..续本文上一页her than try to find ways to adapt the Sangha to Western conditions, Ajahn Sumedho considered it more important to establish the monastic life according to Vinaya and tradition, and allow it to adapt gradually – the way that it has done over the centuries in Asian countries. As always, a high standard of conduct is maintained; and with the native familiarity of most members of the Sangha with the ways of society in the West, people are finding the guidance and example of the community very relevant for their present circumstances.
Meanwhile at Chithurst, the forest is gradually being restored through the planting of thousands of native hardwood trees. It offers an ideal environment for meditation huts, and bhikkhus now may spend the entire Vassa living in the forest and receiving their daily alms food from local villagers. Several tudong walks (long-distance pilgrimages) have taken place, including one by the nuns in 1984 to move from Chithurst to Amaravati; this practice seems set to establish itself in the West, as it has done in Thailand.
However, living in the Dhamma makes one”s outlook practical and immediate; the future is the unknown, and for now we can only practise what we do know and aspire to live with a quiet heart.
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Notes.
1.bhikkhu: Buddhist monk. Ajahn is a romanisation of the Thai rendition of the Pali word ”acariya”, meaning teacher or guide. In monastic usage it implies authority; e.g. junior bhikkhus are expected to train for at least five years under their Ajahn. It is also commonly spelt ”achaan”.
2. dhutanga: ”austere”.
3. Rains: the seniority of a bhikkhu is determined by the number of yearly monsoon-season retreats that he has spent in the robes.
4. Whereas a bhikkhu is a fully ordained monk who follows 227 precepts, a samanera is a 10-precept novice (who nevertheless wears the same ochre-coloured robes as the bhikkhus). In Thailand, the samanera stage is often reserved for those too young for full ordination. Por kao and maechee are 8-precept monastics, male and female respectively; in England, the Pali terms anagarika and anagarika are used.
5. vihara: monastic residence.
6. upasampada: acceptance into the order of bhikkhus (“ordination”). This must take place within a prescribed boundary, called a sima. The late Ven. Dr. Saddhatissa was the senior Theravadin bhikkhu in Britain at the time, and Senior Incumbent of the London Buddhist Vihara.
7. upajjhaya, or preceptor: a bhikkhu of more than ten Rains who has the authority to confer full monastic ordination.
8. This phrase is found in the traditional Theravadin morning and evening chanting, a characteristic of a Sangha which is sincere in its practice.
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RELIGIOUS CONVENTIONAND SILA PRACTICE
He who with trusting heart takes aBuddha as his guide, and the Truth,and the Order...When a man with trusting heart takesupon himself the precepts ... that is asacrifice better than open largesse, betterthan giving perpetual alms, better than thegift of dwelling places, better thanaccepting guidance.
Digha Nikaya V - 145, 146
I WOULD LIKE TO SAY a few words about the uses of conventional religion. Of course, I am only speaking from my own experience as a Buddhist monk, although I would say that in this respect one can recognise the values of religious convention in whatever form.
Nowadays there is a tendency to think that religious convention and form are no longer necessary. There is a kind of hope that, if you can just be mindful and know yourself, then that is all you need to do. Anyhow, that is how we would like it, isn”t it
Just be mindful throughout the day, throughout the night, whateve…
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