Ordained Practitioners

(The Perfectly Enlightened One and the male Ordained Community were honored, respected, admired, venerated, and appreciated, and they obtained robes, almsfood, lodgings, and medicinal supplies. But the wanderers of other communities were not. There was a wanderer named Susima who was advised by his company to lead the holy life under the Ascetic Gotama to master The Teachings and share The Teachings with Household Practitioners in hope that they too will be honored, respected, and admired. Upon receiving ordination, the wanderer Susima asked the Venerable Ones if they wield various kinds of spiritual power but was told that it is not necessary to obtain spiritual power to attain Nibbāna (Enlightenment). The wanderer Susima then went to The Perfectly Enlightened One and reported to him the conversation he had had with the Monks. Then The Perfectly Enlightened One shared The Teachings and the wanderer Susima attained Nibbāna (Enlightenment))

Then the Venerable Susima prostrated himself with his head at The Perfectly Enlightened One’s feet and said:

‘Venerable Sir, I have committed a wrongdoing in that I was so unwise, so confused, so unskillful that I went forth as a thief of The Teachings in such a well-expounded Teachings and Discipline as this.

Venerable Sir, may The Perfectly Enlightened One pardon me for my wrongdoing seen as a wrongdoing for the sake of future restraint.’

Surely, Susima, you have done a wrongdoing in that you were so unwise, so confused, so unskillful that you went forth as a thief of The Teachings in such a well-expounded Teachings and Discipline as this.

Suppose, Susima, they were to arrest a bandit, a criminal, and bring him before the King, saying: ‘Sir, this man is a bandit, a criminal. Impose on him whatever punishment you wish. The King would say to them:

‘Come, men, bind this man’s arms tightly behind his back with a strong rope, shave his head, and lead him around from street to street and from square to square, beating a drum. Then take him out through the southern gate and to the south of the city cut off his head.’

What do you think, Susima, would that man experience pain and displeasure on that account?

‘Yes, Venerable Sir.’

Although that man would experience pain and displeasure on that account, going forth as a thief of The Teachings in such a well-expounded Teachings and Discipline as this has results that are far more painful, far more bitter, and further, it leads to the nether world.

But since you see your wrongdoing as a wrongdoing and make apologies for it in accordance with The Teachings, we understand you. For it is growth in the Noble One’s Discipline when one sees one’s wrongdoing as a wrongdoing, makes apologies for it in accordance with The Teachings, and undertakes future restraint.

(Reference: SN 12.70)

A Monks’ Conduct When Entering Houses

(There are several ways of conduct for Monks when entering houses as appears in many discourses. In summary, they are how to eat, how to give thanks, and how to talk on The Teachings, as examples shown in the following discourses.)

Then, it being morning, The Perfectly Enlightened Kassapa, accomplished and Fully Enlightened, dressed, and taking his bowl and outer robe, he went with The Community of Monks to the residence of King Kikī of Kāsi and sat down on the seat made ready for him. Then, with his own hands, King Kikī of Kāsi served and satisfied The Community of Monks headed by The Buddha Kassapa with various kinds of good food. When The Buddha Kassapa, accomplished and Fully Enlightened, had eaten and had put his bowl aside, King Kikī of Kāsi took a low seat, sat down at one side and said: Venerable Sir, let The Perfectly Enlightened One accept from me a residence for the Rains in Retreat; there will be such service to The Community.

Enough, King, my residence for the Rains has already been provided for.

Then The Perfectly Enlightened One, rising up early and taking his bowl and robe, came up to the residence of the Brāhmin of Verañjā. Having come up together with the company of Monks, he sat down on the appointed seat. Then the Brāhmin of Verañjā, having served with his own hand abundant food, both hard and soft, to the company of Monks with The Perfectly Enlightened One as their head, and having satisfied them, when The Perfectly Enlightened One had eaten and had finished his meal, he clothed him with the threefold robes, and he clothed each Monk with a set of garments.

Then The Perfectly Enlightened One, having instructed, roused, gladdened and delighted the Brāhmin of Verañjā with talk on The Teachings, rose from his seat and departed.

And The Perfectly Enlightened One, having risen early, went with robe and bowl and attended by his Monks to Kūțadanta’s place of sacrifice and sat down on the prepared seat. And Kūțadanta served The Buddha and his Monks with the finest foods with his own hands until they were satisfied. And when The Perfectly Enlightened One had eaten and taken his hand away from the bowl, Kūțadanta took a low stool and sat down to one side.

Then The Perfectly Enlightened One, having instructed Kūțadanta with a talk on The Teachings, inspired him, aroused him with enthusiasm and delighted him, rose from his seat and departed.

When he has eaten, he sits in silence for a while, but he does not let the time for the thanks go by. When he has eaten and gives thanks, he does not do so criticizing the meal or expecting another meal; he instructs, urges, rouses, and gladdens that audience with talk purely on The Teachings. When he has done so, he rises from his seat and departs.

He walks neither too fast nor too slow, and he does not go as one who wants to get away.

(Reference: MN 81)

What Should Monks Do When in the Midst of The Community

In the midst of The Community, he does not engage in rambling and pointless talk. Either he himself speaks on The Teachings, or he requests someone else to do so, or he adopts noble silence.

This is the seventh cause and condition that leads to obtaining the wisdom fundamental to the spiritual life when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained.

(This was taken from the eight causes and conditions that lead to obtaining the wisdom fundamental to the spiritual life when it has not been obtained.)

Good, Monks. It is fitting for you clansmen who have gone forth out of confidence from the home life into homelessness to sit together to discuss The Teachings. When you gather together, Monks, you should do either of two things: hold discussion on The Teachings or maintain noble silence.

(Reference: AN 8.2)

In this Teaching from Gotama Buddha, he shares guidance for Ordained Practitioner of how to conduct themselves when invited into the home of a Household Practitioner.

This was not the only guidance The Buddha shared related to this topic but are some of the key Teachings to help Ordained Practitioners understand how to conduct themselves when invited into homes of Household Practitioners.

This would have been important Teachings for Ordained Practitioners as The Buddha would be fulfilling the role, much like a parent, for those Students who left home to learn with him.

It was The Buddha’s responsibly to provide Ordained Practitioners with The Teachings that lead to Enlightenment and Teachings to help them conduct themselves in everyday situations.

Being invited into the home of Household Practitioners would have been an everyday occurrence for Ordained Practitioners during the lifetime of The Buddha. Household Practitioners would provide food, water, clothing, shelter, and medical supplies as donations for the Ordained Practitioners. As an exchange, the Ordained Practitioners would provide Teachings that benefit the Household Practitioners to improve the condition of their mind and their life.

In this way, Ordained Practitioners did not need to have a standard career, but instead, through living on the generosity of The Community they support, they would be able to dedicate significant amounts of time, effort, energy, and resources to deeply learning, reflecting, and practicing these Teachings with The Buddha. Then, with gratitude, appreciation, and respect, the Ordained Practitioners would share the wisdom they acquired with Household Practitioners to benefit them in their development of their life practice.