Library: Some Words to Buddhist Monks and Nuns
from His Holiness the Dalai Lama
 The
following quotations, taken from different writings or talks by His Holiness
the Dalai Lama, concern the monastic path and may be helpful to monks
and nuns.
A word of caution to Westerners taking ordination:
"These days, interest in Buddhism is spreading beyond its traditional
boundaries in Asia. More and more people from non-Buddhist backgrounds
are expressing a wish to become ordained as Buddhist monks and nuns. Sometimes
they face unexpected problems. These may occur because they did not properly
understand what ordination entailed or because they lack the social and
spiritual support that is taken for granted in traditional Buddhist societies."
It is important to understand what is the purpose for taking
ordination and living as a monastic:
"First, on the individual level, there is a purpose in being a monk
or nun. The Buddha himself was an example of this. … With family
life, even though you yourself may feel content, you have to take care
of your family, so you have to engage in more worldly activities. The
advantage of being a monk or nun is that you do not have to be entrapped
in too many worldly engagements or activities. If, after becoming a monk
or a nun, as a practitioner you can think and develop genuine compassion
and concern for all sentient beings – or at least the sentient beings
surrounding you – then that kind of motivation is very good for
the accumulation of virtues. … Therefore, becoming a monk or nun,
without family, is very good for the practice of the Buddhadharma because
the basic aim of Dharma practice is Nirvana, not just day-to-day happiness.
As monastics, we seek Nirvana, permanent cessation of worldly suffering,
so we want to pacify the seeds or the factors that bind us in the samsaric
world. The chief of these is attachment. Therefore the main purpose of
being a monastic is to reduce attachment: we work on no longer being attached
to family, no longer being attached to sexual pleasure, no longer being
attached to other worldly facilities. That is the main purpose. This is
the purpose on the individual level."
The primary reason for holding vows as nuns and monks:
"Having taken ordination we must constantly remember that the primary
reason for holding vows as a nun or a monk is to be able to dedicate ourselves
to the practice of the Dharma and the welfare of sentient beings. Part
of Buddhist practice involves training our minds through meditation. But
if our training in calming our minds, developing qualities like love,
compassion, generosity and patience, is to be effective, we must put them
into practice in our daily life. Even if only a few individuals try to
create mental peace and happiness within themselves and act responsibly
and kindheartedly towards others, they will have a positive influence
in their community. If we can do that we will fulfill the Buddha's fundamental
instruction not only to avoid harming others, but actually to do them
some good."
The monastic way has for its aim spiritual liberation:
"The word 'Pratimoksa'* is a compound of which the first part 'prati'
has the significance of 'getting rid of,' that is, [getting rid of] worldly
dukkha, so leading those who observe these precepts to 'moksa,' or the
freedom of Nirvana. Now, one does not keep these precepts from a desire
for protection, nor from fear, nor due to desire for worldly name and
fame, nor yet to gain happiness in another world; rather they are undertaken
through detachment toward the whole world and with a strong desire for
freedom and peace, for their practice is always accompanied by the volition
of non-harming (ahimsa) toward others."
It is necessary to live simply, needing only the four requisites:
"Material causes of happiness are the four requisites of life: clothing,
food, shelter and medical supplies, and when the use of them gives rise
to mental stains leading to downfall, one should restrain one's
use of them. By the mindful and restrained use of these four requisites
one can protect one's spiritual conduct."
"One should protect one's precepts just as one guards one's
eyes. Besides this, it is necessary to develop the four skillful counter-factors
of the doors to downfall: wisdom, trust, heedfulness, and the destruction
of the defilements."
Restraint is not based on suppression, but on deeper wisdom:
"[But] I feel the real preparation for taking Bhikshu or Bhikshuni
ordination is not the study of the Vinaya, but more meditation about the
nature of Samsara. For example, there is a precept of celibacy. If you
just think, 'Sex is not good. Buddha prohibited it, so I can't do it,'
then it is very difficult to control your desire. On the other hand, if
you think of the basic aim, the basic purpose – which is Nirvana
– then you will understand the reason for the precept and it will
be easier to follow it. When you do more analytical meditation on the
Four Noble Truths, you will gain conviction that the first two truths
are to be abandoned and the last two to be actualized. … You can
see clearly there is an alternative. Now the whole practice becomes meaningful.
Otherwise, keeping precepts is like a punishment."
Another reminder that Nirvana is the goal of monasticism:
"Much against his wishes each man is wandering in the cycle of unsatisfactory
experience, or dukkha, also called the wheel of birth-and-death, whereby
he comes to suffer in very many different ways. The causes of this ever-present
cycle of dukkha are collectively the stains or defilements (klesa)
of mind such as greed, aversion and delusion. As these have deep roots
in the mind of man, until and unless one annihilates them completely,
it is not possible to dry up the stream of dukkha. To achieve freedom
from dukkha and to attain that release which is great peace and sublime
happiness, there is one and only one means, that is, by the destruction
of these stains of greed, aversion and delusion which are inborn in our
minds."
Bringing an end to suffering for oneself and all beings:
"Our highest duty as human beings is to search out a means whereby
beings may be freed from all kinds of sufferings or unsatisfactory experience
(dukkha). All living beings desire comfort and happiness and
shun sufferings. …. The destruction of this dukkha can only be brought
about by making an effort oneself. It is no use to have sublime aspirations
but then to sit down and wait for accomplishment, because this attitude,
which is really laziness, will lead neither to the destruction of dukkha
nor to the increase of happiness."
His Holiness the Dalai Lama's words illustrate the way for monks and
nuns seeking Enlightenment and peace. In these few quotes he perfectly
sums up the whole monastic adventure and its purpose. Several of the passages
quoted here may be found in the text The Opening of the Wisdom-eye
written by His Holiness in 1966 and published by the Theosophical Publishing
House, Wheaton, IL, USA.
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