Things Monks Should Give High Consideration

Those Acting for the Peacefulness or Suffering of Many People

(First Discourse)

Monks, possessing three qualities, a well-known Monk is acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of heavenly beings and human beings.

What three?

He encourages them in unwholesome bodily action, unwholesome verbal action, and unwholesome [mental] qualities.

Possessing these three qualities, a well-known Monk is acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and

suffering of many people, of heavenly beings and human beings.

Monks, possessing three qualities, a well-known Monk is acting for the welfare of many people, for the peacefulness of many people, for the good, welfare, and peacefulness of many people, of heavenly beings and human

beings.

What three?

He encourages them in wholesome bodily action, wholesome verbal action, and wholesome [mental] qualities.

Possessing these three qualities, a well-known Monk is acting for the welfare of many people, for the peacefulness of many people, for the good, welfare, and peacefulness of many people, of heavenly beings and human beings.

(Reference: AN 3.11)

Those Acting for the Peacefulness or Suffering of Many People

(Second Discourse)

Monks, possessing five qualities, an elder Monk is acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of heavenly beings and humans.

What five?

(1) An elder is of long standing and has long gone forth.

(2) He is well-known and famous and has a community of many people, including Household Practitioners and Ordained Practitioners.

(3) He gains robes, almsfood, lodgings, and medicines and provisions for the sick.

(4) He has learned much, remembers what he has learned, and accumulates what he has learned. Those Teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life - such Teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view.

(5) He holds wrong view and has a distorted perspective. He draws many people away from the wholesome Teachings and establishes them in unwholesome teachings. Thinking, The elder Monk is of long standing and has long gone forth, they follow his example. Thinking, The elder Monk is well-known and famous and has a community of many people, including Household Practitioners and Ordained Practitioners, they follow his example. Thinking, The elder Monk gains robes, almsfood, lodgings, and medicines and provisions for the sick, they follow his example. Thinking, The elder Monk has learned much, remembers what he has learned, and accumulates what he has learned; they follow his example.

Possessing these five qualities, an elder Monk is acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of heavenly beings and humans.

Monks, possessing five [other] qualities, an elder Monk is acting for the welfare of many people, for the peacefulness of many people, for the good, welfare, and peacefulness of many people, of heavenly beings and human

beings.

What five?

(1) An elder is of long standing and has long gone forth.

(2) He is well known and famous and has a Community of many people, including Household Practitioners and Ordained Practitioners.

(3) He gains robes, almsfood, lodgings, and medicines and provisions for the sick.

(4) He has learned much, remembers what he has learned, and accumulates what he has learned. Those Teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life - such Teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view.

(5) He holds Right View and has a correct perspective.

He draws many people away from unwholesome teachings and establishes them in the wholesome Teachings. Thinking, The elder Monk is of long standing and has long gone forth, they follow his example. Thinking, The elder Monk is well known and famous and has a Community of many people, including Household Practitioners and Ordained Practitioners, they follow his example. Thinking, The elder Monk gains robes, almsfood, lodgings, and medicines and provisions for the sick, they follow his example. Thinking, The elder Monk has learned much, remembers what he has learned, and accumulates what he has learned, they follow his example.

Possessing these five qualities, an elder Monk is acting for the welfare of many people, for the peacefulness of many people, for the good, welfare, and peacefulness of many people, of heavenly beings and humans.

(Reference: AN 5.88)

Demonstration of Monks of The Perfectly Enlightened One

Monks, those Monks who are deceivers, stubborn, talkers, imposters, arrogant, and unconcentrated are not Monks of mine.

They have strayed from The Teachings and Discipline, and they do not achieve growth, progress, and maturity in these Teachings and Discipline.

But those Monks who are honest, sincere, steadfast, cooperative, and well concentrated are Monks of mine.

They have not strayed from these Teachings and Discipline, and they achieve growth, progress, and maturity in these Teachings and Discipline.

(Reference: AN 4.26)

What Makes a Monk

Monks, suppose a donkey was following right behind a herd of cattle, [thinking]: I’m a cow too, I am a cow too. But his appearance would not be like that of the cows, his whinny would not be like that of the cows, and his footprint would not be like that of the cows. Yet he follows right behind a herd of cattle, [thinking}: I am a cow too, I’m a cow too.

So too, a Monk might be following right behind The Community of Monks, [thinking]: I am a Monk too, I am a Monk too. But his enthusiasm to undertake the training in the higher virtuous behavior (moral conduct) is not like that of the other Monks; his enthusiasm to undertake the training in the higher mind (mental disciple) is not like that of the other Monks; his enthusiasm to undertake the training in the higher wisdom is not like that of the other Monks. Yet he follows right behind The Community of Monks, [thinking]: I am a Monk too, I’m a Monk too.

Therefore, Monks, you should train yourselves thus: We will have a determined interest to undertake the training in the higher virtuous behavior (moral conduct); we will have a determined interest to undertake the training in the higher mind (mental discipline); we will have a determined interest to undertake the training in the higher wisdom. It is in this way that you should train yourselves.

(Reference: AN 3.82)

One Who Sees The Teachings Sees The Tathāgata

Monks, even if a Monk, taking hold of my outer robe, were to follow right behind me, placing his feet in my footsteps, yet if he were to be craving for sensual pleasures, strong in his passions, evil in mind, corrupt in his decision making, his mindfulness muddled, unalert, uncentered, his mind scattered, and his sense bases uncontrolled, then he would be far from me, and I from him.

Why is that?

Because he does not see The Teachings. Not seeing The Teachings, he does not see me.

But even if a Monk were to live one hundred leagues away, yet if he were to have no craving for sensual objects, were not strong in his passions, not evil in mind, uncorrupt in his decision making, his mindfulness established, alert, centered, his mind at singleness, and his sense bases well-restrained, then he would be near to me, and I to him.

Why is that?

Because he sees The Teachings. Seeing The Teachings, he sees me.

(Reference: ITI 92)

Demonstration of the Four Noble Traditions

Monks, there are these four noble traditions, primal, of long standing, traditional, ancient, untainted and never before tainted, which are not being tainted and will not be tainted, which are not rejected by wise Ascetics and Brāhmins.

What four?

(1) Here, a Monk is content with any kind of robe, and he speaks in praise of contentment with any kind of robe, and he does not engage in a wrong search, in what is improper, for the sake of a robe. If he does not get a robe he is not agitated, and if he gets one he uses it without being tied to it, obsessed with it, and blindly absorbed in it, seeing the danger in it and understanding the escape from it. Yet he does not praise himself or disparage others because of this. Any Monk who is skillful in this, diligent, clearly comprehending and ever mindful, is said to be standing in an ancient, primal noble tradition.

(2) Again, a Monk is content with any kind of almsfood, and he speaks in praise of contentment with any kind of almsfood, and he does not engage in a wrong search. in what is improper, for the sake of almsfood. If he does not get almsfood he is not agitated, and if he gets some he uses it without being tied to it, obsessed with it. and blindly absorbed in it, seeing the danger in it and understanding the escape from it. Yet he does not praise himself or disparage others because of this. Any Monk who is skillful in this, diligent, clearly comprehending and ever mindful, is said to be standing in an ancient, primal noble tradition.

(3) Again, a Monk is content with any kind of lodging, and he speaks in praise of contentment with any kind of lodging, and he does not engage in a wrong search, in what is improper, for the sake of lodging. If he does not get lodging he is not agitated, and if he gets it he uses it without being tied to it, obsessed with it, and blindly absorbed in it, seeing the danger in it and understanding the escape from it. Yet he does not praise himself or disparage others because of this. Any Monk who is skillful in this, diligent, clearly comprehending and ever mindful, is said to be standing in an ancient, primal noble tradition.

(4) Again, a Monk finds enjoyment in development of the mind, is joyful with development of the mind, finds enjoyment in abandoning, is joyful with abandoning. Yet he does not praise himself or disparage others because of this. Any Monk who is skillful in this, diligent, clearly comprehending and ever mindful, is said to be standing in an ancient, primal noble tradition.

These, Monks, are the four noble traditions, primal, of long standing, traditional, ancient, untainted and never before tainted, which are not being tainted and will not be tainted, which are not rejected by wise Ascetics and Brāhmins.

Monks, when a Monk possesses these four noble traditions, if he dwells in the east he vanquishes discontentedness, discontentedness does not vanquish him; if he dwells in the west he vanquishes discontentedness, discontentedness does not vanquish him; if he dwells in the north he vanquishes discontentedness, discontentedness does not vanquish him; if he dwells in the south he vanquishes discontentedness, discontentedness does not vanquish him.

For what reason?

Because he is a steadfast one who vanquishes discontentedness and excitement.

(Reference: AN 4.28)

Those Acting for the Peacefulness or Suffering of Many People

(First Discourse)

In this Teaching from Gotama Buddha, he shares how a Practitioner can act for the harm of others or for the welfare of others based on three criteria.

If a Practitioner encourages unwholesome bodily conduct, verbal conduct, and mental qualities, they would be “acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of heavenly beings and human beings” because through practice of unwholesome bodily conduct, verbal conduct, and mental qualities, they would cause harm in the world and harm would come to them. They would be unable to experience the Enlightened mind.

Conversely, if a Practitioner encourages wholesome bodily conduct, verbal conduct, and mental qualities, they would be “acting for the welfare of many people, for the peacefulness of many people, for the good, welfare, and peacefulness of many people, of heavenly beings and human beings” because through practice of wholesome bodily conduct, verbal conduct, and mental qualities, they would be practicing harmlessness in the world and no harm would come to them. They would be able to experience the Enlightened mind.

It is the senior members of a Community, both Ordained and Household Practitioners, who set the example for everyone of how to progress forward on The Path to Enlightenment. Through the elders of a Community practicing these wholesome Teachings and the wholesome qualities of these Teachings, others will find it more straight forward to learn, reflect, and practice these Teachings. The example and role model provided by senior members of a Community, those who have been learning and practicing the longest, will provide a clear example for newer members of a Community to become well established on The Path to Enlightenment. Together as a Community, individuals will be able to support and encourage each others progress towards Enlightenment through setting an example of how to learn, reflect, and practice these wholesome Teachings.

Those Acting for the Peacefulness or Suffering of Many People

(Second Discourse)

In this Teaching from Gotama Buddha, he shares five qualities a senior Monk could possess that would cause harm of others or improve the welfare of others.

The fifth criteria is what would determine if the actions taken are unwholesome or wholesome. The Buddha is encouraging Ordained Practitioners to establish “Right View” and have a “correct perspective” regarding The Teachings as other members of The Community would use this example to model their life practice. Not only is it wise for Ordained Practitioners to have “Right View” and have a “correct perspective” regarding The Teachings, but also for Household Practitioners.

Demonstration of Monks of The Perfectly Enlightened One

In this Teaching from Gotama Buddha, he shares how Ordained Practitioners “who are deceivers, stubborn, talkers, imposters, arrogant, and unconcentrated” are not Students that are learning from him. Instead, he shares that Ordained Practitioners “who are honest, sincere, steadfast, cooperative, and well concentrated” are Students that are learning with him.

The Buddha is encouraging development on The Path to Enlightenment and for his Students to not fall towards unwholesomeness or complacency. Instead, he is guiding them to grow, progress, and mature through learning, reflecting, and practicing these Teachings.

What Makes a Monk

In this Teaching from Gotama Buddha, he shares how just because an individual is wearing a robe and looks like an Ordained Practitioner, that does not mean they are a wholesome and virtuous (practicing moral conduct) Ordained Practitioner.

Again, he is encouraging Students to eliminate any complacency through arising “determined interest to undertake the training in the higher virtuous behavior (moral conduct); we will have a determined interest to undertake the training in the higher mind (mental discipline); we will have a determined interest to undertake the training in the higher wisdom”. When you see The Buddha referring to “higher virtuous behavior, higher mind, and higher wisdom”, he is pointing to The Eight Fold Path as it is categorized using wisdom, moral conduct, and mental discipline. 

An individual is determined to be an Ordained Practitioner not by whether they are wearing a robe and have shaved their head, but instead, through their actions to learn, reflect, practice, and share these Teachings with others to benefit the world.

Namely, an Ordained Practitioner will need to deeply learn and practice The Eight Fold Path, in order to gain the wisdom needed to develop their own life practice and then share these Teachings with others.

One Who Sees The Teachings Sees The Tathāgata

In this Teaching from Gotama Buddha, he shares how he considers a Practitioner who has deeply learned and is practicing these Teachings to be close to him no matter how far the physical distance. Even if a Practitioner was physically extremely far away from The Buddha, he considered them to be close to him if they were practicing his Teachings.

He explains “because he sees the Teachings. Seeing the Teachings, he sees me” because in order to be able to “see The Buddha”, one would need to deeply understand and practice his Teachings. Doing so, a Practitioner would be able to observe The Teachings in the world around them at all times. The Buddha taught The Natural Laws of Existence, therefore, his Teachings exist in the world around us. We can observe The Three Universal Truths, The Four Noble Truths, and others, through learning, reflecting, and practicing them. By observing The Teachings Gotama Buddha taught in the world, a Practitioner can know with 100% certainty that The Buddha did exist, he did live, he did teach, and he was Enlightened. This can help to develop confidence and eliminate doubt (i.e. the second fetter of The Ten Fetters), therefore, it will aid a Practitioner in their journey to Enlightenment.

But, if one does not learn, reflect, and practice, they will be unable to observe The Natural Laws of Existence (i.e. The Buddha’s Teachings) in the world around them. Therefore, their mind would be muddled, unalert, uncentered, scattered, and the sense bases would be uncontrolled. The mind would be experiencing discontentedness and unable to observe The Buddha’s Teachings in the world.

Demonstration of the Four Noble Traditions

In this Teaching from Gotama Buddha, he shares four noble traditions “which are not rejected by wise Ascetics and Brāhmins”.

• Content with any robe.

• Content with any kind of almsfood.

• Content with any kind of lodging.

• Finds enjoyment in development of the mind.

  
  

The Buddha explains that an Ordained Practitioner who “does not praise himself or disparage others because of this. Any Monk who is skillful in this, diligent, clearly comprehending and ever mindful” is practicing this noble tradition that is “not rejected by wise Ascetics and Brāhmins”.

He shares that these noble traditions are not tainted (i.e. polluted).

The Buddha further explains that through “possessing these four noble traditions”, an Ordained Practitioner can eliminate discontentedness. Through remaining diligent and “steadfast one vanquishes discontentedness”.