The Size of the Monk's Almsbowl

The Size of the Monk's Almsbowl

Amongst the Bhikkhus in Thailand the bowl is considered to be an important requisite which no Buddhist Monk should be without. In fact it is always considered to be an essential requisite from the day of their ordination right to the end of their life in the Sangha.

But there are many types of bowls and many sizes as well, within the limitations specified in the Vinaya rules. In particular, amongst those Bhikkhus who follow in the line of Venerable Ajaan Mun it is generally thought that the bowl should be of medium to large size.

This comes from the way in which they like to go wandering as ascetics in the forests and mountains as it suits their inclination, for they do not like staying fixed in any one place outside the rainy season (vassa). 

When they go wandering, they walk barefoot, and go wherever they feel inclined, and those requisites which are necessary they have to carry along with them, but they do not take much.

When they are wandering about they keep many of the requisites in the bowl, such as, the outer robe (saṅghāṭi), the mosquito net, the razor, the candle lantern and candles. 

Therefore the bowls which the Dhutanga (Tudong) Bhikkhus use tend to be much larger than those which are normally used in order to accommodate these requisites and to carry them along conveniently when they go from place to place.

For once they have filled up the bowl, nearly all their requisites are taken care of and they can sling it over one shoulder and set off walking, with their umbrella tent and a small handbag on the other shoulder. The bowl is heavy, and for those who are not used to it, it may be very difficult or even more than they can stand. But being a Kammaṭṭhāna Bhikkhu is rather like being a warrior in a war who must just put up with whatever conditions he has to face.

A fairly big bowl is also more convenient to eat from because all the food is put together in the bowl. The rice, savoury and sweet things are all there in one bowl and they have no plates, dishes, spoons or forks. Once they have finished eating, they wash and dry the bowl, making it clean and free from smell. 

In washing the bowl it is necessary to do it at least three times with fresh water each time. 

Then after it has been wiped dry, if the sun is out, it is put out to dry completely for a short while before being put away in a suitable place, depending on circumstances; but if the weather is clear, the bowl may be left with the lid off to get rid of any lingering smell that it may have.

The Kammaṭṭhāna Bhikkhus look after their bowls very carefully. If someone offers to wash and wipe out their bowl, they are reluctant to let them do so if they have never done it before. 

Because they are afraid of the bowl getting rusty, afraid that it may be put down in a place where it is not safe, afraid that it may knock against hard objects, or that it may drop and hit something hard which may damage or dent it so that rust will start forming there before long. 

When this happens and rust forms, the whole bowl has to be rubbed down with abrasive stones and emery paper to remove all the black iron oxide both inside and outside until the metal is clean. Then it must be re-oxidised by heating it in a fire and the fire must be replenished five times to accord with the Vinaya rules, after which it may be used. All this means a lot of trouble and hard work, so the Bhikkhus look after their bowls more carefully than any other requisites and they are reluctant to let other people handle them.

When returning from piṇḍapāta, people sometimes go and ask the Bhikkhus for their bowls, to carry them back for them. But if they feel uncertain about the person who asks, whether he has ever had any experience in looking after a bowl, they will probably refuse politely, giving some reason or excuse for doing so. They will not readily hand their bowl to anyone until they had taught them how and where to put the bowl down, how to wash it clean and wipe it, and how to look after it generally until that person understands. Then he would be allowed to handle the bowl.

~ Luang Ta Maha Bua

Translator: Ajaan Paññãvaddho

From the book PaṬipadā

Wat Pa Ban Tat, Udon Thani Province

A karma Lesson

 A karma Lesson 

Luang Ta Maha Bua hardly talks about his own mystical experiences because those who do not believe may incur bad kamma when they criticise him. But there was one experience he revealed to his disciples at the hot water room of Wat Pa Ban Tat around 2550 (2007). Luang Ta said that one time after he had said his goodbyes to Luang Pu Mun, he went into the deep forests to accelerate his practice, and fasted for several days. 

His body became thin and his skin sallow, and his physical strength dwindled, but yet his heart remained radiant and bright, focused on the themes of the Dhamma. His physical rupa, however, was exhausted because of all the walking and sitting meditation, coupled with the lack of food. Concerned about his declining health, the female thep (tewada/deva) that was constantly protecting him, materialised in front of Luang Ta in a form visible to humans. 

The divine being paid respects to him and revealed that she has a strong kammic affinity with Luang Ta because she was his mother in a past life a long time ago, and was delighted to be able to see her son again. She also expressed concern and wanted to help him by offering him divine food, which just a little would help revitalise his body, and reminding him of their past connection, hope he would kindly accept. 

Luang Ta replied, "Now is not the time for me to accept food" [Monks cannot eat after noon]. 

The goddess replied, "This is divine food, which is superior to human food, it need not be consumed using one's mouth, it can also be absorbed via the body." Luang Ta was adamant, and said that "Kamma is based on intention. Even if it is divine food, absorbing it after noon is against the Vinaya. Even if nobody sees it, my heart knows. The heart is the origin of good and evil, the one who is responsible for one's kamma." 

Seeing that he remained unmoved, the goddess replied that she will bring the food to offer him tomorrow morning instead. 

Luang Ta was circumspect and asked her, "It will not be good if you appear around my dwelling, as it would look like a monk and a lady are together on their own." The goddess assured him that there was nothing to worry about, as she was only visible to him and nobody else. The next morning, after consuming the divine food, Luang Ta's body was instantly refreshed like a dehydrated fish out of water was placed back into its pond. He was also able to find the strength to continue practising hard for the next several days. He mentioned that the goddess' beauty was incomparable, even the prettiest Miss Universe looked like a monkey compared to her. 

Admin: Note that another monk who has consumed divine food is LP Jaran of Wat Amphawan. Divine food, even upon consuming a small mouthful or morsel, is enough to fill one up for the day. It also does not produce any waste, because of its refined nature, unlike human food which makes us go to the toilet. However, devas generally only offer them to monks who practice well, and not ordinary beings like us.

Teaching of Luang Ta Maha Bua

Teaching of Luang Ta Maha Bua

Question: By being a Buddhist has caused my friends to talk about me. 

They say that at one time I used to be a person full of fun and high spirits, and that now I am the exact opposite. 

I have lost a lot of friends and even my wife misunderstands me and disagrees with me. How can I solve this problem?

Luang Ta Maha Bua: Being a Buddhist does not mean that one must be quiet or look solemn. If friends try to get you to go in a way which is unwholesome, and you are observing the moral precepts (sila) you should not follow them. You might lose your friends but you will not lose yourself. 

If you are satisfied that you have gone the way of wholesomeness, you should consider the Buddha as an example. 

He was a prince who had a large retinue and many friends. He renounced the world, gave up those friends, and went to dwell alone for many years. After he had attained Enlightenment, he was surrounded by friends and had many disciples who were arahants (pure ones), monks as well as nuns, laymen and laywomen, until the number of Buddhists was more than the population of the world.

We all believe in the teachings of the Buddha, which unites the hearts and minds of all Buddhists. We therefore should not be afraid of having no friends.

We should think, first of all, that our friends do not yet understand us, and so they drift away and no longer associate with us. Our way of practice in the way of wholesomeness still remains, however. One should see this — and that there are still good people in the world! 

Good people eventually meet and become friends with other good people, and these good people will be our friends. If there are no good people in the world, and if there is nobody interested in associating with us, then we should associate with the Dhamma — with Buddho, Dhammo, and Sangho in our hearts, which is better than friends who are not interested in goodness at all. Buddho, Dhammo, and Sangho are friends which are truly excellent.

Ordinarily, those good friends of yours will come back to you. You should therefore rest assured that if your heart is satisfied that you are going in a wholesome direction, then that is enough. You should not be concerned with or worry about others more than yourself. You should be responsible for yourself in the present and in the future, for there is nobody but yourself who can raise you up to a higher level.

Sunday, 9th June 1974

Dhammapadipa Vihara, London

Translated by Phra Paññavaddho