Eight Precepts & Daily Routine For guests at Wat Pah Nanachat This paper is intended as a brief guide

for lay guests staying at the monastery. On arrival visitors who plan to stay should contact the guest monk to discuss a vailability of accommodation and the purpose of their visit. Initially, guests a re permitted to stay for three days if there is space available. After consultat ion with the abbot or the guest monk, this period may be extended. The Venerable Ajahn Chah established Wat Pah Nanachat ("Forest Monastery of Many Countries") in 1975 as a place where his foreign disciples could live and train in the Buddha's Teaching. Dhamma-Vinaya, as the Buddha referred to his teaching , includes a detailed code of conduct for Buddhist monastic followers. The Buddh a formulated this training discipline in order to provide a form that best serve d to both actualise and preserve the teaching. Our community, as part of the The ravada Forest Tradition, strictly adheres to this monastic discipline, which enc ourages simplicity, renunciation and quietude. It is a deliberate commitment to this way of life that facilitates a community environment where people of divers e backgrounds, personalities and temperaments can co-operate in living a spiritu al life. We ask you to respect the customs and conventions - however unfamiliar - you fin d here; this not only encourages harmony within the Wat, but also a sense of uni ty with the Thai host-community, with whom our alms-mendicant community has a cl ose relationship of mutual support. We therefore appreciate if our guests pay ca reful attention to the various ways of monastic etiquette and display a willingn ess to pick up on some of the more refined conventions. The following eight prec epts (i.e. the five training precepts and the three renunciation precepts) are c onsidered the elementary foundation for living in a Buddhist monastery. Please read and study the following precepts and the details of the daily schedu le carefully. As a guest staying at Wat Pah Nanachat you are asked to live in ac cordance with these guidelines at all times throughout your period of stay. The guestmonk can answer any questions you have if anything is unclear. (For a more detailed explanation of the Buddhist principles underlying the precepts, see 'Th e Beauty of Sila' by Ajahn Jayasaro ).

Five Training Precepts: Ethical standards for the cultivation of virtue 1. Harmlessness and nonviolence: to cherish all life I undertake the training to refrain from intentionally taking the life of living beings. The first precept entails the development of metta (goodwill and loving-kindness ) and karuna (compassion) toward all beings. This includes even the creatures th at we may be afraid of (e.g. spiders) or who may hurt us (e.g. snakes and scorpi ons). In our practice of metta-karuna we need to make an extra effort not to swa t at a mosquito or squash a small spider. Insect repellent may offer an alternat ive, especially for the early evenings. Mindful of the suffering and unwholesome kamma produced by the taking of life, with this precept we aspire to offer our practice of benevolence and harmlessness as a protection to all beings with whic h we share the forest. 2. Trustworthiness and integrity: developing contentment I undertake the trainin g to refrain from taking what is not given. Living in a monastic community involves a high level of respect for belongings t hat are not ones own. Guests are expected to be careful not to make use of commu nal property such as toiletries, washing powder, tissues, etc. without permissio n. Food and drinks should be consumed at the regular meal or teatime. Please rem

ember that everything in the monastery has been offered out of faith to the mona stic community. If you are in doubt about something, please ask. While living at the monastery you are asked to keep all of your requisites simple and basic. Ke eping things simple offers a chance to develop a mind that knows how to relinqui sh and let go. It also offers a beauty and grace to the form while at the same t ime freeing up time for meditation practice and service to the community. 3. Chastity: the gift of wholesomeness I undertake the training to refrain from all sexual activity. A period of retreat in a monastery is a rest from sexual relationships - and pos sibly a chance to gain some insight into the nature of our sexuality and gender conditioning. Lay guests are asked to mix as little as possible with members of the opposite sex, avoiding long conversations with each other. Newcomers are ask ed to be particularly aware that postulants in white robes (called pahkows or an agarikas) and resident female practitioners with shaven heads are encouraged to keep their distance from members of the opposite sex. The women's section is out of bounds for men, and similarly women are asked not to walk through the parts of the forest where the dwellings for monks are. This precept, perhaps more than any other, distinguishes the type of training practiced at a monastery. Strictl y adhering to the practice of chastity enables people to trust and rely on the m onastic community, and to be open with us. In turn, we can freely give teachings and help lay guests in a way otherwise not possible. Furthermore, preserving se xual energy increases vital energy for spiritual practice. 4. Honesty and right speech: a love of truth I undertake the training to refrain from speaking untruthfully. In an earnest aspiration to care for the truth and develop right speech, we ende avor to refrain from all types of unwholesome speech. This includes speech that is divisive, hurtful, harsh, vulgar, deceitful, evasive, self-aggrandizing, cyni cal or hypocritical as well as gossip and frivolous speech. Topics such as trave l, politics, sports, movies etc. although normally considered harmless can somet imes agitate or distract the mind in a way that takes us away from our goals in meditation. To a community practicing in a forest monastic setting, a conversati on that might seem innocuous enough by worldly standards can still be quite inap propriate. Time and place for conversation is as important as is content. Wherev er you see someone or a group meditating you should avoid talking. The library a nd the sala during mealtime and meditation periods are places where you always s hould avoid conversations. The kitchen and dorm areas, especially after nightfal l, can also have a magnetic appeal as a place for socialising. Lay guests are as ked to be particularly restrained in these areas. Consider silence a gift that y ou can offer to others as much as to yourself. Remember that the human voice has a powerful effect on the mind; even if what you speak is not understood, people may still find the sound of it distracting and can't help picking up on tones o f voice. Developing a devotion to honesty and silence as an offering to others, and ourselves in turn, facilitates the natural development of inward silence and self-honesty in meditation. 5. Clarity and purity of mind: sharpening the sense of knowing I undertake the t raining to refrain from taking intoxicating drinks and drugs. In the broadest sense, the spirit of this precept entails refraining from any ac tivities by body, speech or mind that dull or intoxicate the mind. Through the c ultivation of mindfulness and meditation, we take refuge in present-moment aware ness, grounding ourselves in the simple down-to-earth clarity of mind. Intoxicat ing drink or drugs are strictly prohibited. Smoking also is unsuitable for membe rs of the community and all guests are asked to refrain from smoking during thei r stay at the monastery. Generally, avoid anything that clouds the mind and hind ers the practice with heaviness, dullness, defilement or confusion (e.g. certain books, newspapers, etc.). Three Renunciation Precepts: Inclining the mind inward for spiritual practice

6. Simplicity I undertake the training to refrain from taking food after mid-day . Monks and novices in the Thai forest tradition keep to the practice of only eati ng one meal a day and guests are asked to follow accordingly. This means not to eat outside the area in the kitchen designated for guests to eat their meal and not to eat before or after the mealtime. Please do not take fruit or cartons of drink away after the meal. Allowances can always be made if there are sufficient medical reasons by discussing one's situation with the abbot. Eating once a day can have many practical benefits. As the body adjusts to the schedule, eating i n this manner allows one to sleep less (and better) in the evening, and frees up much more time of the day for meditation. 7. Sense restraint I undertake the training to refrain from dancing, singing, pl aying or listening to music, attending public performances and from any kind of self-adornment including cosmetics, perfumes, garlands and jewellery. These are ways we can amuse ourselves and divert our attention from meditation a nd spiritual practice. In coming to stay in a spiritual sanctuary we consciously put aside distractions and turn ourselves inward. During your time in the monas tery we ask you not to listen to music or the radio and not to use any fancy ele ctronic equipment such as a laptop computer. Lay guests are required to adopt th e traditional lay clothing (white trousers and shirt for men, and the white blou se with a long, black skirt for women), all of which the monastery can usually p rovide. Men or women with long hair are asked to tie it in back and all men stay ing beyond seven days are asked to shave their heads. In general, guests are ask ed to relinquish any kind of behaviour which can attract the attention of others or distract us away from our goals in meditation and contemplation. 8. Wakefulness, alertness and attentiveness in all postures I undertake the trai ning to refrain from lying on high and luxurious sleeping places. This precept entails practicing mindfulness, clear comprehension and present mom ent awareness in all postures and activities throughout the day. Although there are no luxurious sleeping places in the monastery, the spirit of this rule is to encourage us to keep our time spent sleeping down to what is really necessary. The combination of hot, sticky weather and boredom can make sleeping a very easy way to pass several hours of the day as well as the night. As this is an area t hat may pose challenges to a newcomer to a forest monastery, feel free to practi se in the salas or the bot if this is an aide to your wakefulness. In sum, these training precepts are guidelines for good conduct in body and spee ch, a necessary foundation for the inner work of developing the mind in meditati on. As we live a more simple and peaceful life, we can begin to heighten our awa reness of how our actions can lead to either wholesome mental states or sufferin g. With wise reflection, the practice of renunciation and restraint offers the o pportunity to develop deep insight into the conditioned nature of mental states. As we learn to see both internal and external phenomena as impermanent and with out 'self', we can begin to clarify our understanding of the true nature of the mind, not readily apparent to us otherwise. Although the Buddhist precepts and mindfulness observances may appear to focus o n restraint, when properly practiced they actually give us the opportunity to ex perience a profound freedom and happiness. Upholding the precepts, both individu ally and collectively engenders trust, respect and joy in the community. To full y cultivate sila (virtue and moral conduct) inherently supports the development of samadhi (meditation) and panna (wisdom) as well. When precepts, peace and ins ight come together as one, the path to realize the fruits of the Buddha's teachi ng-Awakening and Freedom-is nourished and sustained. With all the precepts and mindfulness observances, the key thing to look at is ' intention' in the mind. Restraint puts a wedge of awareness in between our inten

tion and our actions. With mindfulness we can observe what takes place in our mi nd before we act. Rather than just reacting to situations from our likes and dis likes, we can learn to transcend our conditioning and respond to life's situatio ns with openness, clarity and wakefulness. We can gain skill at pinning down the deeper defilements and obscurations of the mind, so that we can let go of them on the mental level with awareness. The precepts thus serve the dual purpose of restraining unwholesome speech and a ctions while helping to promote harmony within the community-and they encourage the integrity and self-discipline necessary for spiritual development. It is imp ortant, however, not to see these precepts and guidelines as commandments impose d from without, but as principles of training deliberately taken up as an act of personal choice and initiative. In time the virtuous qualities that grow out of such training naturally will gather strength.

Daily Routine With the daily schedule, the Dhamma practice in a forest monastery is intended t o be all encompassing. Rather than concentrate on a particular technique of medi tation, we aim our practice to include all aspects of daily life, however ordina ry and mundane. Each day affords us many opportunities to develop mindfulness, i nsight and other spiritual qualities such as effort, generosity, joy, faith and patience. There are many opportunities to serve the community and lay guests are encouraged to use their initiative in helping out with jobs that need to be don e. If you have particular skills and abilities you may like to offer these for t he benefit of the community. Our schedule varies from day to day and from season to season. Every day, please keep updated on that day's schedule announced during the meal. All guests are e xpected to follow the monastic routine and not miss any community meetings or ch ores. Also, please be punctual. The positive participation of lay guests in all communal activities is highly valued and appreciated. Should inappropriate and r epeated absences occur, lay guests may be asked to leave. During the greater part of the year, a good deal of the day is set aside for ind ividual meditation practice and Dhamma study. These times alternate with periods of group meetings and work. Also, throughout these periods of individual practi ce, from time to time the community comes together for formal seven or ten day s ilent meditation retreats. During the Rainy Season Retreat (Thai= pansah , Pali= vassa ) from the full moon in July to the full moon of October the community holds dail y morning, afternoon and evening meetings. This three-month retreat period also serves as a time when the monks engage in an intensive study of the Monastic Dis cipline (Vinaya). For the months of March and April, the monastic community trav els across Thailand to our retreat hermitage, Dtao Dam, in the remote mountainou s jungles of the Thai-Burmese border. During these two months, Wat Pah Nanachat may not be able to host new lay guests. Morning period: The morning wake-up bell rings at 3:00 AM. The morning meeting for chanting and meditation is held in the Main Sala from 3:30 AM to 5:00 AM. At dawn the monks l eave to go on alms-round. During this time lay men are asked to sweep the centra l area of the monastery, including the front driveway and all the paths around t he kitchen, office and Main Sala. Lay women sweep around the women's section and bot, and after 7:00 AM they can help with food preparation in the kitchen or us e the time remaining before the meal for Dhamma practice. The Meal: At ten minutes to 8:00 AM a bell will ring and visitors help with offering the f

ood to the monks in the kitchen or if there are already enough helpers, quietly take their seat in the sala. When all the food has been offered, the whole commu nity gathers in the sala. Lay residents sit together along the side of the sala. After the monastic community chants a blessing, lay guests pay respect to the t riple gem and then take their meal together in the lay dining area connected to the kitchen. Please take just sufficient food for your needs and do not take any thing away to eat elsewhere. Once again, all guests should adhere to the one-mea l-a-day-standard. Those with particular health problems may consult the guest mo nk. After the meal lay guests should help with the cleaning up - washing spittoo ns, sweeping and putting away the mats and utensils. Laywomen may offer their as sistance in the kitchen. Then the monks gather in the office area for some annou ncements and a short Dhamma reflection. Oftentimes the lay guests are invited to join. Chores: The daily chores period follows the meal clean-up or the Dhamma reflection. Indi vidual chore assignments are assigned by the guest or the work-monk. Each day af ter the meal, lay guests are asked to contribute a minimum of one to one and a h alf hours towards chores. Please see the guest monk if you have not been given a work assignment. Lay women are asked to continue with the cleaning of the kitch en until it is completed. Then as a daily chore assignment, women are asked to c lean the bot and the main toilet block in the women's section and the women's to ilet block behind the kitchen. Please give an occasional cleaning to the guest h ouse and any empty kutis in the women's section. From time to time, the communit y will have a communal workday. On these days work assignments will be given aft er the meal. Every day after the community chores are completed, there is free t ime for individual practice until the next meeting. Afternoon: Usually the afternoon is free for individual practice, although during the rains retreat (pansah) there are sometimes periods of group sittings for the whole co mmunity form 2:00 - 4:00 PM followed by a silent tea break in the meditation hal l. On the day before Wan Phra, from 3:00 PM until tea-time there is a period of sweeping every path in the entire monastery. On the day following Wan Phra there is a communal clean-up of the Main Sala and office at 3:00 PM. Evening: From 6:15 to 7:45 PM there is a formal evening meeting with chanting and meditat ion in one of the meditation halls, usually the Main Sala. Exceptions are the da y before and after Wan Phra (see below). The end of the evening meeting is marke d by a gentle bell, so those who want to leave to continue practising at their d welling can quietly get up from their seats, and those who want to continue in t he meditation hall may stay. We ask the lay-women to leave the hall all together at 7:45 PM, quietly heading back to the women's section. Usually around 10.00 o r 11.00 PM, after concluding one's formal practice with spreading loving kindnes s (metta) and dedicating the wholesome kamma made during the day, one may want t o have a good, peaceful rest. The evening meetings occasionally include a Dhamma talk from the abbot or a senior monk. The communal evening then ends shortly af ter 9:00 PM. Wan Phra: This is the Thai name for the Buddhist Holy Day, which falls on the new moon, fu ll moon and the two half moons, i.e. every seven or eight days. Lay disciples fr om the surrounding villages and the cities of Warin and Ubon will come to the mo nastery in the morning to prepare and offer food, receive the precepts and hear a short talk from the senior monk before the meal is eaten. Some people will sta y in the monastery for the rest of the day and night, keeping the Eight Precepts . On Wan Phra evening there is chanting and meditation in the Main Sala from 7:0 0 to 9:00 PM for everybody, except for the full- and new moon days, when the mon ks recite their 227 precepts separately in the Bot. At about 9:30 PM there is a

Dhamma talk in Thai in the Main Sala and in English at the Bot. At midnight a dr ink is available for those practitioners who make the effort to do sitting and w alking meditation all night. There is a bell at 3:00 AM for the morning meditati on period at 3:30 AM in the Main Sala, followed by morning chanting at 4:00 AM. At 5:00 AM the villagers who have spent the day and night in the monastery take their leave.