The Bhikkhus Rules
A Guide for Laypeople
by Bhikkhu Ariyesako | 1998 | 50,970 words
The Theravadin Buddhist Monk's Rules compiled and explained by: Bhikkhu Ariyesako Discipline is for the sake of restraint, restraint for the sake of freedom from remorse, freedom from remorse for the sake of joy, joy for the sake of rapture, rapture for the sake of tranquillity, tranquillity for the sake of pleasure, pleasure for the sake of conce...
Wrong Livelihood
Wrong livelihood for a bhikkhu is divided into two:
One category concerns a bhikkhu searching for a living in a way that is also considered wrong by worldly norms. For example, robbing or deceiving others by claiming to be enlightened and receiving gifts and support because of peoples belief. (See Robbery by False Pretences above)
The second category involves making a living that is wrong according to the Vinaya. For example: begging or asking from an unsuitable person or at an unsuitable time (see Invitation); thinking to gain something by giving a little but hoping for much in return; investing to gain interest; making a living by trade, for instance, giving medical treatment for reward.[1]
Also to seek reward from:
"the ceremony for [chanting] paritta (verses of protection), that is, making holy water and the sacred thread, the blowing of a charmed formula onto a person by a bhikkhu is also prohibited... It is allowed only to recite the paritta [protection verses], but this also occurs later and is not found in the Paali [texts]... [This is wrong livelihood and a] bhikkhu who seeks his living in this way is called alajjii, one who has no shame."
(EV,II,p.129)
Footnotes and references:
[1]:
The Buddha encouraged reasonable standards of cleanliness, nutrition and treatment of illness. He readily accepted the physician Jivakas suggestion to allow bhikkhus a place to do walking meditation and a sweat room to relieve bad health caused by eating rich meals. He even established very high standards for the time by having the bhikkhus build communal toilets and communal bathing places. However, when people with various diseases sought to benefit from the Sanghas high standards of care and attention to the sick, they were disallowed from [becoming bhikkhus], as were people who had various deformities. Thus, bhikkhus should not become doctors, full time nurses or attendants to invalids. They were supposed to live a simple, unencumbered life sustained by sufficient nutriment, appropriate medicines and advanced health standards for the full time pursuit of spiritual liberation."
"When the Buddha referred to tending the sick, he was referring to fellow monastics. The Commentary,... [has that] a bhikkhu may prescribe and supply medicine to... his parents, to those caring for his parents, to lay attendants of the monastery and to those residing in the monastery preparing to ordain; a bhikkhu may also prescribe (but not supply) medicines for brothers, sisters, aunts, uncles and grandparents, if they are not able to supply their own medicines, a bhikkhu can loan these to them; if travelers, bandits, wounded soldiers, important people and those with no relatives come to the monastery for help, they should be given medicine without re imbursement; medicine may be given indirectly to brothers- and sisters in law, either through their children or through the bhikkhus brother or sister; monastery supporters and faithful people may be helped by mentioning what medicines will cure their particular ailment; prescribing or supplying beyond this is a Wrong doing." (HS ch.10)