<p>The monks are suppose to develop concentration as much as possible and concentration demands a life with no preoccupations, if they had to work, it could undermine their proficiency in concentration. Also, they have to keep practicing satipatthana uninterrupted, if they had to work, it could provoke lapses of mindfulness, which would undermine their gain of insight. Not to mention, lay people supporting the sangha is a opportunity to practice generosity and make merit.</p>

CC BY-SA 3.0
2018-01-25T01:12:45.653Z
Have heard before that a moment not spent in meditation is a moment wasted. This came from a Venerable. Is this close to what you mean by "satipatthana uninterrupted?" This does explain why a Bhikkhu (monk) would find it necessary to live a life of contemplation without outside distraction such as work.
C Smith
CC BY-SA 3.0
2018-01-25T01:20:02.773Z
@CSmith, yes, it is :-)
Danilo
CC BY-SA 3.0
2018-01-25T06:25:57.030Z
Is it not possible to meditate while working?...There is a story from the desert fathers which relates to your response... When two young monks said to Abba Lucius that ‘they do not touch manual work but as the Apostle says, they pray without ceasing.’ which is somewhat similar to what you saying ...  The old man asked them if they did not eat and they replied they did. So he said to them, ‘When you are eating, who prays for you then? So, in the same tone, one can ask who meditate for the monk when he eats?
user12931
CC BY-SA 3.0
2018-01-25T14:08:36.763Z
@user12931, For insight, maybe is possible if it is a manual labor (intellectual labor, no way!), but still is a prejudice for concentrantion (and consequently to insight as well) since they would have to worry about something besides their practice of meditation. Besides, manual labor is likely to tire the body (another hindrance for concentration). So, they would have to worry about work enough to sustain themselves and at same time be careful to not tire the body (quite similar to a life as a householder), This would surely prejudice the the practice.
Danilo
CC BY-SA 3.0
2018-01-25T00:29:13.633Z
2018-01-25T00:29:13.633Z
Danilo
<p>A person can choose between being a layman or a monk, but not both. Layman has to work to earn a living. Monks have to focus on the practice and uphold Buddhism. Both have complementary roles to play. Layman work to support the monks community. Monks pray for peace, harmony and success of the working community.</p>

CC BY-SA 3.0
2018-01-25T13:11:47.963Z
2018-01-25T13:11:47.963Z
tutu
<p>I recommend you to read the <a href="https://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.04.piya.html" rel="noreferrer">Kasi Bharadvaja Sutta</a>. Kasi Bharadvaja was a farmer who asked this exact question from the Buddha. Monks dedicate their lives to spiritual development. They do not have time to make money or do agriculture. They do not eat for sport or beautification. They only eat enough to maintain life so that they can work towards Nibbana. Yes, farming does break a precept.</p>

<p><em>"Should any bhikkhu dig soil or have it dug, it is [an offence of Confession.]"</em> </p>

CC BY-SA 3.0
2018-01-24T18:30:42.087Z
@Sankha...Thanks for taking time to answer and for the link.  I just read the Sutta and your response, but I'm not sure why their cultivation towards enlightenment should free them from supporting themselves; every being work to live in this realm... those of little desire work little.
user12931
CC BY-SA 3.0
2018-01-25T02:41:11.673Z
Working requires handling money or owning farm land and it takes considerable amount of time of the day. This is not ideal for a spiritual life. Besides, if the monks are not dependant on the lay people, it creates a disconnect between the 2 communities. By going on alms round lay people get a chance to offer food and do a lot of good Karma on a daily basis. It is very conducive to their spiritual development as well.  And the monks get more free time to meditate. It's an ideal system.
Sankha Kulathantille
CC BY-SA 3.0
2018-01-25T02:42:52.257Z
Besides, If the monks start farming or using money, they can buy/eat what they like. This is a comfort of the lay life that they have given up. By going on alms round, they have to be satisfied with whatever they get. If they don't get any food before noon, they will be contented with just water for the day. This helps them become less attached to food and life.
Sankha Kulathantille
CC BY-SA 3.0
2018-01-25T10:42:19.427Z
Interesting thoughts
Sankha Kulathantille
CC BY-SA 3.0
2018-01-24T13:15:43.500Z
2018-01-24T13:15:43.500Z
Sankha Kulathantille
<p>From <a href="https://www.accesstoinsight.org/lib/authors/ariyesako/layguide.html#alms" rel="nofollow noreferrer">this guide</a> for laypersons interacting with monks:</p>

<blockquote>
  <p>The Buddha suggested that the basic source of food for bhikkhus
  was that received on the morning alms round (pi.n.dapaata). <strong>This daily
  dependence on alms food reminds both the bhikkhus and the lay devotees
  of their interdependence and prevents the bhikkhu from becoming too
  isolated from the lay community.</strong> He 'meets' them every day and eats
  the food that they share with him. Several important rules are
  concerned with this as well as a major section of the Sekhiya Training
  rules.</p>
  
  <p>An alms round is not considered begging, for the bhikkhu does not
  solicit anything but is ready mindfully to receive any alms that lay
  people may wish to give. Although alms food may sometimes be meager,
  the bhikkhu is always expected to be grateful for whatever he is
  given. It is surprising how particular we can be about what food
  we like to eat; and what complications that can cause. This is
  reflected in the way rules concerning 'edibles' are arranged, which
  may seem very complex especially when the bhikkhu's life is supposed
  to be so simple. It should be borne in mind that the rules often deal
  with extraordinary circumstances and try to prevent them from becoming
  the norm.</p>
</blockquote>

<p>However, there are the exceptions called <a href="https://www.accesstoinsight.org/lib/authors/ariyesako/layguide.html#modern" rel="nofollow noreferrer">the Great Standards</a> which may allow monks in non-Buddhist countries to bend the minor rules by cooking or farming:</p>

<blockquote>
  <p>Already during His lifetime, the Buddha made special allowances for
  different regions (or desa) outside the 'Middle Country' of North
  India — where He lived and taught. These dealt with both the workings
  of the Community — for example, a smaller quorum for ordination is
  allowed in distant parts where there are fewer monks — and practical
  measures, such as special dispensation for footwear and bathing. (See
  EV,II,p.173) So there is a precedent for adapting to conditions, but
  this does not mean the abolishing of any rules [see <a href="https://www.accesstoinsight.org/lib/authors/ariyesako/layguide.html#fn-6" rel="nofollow noreferrer">End Note 6]</a>.</p>
  
  <p>The Lord Buddha also left us a set of principles that can still be
  used as a standard to judge new circumstances. These are known as
  'The Great Standards.' Properly used they should protect against a
  wholesale dilution of the Rule.</p>
  
  <p>This is how the Great Standards are formulated:</p>
  
  <p>"Bhikkhus, whatever I have not objected to, saying, 'This is not
  allowable,' if it fits in with what is not allowable, if it goes
  against what is allowable, that is not allowable for you.</p>
  
  <p>"Whatever I have not objected to, saying, 'This is not allowable,' if
  it fits in with what is allowable, if it goes against what is not
  allowable, that is allowable for you.</p>
  
  <p>"And whatever I have not permitted, saying, 'This is allowable,' if it
  fits in with what is not allowable, if it goes against what is
  allowable, that is not allowable for you.</p>
  
  <p>"And whatever I have not permitted, saying, 'This is allowable,' if it
  fits in with what is allowable, if it goes against what is not
  allowable, that is allowable for you." (BMC p.27; see also EV, II,
  p170)</p>
  
  <p>Treated with care, these Great Standards should enable bhikkhus to
  live according to the Vinaya Rule in, for example, isolated
  communities in non-Buddhist countries with non-tropical climates. They
  form a touchstone for modern conditions and substances.</p>
</blockquote>

<p>The <a href="https://www.accesstoinsight.org/tipitaka/an/an03/an03.091.than.html" rel="nofollow noreferrer">Accayika Sutta</a> talks about the most urgent duties of a monk:</p>

<blockquote>
  <p>"There are these three urgent duties of a farming householder. Which
  three?</p>
  
  <p>"There is the case where a farming householder quickly gets his field
  well-plowed &amp; well-harrowed. Having quickly gotten his field
  well-plowed &amp; well-harrowed, he quickly plants the seed. Having
  quickly planted the seed, he quickly lets in the water &amp; then lets it
  out.</p>
  
  <p>"These are the three urgent duties of a farming householder. Now, that
  farming householder does not have the power or might [to say:] 'May my
  crops spring up today, may the grains appear tomorrow, and may they
  ripen the next day.' But when the time has come, the farming
  householder's crops spring up, the grains appear, and they ripen.</p>
  
  <p>"In the same way, there are these three urgent duties of a monk. Which
  three? The undertaking of heightened virtue, the undertaking of
  heightened mind, the undertaking of heightened discernment. These are
  the three urgent duties of a monk. Now, that monk does not have the
  power or might [to say:] 'May my mind be released from fermentations
  through lack of clinging/sustenance today or tomorrow or the next
  day.' But when the time has come, his mind is released from
  fermentations through lack of clinging/sustenance.</p>
  
  <p>"Thus, monks, you should train yourselves: 'Strong will be our desire
  for the undertaking of heightened virtue. Strong will be our desire
  for the undertaking of heightened mind. Strong will be our desire for
  the undertaking of heightened discernment.' That's how you should
  train yourselves."</p>
</blockquote>

CC BY-SA 3.0
2018-01-24T14:26:32.517Z
2018-01-24T14:26:32.517Z
ruben2020
<p><strong>Gharāvāsa (layman)</strong> = ghara (house) + vasa (living) = the person who live in the house with <strong><a href="http://www.84000.org/tipitaka/read/v.php?B=12&amp;A=2784&amp;Z=3013&amp;eng=buddhavacana" rel="nofollow noreferrer">5 kāmaguṇa</a></strong>, the cause of disturbance, such as color, sound, smell, taste, and touch. And if you even read M.N. Mūlapaṇṇāsaka <a href="http://www.84000.org/tipitaka/read/v.php?B=12&amp;A=2784&amp;Z=3013&amp;eng=buddhavacana" rel="nofollow noreferrer">mahādukkhakkhandhasutta</a>, <strong>5 kāmaguṇa also included the lay-style-job  for sustenance, too.</strong></p>

<p><strong>Samaṇa (monk)</strong> = sama (peace) + ṇa (person) = the person who live in peace, freedom from 5 kāmaguṇa.</p>

<blockquote>
  <p><strong><a href="http://www.84000.org/tipitaka/dic/d_item.php?i=327" rel="nofollow noreferrer">Reasons</a> for laying down the course of training for monks; Purposes of monastic legislation (every vinaya rules included these 10 purposes):</strong></p>
  
  <p>“Because of this, monks, I will lay down a training rule for the monks
  for the following ten reasons: </p>
  
  <p><strong>A. For the advantage of saṅgha:</strong> </p>
  
  <ol>
  <li>for the comfort of the excellence of the unanimous Order.</li>
  <li>for the comfort of the Order.</li>
  </ol>
  
  <p><strong>B. For each monk's personal advantage:</strong></p>
  
  <ol start="3">
  <li>for the control of shameless persons.</li>
  <li>for the living in comfort of well-behaved monks.</li>
  </ol>
  
  <p><strong>C. To be the protector:</strong></p>
  
  <ol start="5">
  <li>for the restraint of the cankers in the present; for the prevention of temporal decay and troubles.</li>
  <li>for warding off the cankers in the hereafter; for protection against spiritual decay and troubles.</li>
  </ol>
  
  <p><strong>D. For the faith of the community:</strong></p>
  
  <ol start="7">
  <li><strong><em>for the confidence of those who have not yet gained confidence.</em></strong></li>
  <li><strong><em>for the increase of the confidence of the confident.</em></strong></li>
  </ol>
  
  <p><strong>E. For the advantage of buddha's teaching:</strong></p>
  
  <ol start="9">
  <li>for the lastingness of the true doctrine.</li>
  <li>for the support of the discipline.</li>
  </ol>
</blockquote>

<p>So, buddha made the rule such as <a href="http://84000.org/tipitaka/pitaka1/v.php?B=02&amp;A=2567&amp;Z=2684&amp;eng=suttacentral" rel="nofollow noreferrer">money-getting-disallowing rule</a> for the monks. </p>

CC BY-SA 3.0
2018-01-24T13:37:28.110Z
2018-01-24T15:34:24.440Z
2018-01-24T15:34:24.440Z
Bonn
<p>It may be hard to find a comparative monastic tradition in the west although there are some monastic in Christianity currently most are really assimilated and intertwine with the Church which bears its existence in charity; so it's not practical to compare these with Buddhist monastic tradition. However, if we go back in history there were monastics in Christianity completely detached from the church, for example, the desert fathers ( Christian ascetics in Egypt and Syria ) were completely detached from the church, but  following the Apostel's command that 'a person unwilling to work should not eat' they lived by the labour of their hand.</p>

<p>So, the question, in short, is why do Buddhist monks rely on alms for sustenance? </p>

<p>I don't mean to sound sarcastic, but for many observers, it's perplexing to see a young and strong monk asking for sustenance from old and ragged and gray women.</p>

CC BY-SA 3.0
2018-01-24T12:57:18.417Z
At least some of them do. For example in China, Tibet, and Japan, Mahayana monasteries often work as farming communities, with crops and/or animals. But they may still accept and rely on donations for part of their needs.
Andriy Volkov
CC BY-SA 3.0
2018-01-24T18:41:50.250Z
Interesting, I wasn't aware of that. Thanks @Andrei
user12931
CC BY-SA 3.0
2018-01-25T07:04:46.577Z
It may stretch your intended definition of work, but some renunciates do engage in hard physical labor as part of their practice. I remember listening to a lecture by Ajahn Jayasaro in which he reminisced about being sent to help build a wall. Though I can't remember if he was already an ordained monk at that point, or only a visiting student.
Random
CC BY-SA 3.0
2018-01-25T15:46:50.457Z
There are different questions buried in the "why?": why does the vinaya (the rules for monks) say that? why hasn't the vinaya been changed since it was written? why do young men choose to become monks? why does the laity support them?
ChrisW
<comparative-religion><monasticism><dana>
What is the reason why Buddhist monks don't work to support themselves? Do the monastic rules prohibit them from working?
# What is the reason why Buddhist monks don't work to support themselves? Do the monastic rules prohibit them from working?

(Asked by: username_0 on 2018-01-24)

It may be hard to find a comparative monastic tradition in the west although there are some monastic in Christianity currently most are really assimilated and intertwine with the Church which bears its existence in charity; so it's not practical to compare these with Buddhist monastic tradition. However, if we go back in history there were monastics in Christianity completely detached from the church, for example, the desert fathers ( Christian ascetics in Egypt and Syria ) were completely detached from the church, but following the Apostel's command that 'a person unwilling to work should not eat' they lived by the labour of their hand.

So, the question, in short, is why do Buddhist monks rely on alms for sustenance?

I don't mean to sound sarcastic, but for many observers, it's perplexing to see a young and strong monk asking for sustenance from old and ragged and gray women.

**Tags:** comparative-religion, monasticism, dana

> **Comments:**
> **username_1**: At least some of them do. For example in China, Tibet, and Japan, Mahayana monasteries often work as farming communities, with crops and/or animals. But they may still accept and rely on donations for part of their needs.  
> **username_0**: Interesting, I wasn't aware of that. Thanks @Andrei  
> **username_2**: It may stretch your intended definition of work, but some renunciates do engage in hard physical labor as part of their practice. I remember listening to a lecture by Ajahn Jayasaro in which he reminisced about being sent to help build a wall. Though I can't remember if he was already an ordained monk at that point, or only a visiting student.  
> **username_3**: There are different questions buried in the "why?": why does the vinaya (the rules for monks) say that? why hasn't the vinaya been changed since it was written? why do young men choose to become monks? why does the laity support them?  

---

## 5 answers

### Answer by username_7 on 2018-01-24. Score: 6

I recommend you to read the [Kasi Bharadvaja Sutta](https://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.04.piya.html). Kasi Bharadvaja was a farmer who asked this exact question from the Buddha. Monks dedicate their lives to spiritual development. They do not have time to make money or do agriculture. They do not eat for sport or beautification. They only eat enough to maintain life so that they can work towards Nibbana. Yes, farming does break a precept.

*"Should any bhikkhu dig soil or have it dug, it is [an offence of Confession.]"*

> **Comments:**
> **username_0**: @Sankha...Thanks for taking time to answer and for the link.  I just read the Sutta and your response, but I'm not sure why their cultivation towards enlightenment should free them from supporting themselves; every being work to live in this realm... those of little desire work little.  
> **username_7**: Working requires handling money or owning farm land and it takes considerable amount of time of the day. This is not ideal for a spiritual life. Besides, if the monks are not dependant on the lay people, it creates a disconnect between the 2 communities. By going on alms round lay people get a chance to offer food and do a lot of good Karma on a daily basis. It is very conducive to their spiritual development as well.  And the monks get more free time to meditate. It's an ideal system.  
> **username_7**: Besides, If the monks start farming or using money, they can buy/eat what they like. This is a comfort of the lay life that they have given up. By going on alms round, they have to be satisfied with whatever they get. If they don't get any food before noon, they will be contented with just water for the day. This helps them become less attached to food and life.  
> **username_7**: Interesting thoughts  

---

### Answer by username_8 on 2018-01-24. Score: 4

From [this guide](https://www.accesstoinsight.org/lib/authors/ariyesako/layguide.html#alms) for laypersons interacting with monks:

> The Buddha suggested that the basic source of food for bhikkhus
> was that received on the morning alms round (pi.n.dapaata). **This daily
> dependence on alms food reminds both the bhikkhus and the lay devotees
> of their interdependence and prevents the bhikkhu from becoming too
> isolated from the lay community.** He 'meets' them every day and eats
> the food that they share with him. Several important rules are
> concerned with this as well as a major section of the Sekhiya Training
> rules.
>
> An alms round is not considered begging, for the bhikkhu does not
> solicit anything but is ready mindfully to receive any alms that lay
> people may wish to give. Although alms food may sometimes be meager,
> the bhikkhu is always expected to be grateful for whatever he is
> given. It is surprising how particular we can be about what food
> we like to eat; and what complications that can cause. This is
> reflected in the way rules concerning 'edibles' are arranged, which
> may seem very complex especially when the bhikkhu's life is supposed
> to be so simple. It should be borne in mind that the rules often deal
> with extraordinary circumstances and try to prevent them from becoming
> the norm.

However, there are the exceptions called [the Great Standards](https://www.accesstoinsight.org/lib/authors/ariyesako/layguide.html#modern) which may allow monks in non-Buddhist countries to bend the minor rules by cooking or farming:

> Already during His lifetime, the Buddha made special allowances for
> different regions (or desa) outside the 'Middle Country' of North
> India — where He lived and taught. These dealt with both the workings
> of the Community — for example, a smaller quorum for ordination is
> allowed in distant parts where there are fewer monks — and practical
> measures, such as special dispensation for footwear and bathing. (See
> EV,II,p.173) So there is a precedent for adapting to conditions, but
> this does not mean the abolishing of any rules [see [End Note 6]](https://www.accesstoinsight.org/lib/authors/ariyesako/layguide.html#fn-6).
>
> The Lord Buddha also left us a set of principles that can still be
> used as a standard to judge new circumstances. These are known as
> 'The Great Standards.' Properly used they should protect against a
> wholesale dilution of the Rule.
>
> This is how the Great Standards are formulated:
>
> "Bhikkhus, whatever I have not objected to, saying, 'This is not
> allowable,' if it fits in with what is not allowable, if it goes
> against what is allowable, that is not allowable for you.
>
> "Whatever I have not objected to, saying, 'This is not allowable,' if
> it fits in with what is allowable, if it goes against what is not
> allowable, that is allowable for you.
>
> "And whatever I have not permitted, saying, 'This is allowable,' if it
> fits in with what is not allowable, if it goes against what is
> allowable, that is not allowable for you.
>
> "And whatever I have not permitted, saying, 'This is allowable,' if it
> fits in with what is allowable, if it goes against what is not
> allowable, that is allowable for you." (BMC p.27; see also EV, II,
> p170)
>
> Treated with care, these Great Standards should enable bhikkhus to
> live according to the Vinaya Rule in, for example, isolated
> communities in non-Buddhist countries with non-tropical climates. They
> form a touchstone for modern conditions and substances.

The [Accayika Sutta](https://www.accesstoinsight.org/tipitaka/an/an03/an03.091.than.html) talks about the most urgent duties of a monk:

> "There are these three urgent duties of a farming householder. Which
> three?
>
> "There is the case where a farming householder quickly gets his field
> well-plowed & well-harrowed. Having quickly gotten his field
> well-plowed & well-harrowed, he quickly plants the seed. Having
> quickly planted the seed, he quickly lets in the water & then lets it
> out.
>
> "These are the three urgent duties of a farming householder. Now, that
> farming householder does not have the power or might [to say:] 'May my
> crops spring up today, may the grains appear tomorrow, and may they
> ripen the next day.' But when the time has come, the farming
> householder's crops spring up, the grains appear, and they ripen.
>
> "In the same way, there are these three urgent duties of a monk. Which
> three? The undertaking of heightened virtue, the undertaking of
> heightened mind, the undertaking of heightened discernment. These are
> the three urgent duties of a monk. Now, that monk does not have the
> power or might [to say:] 'May my mind be released from fermentations
> through lack of clinging/sustenance today or tomorrow or the next
> day.' But when the time has come, his mind is released from
> fermentations through lack of clinging/sustenance.
>
> "Thus, monks, you should train yourselves: 'Strong will be our desire
> for the undertaking of heightened virtue. Strong will be our desire
> for the undertaking of heightened mind. Strong will be our desire for
> the undertaking of heightened discernment.' That's how you should
> train yourselves."


---

### Answer by username_9 on 2018-01-24. Score: 3

**Gharāvāsa (layman)** = ghara (house) + vasa (living) = the person who live in the house with **[5 kāmaguṇa](http://www.84000.org/tipitaka/read/v.php?B=12&A=2784&Z=3013&eng=buddhavacana)**, the cause of disturbance, such as color, sound, smell, taste, and touch. And if you even read M.N. Mūlapaṇṇāsaka [mahādukkhakkhandhasutta](http://www.84000.org/tipitaka/read/v.php?B=12&A=2784&Z=3013&eng=buddhavacana), **5 kāmaguṇa also included the lay-style-job for sustenance, too.**

**Samaṇa (monk)** = sama (peace) + ṇa (person) = the person who live in peace, freedom from 5 kāmaguṇa.

> **[Reasons](http://www.84000.org/tipitaka/dic/d_item.php?i=327) for laying down the course of training for monks; Purposes of monastic legislation (every vinaya rules included these 10 purposes):**
>
> “Because of this, monks, I will lay down a training rule for the monks
> for the following ten reasons:
>
> **A. For the advantage of saṅgha:**
>
> 1. for the comfort of the excellence of the unanimous Order.
> 2. for the comfort of the Order.
>
> **B. For each monk's personal advantage:**
>
> 3. for the control of shameless persons.
> 4. for the living in comfort of well-behaved monks.
>
> **C. To be the protector:**
>
> 5. for the restraint of the cankers in the present; for the prevention of temporal decay and troubles.
> 6. for warding off the cankers in the hereafter; for protection against spiritual decay and troubles.
>
> **D. For the faith of the community:**
>
> 7. ***for the confidence of those who have not yet gained confidence.***
> 8. ***for the increase of the confidence of the confident.***
>
> **E. For the advantage of buddha's teaching:**
>
> 9. for the lastingness of the true doctrine.
> 10. for the support of the discipline.

So, buddha made the rule such as [money-getting-disallowing rule](http://84000.org/tipitaka/pitaka1/v.php?B=02&A=2567&Z=2684&eng=suttacentral) for the monks.


---

### Answer by username_4 on 2018-01-25. Score: 2

The monks are suppose to develop concentration as much as possible and concentration demands a life with no preoccupations, if they had to work, it could undermine their proficiency in concentration. Also, they have to keep practicing satipatthana uninterrupted, if they had to work, it could provoke lapses of mindfulness, which would undermine their gain of insight. Not to mention, lay people supporting the sangha is a opportunity to practice generosity and make merit.

> **Comments:**
> **username_5**: Have heard before that a moment not spent in meditation is a moment wasted. This came from a Venerable. Is this close to what you mean by "satipatthana uninterrupted?" This does explain why a Bhikkhu (monk) would find it necessary to live a life of contemplation without outside distraction such as work.  
> **username_4**: @CSmith, yes, it is :-)  
> **username_0**: Is it not possible to meditate while working?...There is a story from the desert fathers which relates to your response... When two young monks said to Abba Lucius that ‘they do not touch manual work but as the Apostle says, they pray without ceasing.’ which is somewhat similar to what you saying ...  The old man asked them if they did not eat and they replied they did. So he said to them, ‘When you are eating, who prays for you then? So, in the same tone, one can ask who meditate for the monk when he eats?  
> **username_4**: @username_0, For insight, maybe is possible if it is a manual labor (intellectual labor, no way!), but still is a prejudice for concentrantion (and consequently to insight as well) since they would have to worry about something besides their practice of meditation. Besides, manual labor is likely to tire the body (another hindrance for concentration). So, they would have to worry about work enough to sustain themselves and at same time be careful to not tire the body (quite similar to a life as a householder), This would surely prejudice the the practice.  

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### Answer by username_6 on 2018-01-25. Score: 0

A person can choose between being a layman or a monk, but not both. Layman has to work to earn a living. Monks have to focus on the practice and uphold Buddhism. Both have complementary roles to play. Layman work to support the monks community. Monks pray for peace, harmony and success of the working community.


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