Ven. George Churinoff, the Western education tutor of Lama Tenzin Osel Rinpoche, reflects on being a monk.

In 1974, when I first had the thought of possibly becoming a Buddhist monk, I asked advice from my teacher, Lama Zopa Rinpoche. I said that although I would like to become a monk eventually, I felt there was something I had to do first: have a meaningful relationship. Rinpoche sagely asked me if that was what I really wanted. When I thought about his words later, I realized that what I really wanted was to be happy.

Now, you might say “a meaningful relationship” or a family are certainly sources of happiness. We’re so used to assuming happiness comes from the external conditions our families and society have taught, that we’re often oblivious to the source of everlasting happiness: the transformation of our mind into the Dharma. Now, of course we can transform our minds in any and all situations, but if you are like me you know that the mind is so lazy we can’t ordinarily keep up the practice of Dharma even for one full day, let alone perfect our mind’s wisdom and compassion.

What we need are methods to protect us from distractions and provide us with the space and time needed for inner development. Lord Buddha himself took the aspect of living the life of a celibate monk (I’m sure he didn’t need to from his own side) as do many of the great teachers of the past and present. Sure, there are examples of great Buddhist lay practitioners like Vimalakirti and also tantric adepts like Marpa and Milarepa, but they were already highly developed bodhisattvas or experienced practitioners. What about beginners like ourselves?

My kind guru, Lama Thubten Yeshe, once said that many Westerners were interested in the secrets of developing the mind – especially how to develop single-pointed concentration – but were ignorant of the first step: living in pure morality. It’s simple actually; Lord Buddha taught that the steps of the path could be condensed into three higher trainings: the higher trainings of morality, concentration and wisdom. Wisdom is the best, and the aim of the other two, but it depends for its strength on pure concentration. That, in turn, depends on the help of morality. Why?

Mindfulness, the key ingredient in concentration, is trained and enhanced by observing moral discipline, and the accumulation of virtuous karma necessary for success in concentration is collected by keeping the vows that Lord Buddha prescribed. Actually, the chance to continue practicing Dharma life after life is dependent on taking the human form which necessitates the keeping of morality.

But, even our own success in achieving liberation aside, the very existence of the holy Dharma was proclaimed by Lord Buddha to depend on the existence of ordained Sangha. For, it is through the Sangha that the lineage of ordination – the root of the observance of morality – is perpetuated through the granting of ordination to others. So, it has actually passed through my mind at times that my keeping of vows for as long as I can is also an act of charity and protection of the Dharma.

Granted, ordination is impermanent but so is the existence of the Dharma. Just because something is impermanent doesn’t mean it is unworthy of protecting. Extreme attitudes about ordination may prevent others from taking interest in this worthy endeavor. In fact, full ordination is even more highly regarded in the classical Theravada tradition where it is maintained that arhatship is impossible without leading such a life.