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Introduction

Ajahn Chah

This section considers the Buddhist lifestyle from a monastic point of view and while I allow that the majority of readers will be lay people there are are many aspects of monastic life and training that can be utilised - albeit in an adapted form - in lay practise. Reading the scriptures it becomes apparent that while there were teachings given to lay people, the majority of teaching given by the Buddha was to monks and nuns. This leads to a commonly asked question: 'Does one have to be ordained or can lay people get enlightened?' There are references in the scriptures to lay people getting enlightened during the time of the Buddha and, having been both a lay person and a monk, I can't think of any reason why it shouldn't be possible.

The goal of Buddhism is nibbana which involves not only an understanding of the teachings but a supportive lifestyle. These are both embodied in the Three Refuges and the Five Precepts, which form the basic definition of what it is to 'be' a Buddhist. This foundation is essentially the same for everyone as is our shared humanity. The difference for monastics is the level of refinement possible; in the opportunity to study and practice the teachings, but most noticeable around the precepts - [see: VINAYA]. Perhaps the biggest overall difference between the two opportunities - lay and monastic - is time, and this provides the greatest challenge: how to incorporate the various aspects of the Buddha's teaching into an 'everyday' life? How to make one's home, workplace, one's relationships etc. into a monastery? There are suggestions on this in LAY PRACTICE and the intention with this group of pages is to provide a glimpse into monastic life which may be helpful in determining the parameters of your practice.

decisions

With Buddhism as a essentially tolerant religion, the tendency over the centuries has been that as the (new) religion arrived in a new country Buddhist ideas were assimilated into the existing culture rather than transplanting old values and traditions. The result is that each Buddhist country has a distinctive 'flavour' or appearance. Monastically the differences can be quite superficial - with connections to the traditional, core teachings being fairly consistent. The arrival of Buddhism in the West, both lay and monastic forms, is a relatively recent event and while it can be said to have put down roots there has been insufficient time for the true nature of this particular hybrid to show its full form. The Ajahn Chah lineage still takes its lead from Thailand and, while there has been some adaptation, the form is very recognisably Thai. How far it might change only time will tell. Each tradition also has a different approach to practice - there are even variations in the offerings of teachers from the same tradition. There is a huge amount of information available these days (this site included) and it is worth investigating what is on offer to find the various elements that best suit your situation.

There is a danger in this 'pick n mix' approach in that one never quite settles with a particular form. To expect to find the perfect teacher, organisation or monastery is unrealistic and it is very useful if you can find something that is 'good enough' and just get on with that. If you have a grasp of the principles at work in both teachings and lifestyle then it is possible to use any conventional situation for learning and growth.