The Garden of Liberation - II

　　DUTY: WORK AND SERVICE

　　Every monastery depends on physical work, ranging from preparation of food to maintenance. Sometimes, the lay supporters supply and arrange for everything, leaving the monks to perform ceremonies, study, teach, meditate, and other such "holy" acts. More often, especially in rural areas, the monks must do much of the work themselves, becoming skilled, especially in construction work. Unfortunately, this work is seldom seen as Dhamma practice - necessary, yes; spiritually valuable, no. This misunderstanding can create frustration and confusion in the bhikkhus who must do such work and yet see it as separate from their spiritual practice and growth.

　　At Suan Mokkh, any necessary work is considered a duty, and duty is one meaning of Dhamma. Doing duties is practicing Dhamma. Cleaning toilets, as much as scriptural study and meditation, is necessary, therefore important and valid practice. In fact, one is less likely to feel pride over a toilet properly scrubbed than, say giving sermons. Yet, there is a satisfaction in it that brings joy and serenity, which can in turn lead to deepening wisdom.

　　In the early days, when only one or a few bhikkhus lived at Suan Mokkh, the work was small and could be handled easily by Ajarn Buddhadasa and anyone staying with him at the time. Later, as Suan Mokkh grew, there was a need for larger projects and coordinated work. Thus began a tradition know as Labor Day. Each month there are four lunar observance days. The day before each of these observances is an opportunity for the monks and novices to get some exercise and clean themselves with sweat. Our hearts are defiled by selfishness, so we clean them by unselfish work. Doing so once every seven or eight days doesn”t take away from other duties and accomplishes tasks on which the Wat depends.

　　As Suan Mokkh grew and Ajarn Buddhadasa”s reputation spread, it became necessary for certain work to be done regularly, often daily. In an informal and voluntary way, different bhikkhus, and sometimes lay residents, take responsibility for receiving and aiding visitors, teaching inpiduals and groups, recording lectures and copying tapes, transcribing talks, translating, maintenance, and looking after new monks. There are no positions or offices, and no administrative structure. Each does work that suits his skills, interests, and needs, which he considers valuable and satisfying. A small group of nuns and lay women also help out, especially in the kitchen.

　　One last bit of work is common to all forest Wats - sweeping the leaves, twigs, and branches that continually fall from our trees. Each hut has a strong broom (made from the ribs of palm fronds) and others are scattered liberally throughout the Wat. Everyone helps to keep living areas, public areas, and pathways clear. The never-ending task teaches patience and working for its own sake. This work is never finished, a leaf always falls upon the ground one has just swept. That”s how it goes - impermanence, thusness. The value is in the working, in serving unselfishly: "Dhamma sweeps the heart while the broom sweeps the ground." External cleanliness helps cultivate a clean, undefiled mind. And when it is done without any grasping and clinging, when there is only sweeping and no sweeper, then "void-mind" is uncovered and there is direct living in Dhamma.

　　TEACHING

　　As has been implied already, Suan Mokkh has always seen teaching as one of its duties, in fact, a central duty second only to spiritual study, practice, and realization. Anyone who has benefited from the teaching in some way has a duty, in turn, to keep those teachings alive, to pass them along to others, to maintain the religion. Even before founding Suan Mokkh, Buddhadasa Bhikkhus delivered fre…

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