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Generally, the right-practising bhikkhu will be a person of few wants for he is trying to go to the ending of all desire.
However, there may be certain things he may need but may not mention until he is sure that the donors are completely sincere in their invitation.
If the donor makes specific suggestions, the bhikkhu may refuse, he may accept, or he may remain silent — and such silence may very well be a positive response (as it was in the Lord Buddha’s time).
Therefore, as the donor gets to know the bhikkhu he or she will become more sensitive about what is needed and what is appropriate — and be able to interpret any “silence” in the right way.
Learn more about the Theravadin Buddhist Monk’s Rules here:
If a bhikkhu commits a paaraajika offence he is “defeated” and no longer a bhikkhu even if he is wearing robes.
The Community of bhikkhus will have nothing to do with him and will expel him.
However, if the accused “bhikkhu” does not admit to the offence and it cannot be proved, the results of kamma must be allowed to run their own course.
Buddhism has never engaged in violent witch hunts.
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In Thailand, I understand that one cannot be officially registered as a herbal doctor while still a bhikkhu.
While providing medicines for one’s fellow monks is very much allowable, it is definitely wrong that a monk dispenses medicine for reward.
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There is a specific rule against bhikkhus owning vehicles.
Obviously, “motor vehicles” were not available in the Buddha’s time and most travel would have been on foot.
However, there was the case:
…when the group-of-six bhikkhus went in a vehicle yoked with cows and bulls, they were criticized by the laypeople.
The Buddha then established a fault of Wrong-doing for a bhikkhu to travel in a vehicle; later illness was exempted from this guideline…
Travelling in a vehicle in the Buddha’s time was an extravagance.
A strict application of this training in Thailand is not allowing bhikkhus to drive or own vehicles, and (officially) not to ride on motorcycles.
Bhikkhus were allowed to use ferry boats, etc. (In Thailand, bhikkhus from riverside monasteries will go on alms round by boat.)
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The taking of a Teacher (acariya) by a bhikkhu and living in dependence (nissaya) on him can only be between bhikkhus.
And even according to the bhikkhunii’s own Rule, in the time of the Lord Buddha, she was not allowed to teach bhikkhus.
However, this does not mean that a bhikkhu cannot learn from others.
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If there is a steward who does the arranging for the bhikkhu in the proper manner then certain things would be allowable.
However, there are very strict guidelines about this.
Practically speaking, bhikkhus in Thailand are not ordered to renounce all their property, etc., when they receive ordination.
The majority of bhikkhus in Thailand will return to laylife within a certain period.
Bhikkhus who are serious about dedicating their life to the Holy Life will obviously take the Lord Buddha as their example and like Him renounce all that is worldly.
There are specific rules, not covered in this work, about Community land and property, and the different ways they are managed.
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The fourth of the Recollections of the Bhikkhu’s Requisites is:
Properly considering medicinal requisites for curing the sick, I use them: simply to ward off any pains of illness that have arisen, and for the maximum freedom from disease.
There is an allowance in the Pali texts that “medicinal-tonics” can be taken in the afternoon while “lifetime-medicines” may be consumed any time they are needed.
There are different interpretations and practices about how ill a bhikkhu has to be for it to be allowable to take such “medicines”.
Some bhikkhus will not take anything other than pure water, while some will over-stretch the Rule to even drinking “medicinal” food-drinks (e.g. Ovaltine) in the afternoon.
Some bhikkhus will consider tea-leaves allowable (as “herbs”) while some will see it as food or as a “stimulant” (caffeine) and therefore not appropriate.
Also, the ordinary rural villagers of South East Asia (until very recently) would have had no tea or coffee to drink, so such items could be considered quite a luxury.
It will depend on local conditions and interpretations, which are allowed for in the Vinaya through the Great Standards.
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At the time of the Buddha, some laypeople complained that the monks destroyed the “life” in seeds.
Therefore lay people can be asked by the monk if it is allowable for him to eat those fruits.
In some monasteries (not all) this is done by the laypeople cutting them.
It is the Commentary to the Vinaya that mentions about “great fruits”.
This practice, however, is not followed in every monastery.
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I understand that the zenith here means when the sun reaches the highest point in its arc across the sky.
In most habitable areas of the globe this arc may be low to the horizon but it should still be possible to follow the rule.
If bhikkhus ever reach the polar regions they will have the Great Standards to guide them.
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I know of no place in the Vinaya that states a bhikkhu cannot disrobe.
If he no longer has any interest in the bhikkhu-life, the tendency will be for him to become lax and a bad example for others.
His Dharma friends therefore will try to re-fire his enthusiasm.
However, if that is not possible, becoming a good layman may be better than being a bad monk.
Nevertheless, in some countries there is a cultural expectation of “ordaining for life” and a corresponding stigma attached to disrobing.
There is a tradition (but not a rule) about a bhikkhu not re-ordaining more than seven times.
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While it may be a problem or inconvenience, the rules are there to protect and remind the monk about dangerous, unskilful actions.
If the monk becomes increasingly involved with money there is a tendency for the whole of his bhikkhu-life to be compromised — and that would be a far greater problem.
Soon after the Final Passing Away of the Lord Buddha this sort of question had already become a major controversy and it is now even more complex under modern conditions.
However, modern conditions also have brought their own assistance to keeping these rules.
For instance, a bhikkhu can be given an air ticket and travel around the world (if need be) without having any money or attendant.
He will need to be met at the airport and helped in the normal way, but that should be natural if he has been invited to come by the lay group.
And, of course, a monk can use postage stamps and “telephone-cards” that add convenience to communicating — when it is appropriate.
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This has become a complex question with various interpretations because of modern conditions.
The spirit of the rule is very important — avoiding possibilities of intimacy — while the interpretation will depend on the monk and the circumstances.
In countries without proper monasteries there will always have to be something of a compromise.
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There is no fault if there is no wrong intention.
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In Thailand it is a tradition (not strictly a rule) that the monk uses a “receiving cloth” to emphasize that there is no touching.
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The Vinaya Rule specifies that if a bhikkhu touches or is touched by a woman, it is an offence only if he is overcome by lust, with altered mind.
However, the practicing bhikkhu knows that as his mind changes so quickly, he has to be extremely cautious about involving himself in doubtful situations.
It is better to be safe than sorry, even if this may seem over-scrupulous.
In emergency situations the bhikkhu will have to decide for himself and be sure to take care of his thoughts.
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