verse 2 the Buddha states: "Bhikkhus, dwell possessed of virtue, possessed of the Patimokkha, restrained with the restraint of the Patimokkha, perfect in conduct and resort, and seeing fear in the slightest fault, train by undertaking the training precepts".
I think Bhikkhus not keeping the Patimokkha perfectly and regarding 'modern days' as a reason for altering or bending the way they behave brings them into disrepute. It wasn't until I saw the immaculate (as fijinut describes) conduct of the Sangha members at Dhammagiri that I felt inspired to deepen my material support and pay stricter attention to my practice of Sila Samadhi and Panna.
metta
Chris
---The trouble is that you think you have time---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
- Cittasanto
- Posts: 6646
- Joined: Tue Dec 30, 2008 10:31 pm
- Location: Ellan Vannin
- Contact:
Re: How do monks in non-Buddhist countries obtain food, etc?
there is some info in this pdf http://www.what-buddha-taught.net/Artic ... Sangha.pdf" onclick="window.open(this.href);return false;
Blog, Suttas, Aj Chah, Facebook.
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
Re: How do monks in non-Buddhist countries obtain food, etc?
Hello Manapa,
I can't download from the link for some reason. Can you tell me the name of the booklet and the name of the author please?
metta
Chris
Addit. It's O.K. now - I managed to open it, thanks Manapa.
C.
I can't download from the link for some reason. Can you tell me the name of the booklet and the name of the author please?
metta
Chris
Addit. It's O.K. now - I managed to open it, thanks Manapa.
C.
---The trouble is that you think you have time---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
- Cittasanto
- Posts: 6646
- Joined: Tue Dec 30, 2008 10:31 pm
- Location: Ellan Vannin
- Contact:
Re: How do monks in non-Buddhist countries obtain food, etc?
Hi if anyone else has a problem opening the link it is called Discipline and Conventions for Western Sangha I got the link from What Buddha Taught.net in the resources section on the right hand column 7 from the top of that list although I have seen it in other places I just by chance opened it and saw that part yesterday.Chris wrote:Hello Manapa,
I can't download from the link for some reason. Can you tell me the name of the booklet and the name of the author please?
metta
Chris
Addit. It's O.K. now - I managed to open it, thanks Manapa.
C.
Blog, Suttas, Aj Chah, Facebook.
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
- jcsuperstar
- Posts: 1915
- Joined: Wed Dec 31, 2008 5:15 am
- Location: alaska
- Contact:
Re: How do monks in non-Buddhist countries obtain food, etc?
i may be wrong or this could be a mahayana holdover but isnt there a difference in breaking a precept and not being able to keep a precept? it would be silly to think a monk cant use money to buy food if there was no other option. touching cash isnt on the same level as say having sex, killing someone, or stealing, yet on the internet lay followers seem to make it out to be the worst thing a monk could do.
สัพเพ สัตตา สุขีตา โหนตุ
the mountain may be heavy in and of itself, but if you're not trying to carry it it's not heavy to you- Ajaan Suwat
the mountain may be heavy in and of itself, but if you're not trying to carry it it's not heavy to you- Ajaan Suwat
Re: How do monks in non-Buddhist countries obtain food, etc?
Hello JC,
metta
Chris
I don't think so. Can you give an example?isnt there a difference in breaking a precept and not being able to keep a precept?
metta
Chris
---The trouble is that you think you have time---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
Re: How do monks in non-Buddhist countries obtain food, etc?
This thread raises some interesting points. I've had the opportunity to observe monks living or visiting New Zealand from various backgrounds (Thai, Sri Lankan, Western via Thailand, Malasian). At our Thai Wat here there is no shortage of lay people coming with food every day , whereas the much smaller Sri Lankan community seem to struggle with that. In fact, I went to the Sri Lankan monastery one morning when Ajhan Tiradhamma (an Ajahn Chah student) was visiting since he insisted on not eating unless someone had specifically offered the food at the time of consumption (whereas the lay supporters tend to deliver it the night before).
Monks such as Ajahn Tiradhammo, and Bhante Aggacitta (who visited us from Malaysia) do mange to travel all over the place without handling any money. That would be unusual for many of the Thai monks I know. I should say that monks who I know well are not particularly happy that they handle money.
My personal attitude is to praise those who have the circumstances and skill to keep the Vinaya immaculately and not second-guess the others, particularly monks who are here to a large extent to provide a social service to the ethnic community.
It's not hard to find monks purchasing things in the 7/11 in Thailand, and people certainly put envelopes into alms bowls.
Again, I'm not going to second-guess what they are doing, and whether is it "necessary". I'll leave it other ordained Sangha to comment... In general, if I didn't like the way things were being handled I would simply avoid the particular monks or wats.
Metta
Mike
Monks such as Ajahn Tiradhammo, and Bhante Aggacitta (who visited us from Malaysia) do mange to travel all over the place without handling any money. That would be unusual for many of the Thai monks I know. I should say that monks who I know well are not particularly happy that they handle money.
My personal attitude is to praise those who have the circumstances and skill to keep the Vinaya immaculately and not second-guess the others, particularly monks who are here to a large extent to provide a social service to the ethnic community.
It's not hard to find monks purchasing things in the 7/11 in Thailand, and people certainly put envelopes into alms bowls.
Again, I'm not going to second-guess what they are doing, and whether is it "necessary". I'll leave it other ordained Sangha to comment... In general, if I didn't like the way things were being handled I would simply avoid the particular monks or wats.
Metta
Mike
Re: How do monks in non-Buddhist countries obtain food, etc?
Hello Mike, all,
I disagree. The Lay people are not meant to be adoring 'yes' men and women. It is a supportive two-way relationship. The lay people support the bhikkhus to give beings and opportunity to work solely for liberation without the distractions of having to earn a living etc. And the bhikkhus guide and teach the lay people. If one side is not doing their duty, the other side ought to not approve.
Here is a post of mine from Elsewhere on an experience I had with Thai lay people giving Alms very early in the morning in Central Bangkok - their daily practice.
Bhante, thanks for the link to Thanissaro Bhikkhu's article. This quote reminded me of an experience that I had recently in Bangkok:
"The arrangement may limit the freedom of the monastics in certain ways, but it means that the lay supporters take an active interest not only in what the monastic teaches, but also in how the monastic lives — a useful safeguard to make sure that teachers walk their talk. This, again, insures that the practice remains a communal concern."
http://accesstoinsight.org/lib/authors/ ... onomy.html" onclick="window.open(this.href);return false;
As you know, the Lay people and the Sangha in a Buddhist country have an intertwined relationship . Lay people, though deeply respecting the Bhikkhus, are not helpless subordinates bound to accept indiscriminately everything a monk says and does. One aspect of the relationship is that, though it might be assumed that all power and control resides with the Sangha, the Lay people have their own way of influencing things.
I have stood with Thai friends in Bangkok in the early morning when the monks were coming past in dribs and drabs on pindapata (also known as binderbaht). Donations of food and small toiletries were made to all - with silent communication from the lay people gracefully expressing the invitation, monks kindly accepting and the respectful giving and receiving of alms was accomplished, according to the an age old tradition.
http://www.thaibuddhist.com/alms_round.html" onclick="window.open(this.href);return false;
I remember when I first joined in .... on one particular morning, there was one monk who was not silently invited to cross the street and receive alms. No one bowed to him or made eye contact. Nothing was said - but the bodily postures of the donees, the averting of eyes, the not giving the invitational wei - all communicated the fact that this particular monk was not welcome.
In my innocence at first, I thought all the Thais had somehow simply not noticed him in his bright coloured robes, and began to make an invitational wei in his direction - only to hear an urgent hissing sound from my companions, with one single emphatic shake of the head. I asked later, but all they would say was 'not a good monk, not a good monk'.
I have since heard that it is common in rural areas in particular, for the lay people to express their strong disapproval via this avenue.
http://www.lioncity.net/buddhism/index. ... t&p=352108" onclick="window.open(this.href);return false;
metta
Chris
I disagree. The Lay people are not meant to be adoring 'yes' men and women. It is a supportive two-way relationship. The lay people support the bhikkhus to give beings and opportunity to work solely for liberation without the distractions of having to earn a living etc. And the bhikkhus guide and teach the lay people. If one side is not doing their duty, the other side ought to not approve.
Here is a post of mine from Elsewhere on an experience I had with Thai lay people giving Alms very early in the morning in Central Bangkok - their daily practice.
Hello Ven. Gavesako, all,Perhaps it's helpful to read what the Buddha has to say about
Sangha and what type of monastic is "worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world".
Bhante, thanks for the link to Thanissaro Bhikkhu's article. This quote reminded me of an experience that I had recently in Bangkok:
"The arrangement may limit the freedom of the monastics in certain ways, but it means that the lay supporters take an active interest not only in what the monastic teaches, but also in how the monastic lives — a useful safeguard to make sure that teachers walk their talk. This, again, insures that the practice remains a communal concern."
http://accesstoinsight.org/lib/authors/ ... onomy.html" onclick="window.open(this.href);return false;
As you know, the Lay people and the Sangha in a Buddhist country have an intertwined relationship . Lay people, though deeply respecting the Bhikkhus, are not helpless subordinates bound to accept indiscriminately everything a monk says and does. One aspect of the relationship is that, though it might be assumed that all power and control resides with the Sangha, the Lay people have their own way of influencing things.
I have stood with Thai friends in Bangkok in the early morning when the monks were coming past in dribs and drabs on pindapata (also known as binderbaht). Donations of food and small toiletries were made to all - with silent communication from the lay people gracefully expressing the invitation, monks kindly accepting and the respectful giving and receiving of alms was accomplished, according to the an age old tradition.
http://www.thaibuddhist.com/alms_round.html" onclick="window.open(this.href);return false;
I remember when I first joined in .... on one particular morning, there was one monk who was not silently invited to cross the street and receive alms. No one bowed to him or made eye contact. Nothing was said - but the bodily postures of the donees, the averting of eyes, the not giving the invitational wei - all communicated the fact that this particular monk was not welcome.
In my innocence at first, I thought all the Thais had somehow simply not noticed him in his bright coloured robes, and began to make an invitational wei in his direction - only to hear an urgent hissing sound from my companions, with one single emphatic shake of the head. I asked later, but all they would say was 'not a good monk, not a good monk'.
I have since heard that it is common in rural areas in particular, for the lay people to express their strong disapproval via this avenue.
http://www.lioncity.net/buddhism/index. ... t&p=352108" onclick="window.open(this.href);return false;
metta
Chris
---The trouble is that you think you have time---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---