The Guiding Principle (Part 1)

No race of people living on this earth, without any exception, lives in isolation. People of every country live in groups, forming societies, forming circles of families and friends. It would be correct to say that people are cowardly, and it would not be wrong to say that people have to socialize and to be involved with one another. We, bhikkhus who are fearless and resolute should live alone in seclusion. But fundamentally we still have to live in groups and in company. We still have to have contact with our peers, though we spend most of the time wandering around and living in seclusion and solitude. But from time to time, there will be the occasion and necessity to come into contact with our peers and our teacher, to ask some of the questions that we might have arising from our practice, and to listen to further instruction about the truth and Dhamma. So in the end, we are also classified as social animals, with the exception that our way is different from that of the other people.

The traditions, customs, rules, and disciplines of the bhikkhus and the laity are different from one another. The traditions and the discipline of the bhikkhus follow the rules of the Dhamma-vinaya, and, therefore, in all our conduct and behavior we must conform to the principles of the Dhamma-vinaya. We also have to be mindful of our thoughts, and of which way they are going. We have to be concerned with the morals of it, and whether this thinking is going in the right or the wrong way, for it is still possible that even if we are not going against the Vinaya, we could be going against the Dhamma. To break the Vinaya is a grosser offence, whilst breaking the Dhamma is a more subtle violation.

They are all the work of the kilesas, and that is why we have to be careful; for we are here for the purpose of overcoming and correcting the kilesas. We must not take these thoughts lightly. Our actions of body and speech that we exhibit when we communicate with our peers must be watched and observed. Whether we are living in seclusion or in the company of our fellow bhikkhus, we have to be mindful of our conduct and behavior. We have to be observant of the rules and the discipline which is the Dhamma-vinaya. This is our way of life, and we must not abandon it. When we live with others, we have to follow the traditions, the rules, and the disciplines, of the society that we are living in, and this is the society of the bhikkhu. The laity have their own laws and customs to govern themselves. They have their own ways and customs which are of a coarser nature, as they are not very strict with their behavior and conduct. It is not like the way of the bhikkhu. Speaking from the principle of the one who has gone forth, the bhikkhu must be careful at all times, and be mindful and observant of all of his behavior and conduct—every action of body, speech, and heart, and in all postures. We are now living together in a social group made up of varying temperaments and personalities. We bring with us our own old ways and habits. The core of our personality and character is uniquely our own. We have to realize that these are each individual’s personal traits and have to be very careful when we exhibit them.

The conduct and behavior that go contrary to the principles of the Dhamma-vinaya, which affect and disturb our fellow bhikkhus, are not considered as traits or personality. Every one of us here must therefore be very careful, cautious and vigilant, for this is the way of maintaining peace and harmony amongst ourselves. This is the way of preventing any trouble from arising. It is as if we are all the same organ. Our practice of the chaste and holy life will flow smoothly and with ease, for there will be no mental hindrances or any problem arising from this way of living together. There will be nothing to menace and trouble the heart, nothing to confuse, agitate, or prevent it from becoming calm as one tries to develop samādhi. For this reason, we have to be very careful and vigilant. All of us have to bear this well in mind—that we are now a bhikkhu. We must maintain our status of the bhikkhu, both in our hearts and in our behavior and conduct, of speech and bodily action. We have to make sure that they don’t affect and disturb other people. As far as conceit and snobbery are concerned, this is directly the work of the kilesas. We have to consider them as harmful to ourselves and our colleagues. We must avoid mindlessly exhibiting and hurting everyone around us, as this is just the way of spreading filth and destroying happiness. This is especially so in the circle of the kammaṭṭhāna bhikkhu, a very refined class of people. Our behavior and conduct must be virtuous and conforms with the principle of the Dhamma-vinaya. This moral excellence does not come from any unestablished principle.

We must strictly adhere to the Dhamma-vinaya as our guiding principle because it is the most sublime. We will see this clearly when we develop our heart. The more refined the heart becomes, the more will we be impressed with the subtlety of Dhamma. But at the same time the kilesas will also become correspondingly more subtle, so we must not be complacent and take them lightly. We always have to be vigilant. The happiness that arises from living together is the consequence of each one of us being careful and cautious, mindful of our kilesas, and preventing them from exhibiting themselves. It is the nature of the kilesas to always agitate us and make us sad and gloomy. At the same time they also affect and disturb others, by creating emotional strain in those people such that they cannot live in peace, for they always have enmity and aversion within themselves. This will significantly damage the work of mental development. Even when there are no tensions, it is already very hard to practice meditation. This is because in the mind there is a natural process that constantly pushes the mind into thinking and concocting about this and that, causing it to become restless and agitated, to the extent where it is impossible to enter into calm, in spite of the application of maximum effort. This is how the mind normally is. And when there are issues and problems to deal with, then it is like adding fire to it, that will only afflict it with more discomfort and stress, then spill over to the other members of the community, thus preventing them from living in peace and happiness.

In this way, we just build up a lot of bad kamma for ourselves and others. This is not what a practitioner who strives for the eradication of all forms of immorality, should be doing whilst endeavouring to live together in peace and harmony. We have to oversee ourselves, and have self-control and discipline. Our behavior and conduct must not go in the way of the kilesas. This is the principle of living together. When there are no clashes or friction, and when we all follow the principle of rationality, truth, and Dhamma, then there will be no room for the ego. We will only uphold what is right based on the principle of Dhamma as the determining factor. Even though the mind might not attain calm, at least there will be no dukkha, as the dukkha will not be able to arise when we have left no room for it to come out. This is one form of peace and happiness: living together harmoniously among friends and among good people. We should not look at each other with enmity, but we should look at each other in the light of reason. If there is the necessity and due reason for us to become involved and enter into contact with one another, we should allow ample room for mettā or goodwill, and make allowances for other people’s mistakes. Let bygones be bygones. This is the way of the practitioner. We should not look at others in the light of animosity and enmity. When we see anyone breaking the rules of the Dhamma-vinaya, then we must warn and admonish him. We must gladly take and listen to any warnings and admonishments from our fellow bhikkhus.

The one who listens does so in the light of Dhamma, for the purpose of correcting the wrong that he has committed, so that he can conform to the right way that has been pointed out by his peers. This is the proper way for both parties, both the one who gives the admonishment and the one who takes the warning. The one who admonishes does so in the light of Dhamma. He does not do it out of displeasure or dislike, or for the sake of finding fault with another, or to humiliate and embarrass the other person. The one who takes the admonishment also does so in the light of Dhamma. He respectfully takes the criticism as if he is being shown a store of great treasures. This is right and proper for both sides. Living together in harmony is important. If one of the members of the community behaves badly, then it will have an adverse effect on every other member of the community. For this reason, living together means that each one has to be careful and cautious. There should always be forgiveness for one another, befitting our status as the practitioners of Dhamma who are filled with Dhamma within our hearts, and being principally endowed with mettā and karunā, love and compassion. For this is the basic constituent of the mind of the practitioner. A practitioner must always cultivate mettā towards all living beings: ‘Sabbe sattā averā hontu’, and so forth. Furthermore, one also cultivates the Karaniya Mettā Sutta, and the other suttas dealing with the brahma-vihāras, the four sublime abodes. A bhikkhu must always cultivate these thoughts. What I have shown here is only an example. It is for you to take it up and develop it in your practice. The cultivation of mettā is for happiness and coolness.

Furthermore, you have to cultivate yourselves in the practice of mental development. Don’t engross yourselves in the thoughts of animosity and distaste for anyone. You have to consider that we are living together following the way of Dhamma. Always be forgiving and magnanimous. A bhikkhu is one who can sacrifice everything. A bhikkhu is always forgiving. If a bhikkhu cannot forgive, then nobody else can. This is the crucial principle that the bhikkhu should follow. Then when we live together, we will live in peace and harmony, in happiness and coolness. This is the governing principle of a community.

It is for this reason that it is not possible for me to accept too many bhikkhus. I have thoroughly thought about this. I am not concerned that there might not be enough of the living requisites to go around, for I am looking from the standpoint of supervision. When I have to oversee a lot of people, I will not be able to give adequate attention to everyone. There is also a greater possibility for one of us to cause damage and disturbance to the rest of us. There will then be chaos and trouble for the whole community. This is not good or desirable. But when I can maintain the numbers of you here at the optimum level, then my instructions to you can be to the fullest benefit, and I can give you all the necessary attention. Excess breeds mediocrity. When there are too many of us, then whatever we do will take longer.

For instance, the time that we spend eating will be much longer instead of shorter. We have to spend more time getting things done. By the time we finish our chores, it can be quite late in the day. There will be a lot more work to do just to take care of us. The more people we have, the more work we have to do. Then there will be less time left for practice, and less benefit. For this reason, I only accept just enough, because this is just about the right number. If I take any more it will be excessive. Things can go badly if there are too many. The possibility of people making a mess of things is far greater, and there will just be more clumsiness and incompetence. And it will just be a nuisance for me.

I have a lot of mettā and compassion for my Dhamma colleagues. How can I not have any compassion for those who are seeking for Dhamma? I also used to be a junior bhikkhu who was searching for a teacher. I had to go through many teachers before I finally ran into Tan Ajahn Mun. I sympathize and understand your feelings and your predicament, for I have put myself in your place. Otherwise, I would not be able to know how to deal with you. This is because both of our predicaments are of the same nature, for we are in the same boat.

(Ajahn Maha Boowa “Forest Desanas”)