Is it possible to justify monks using mobile phones by drawing parallels to what’s in Vinaya?
As per the Pali Canon, I have seen that the Lord Buddha had explicitly allowed many things that monks should use. So I wonder if we can find similarities and justify the use of mobile phones in modern days.
Or else, is it possible to say that they should be avoided (again, as per Vinaya)?
The way I consider this is that bhikkhus wrote down the teachings in ancient times. and also I think I remember reading that laymen exchanged letters about Dhamma (i will look for a reference). Edit: i found this
Isidatta.-A Thera. He was the son of a caravan guide at Vaddhagāma By correspondence he became the unseen friend of Citta-gahapati of Macchikāsanda. The latter once sent him a letter regarding the excellences of the Buddha, and Isidatta, being pleased with the account given of the Buddha’s religion, entered the Order under Mahā-Kaccāna and in due course became an arahant.
Bhikkhu Bodhi Note 289 Of Connected Sayings
289 Th 120 is ascribed to Isidatta. According to Th-a I 248, while Isidatta was still a layman, his “unseen friend” Citta (see next sutta) sent him a letter in which he praised the virtues of the Buddha, Dhamma, and Saṅgha. Isidatta gained confidence in the Triple Gem, went forth as a monk under the Venerable Mahākaccāna, and quickly attained arahantship with the six direct knowledges
Based on this I think that using say a computer to compose Dhamma material is fine.
And if monks are using a smartphone (a mini computer) to exchange Dhamma material I think that should also be suitable. But I am no Vinaya expert .
Well.. how ironic that this question comes up on a website (classicaltheravada.org) initiated by a monk 
We asked about this long ago and the sayadaw said that it counts as “books.”
Sometimes we joke and say it is the “9th requisite” (normally the monk has 8 requisites). However, monks have far more than that as well, even many duthanga monks have more than 8 requisites, yet some are indeed quite lean, much leaner than me. To give a perspective, even a mosquito net is not listed as part of the 8.
The keypad or “dumb-phone” is almost a necessity, for safety and dealing with “pickups” by kappiyas or donors when they come out of the forest, etc. Even most of the best and lean monks, have at least one of those. It is not common, but seen. It is somewhat special though. There is a monk (and only one) at my monastery now who has only a keypad-phone.
It should be noted that TPR was designed to work offline for monks who don’t want to use the internet but still have a mobile device. Speaking of which, I have recently made a new update to Buddhist Sun which is now live. It will tell you when the uposatha days are coming by “push notifications”. Very useful for monks.
Android stats for Active Devices:
If you have not been to the website lately, take a peek. It is now organized to encourage exploration by subject matter rather than soley by date.
Here are some of my other contributions:
Me no monk 
I think the point is that in countless ways great numbers of people (both lay and monastic) benefit from the resources online due to the digital engagement of monastics.
Of course that doesn’t mitigate the dangers that phones can pose to monastic life.
Silly me! Now only I got it correctly. Bhante was talking about own digital creation (the website). I thought it was about my question.
A phone can surely be viewed as a book. But its communication ability is beyond what a traditional book provides. It’s an advanced communication tool.
Let’s assume that monks can use phones responsibly.
But how about the legal requirements and payment side?
Interesting questions.
I know that some laypeople pay the monks phone bills directly- thus acting as a kappiya. So this is within Vinaya rules.
I guess also the sim card could be bought and registered in the kappiya’s name - and then he in effect lends it to the bhikkhu.
I guess Bhante Subhuti would be best to answer this, but from what i would guess, temples that adhere to the money rule just pay phone bills the same way they pay electricity and water bills. From the temple’s general fund, since you cant pay electricity bills with robes and food. Most temples actually dont follow that rule tho, and from what ive seen its not that much different, the phone itself will usually come from a lay donor or whatever phone they had prior to ordination if they are relatively new, Things like phone plans and the electricity needed to charge it come from the temple’s general fund under some kind of family plan.
Many countries require ID. A monk should register his own SIM so that it is legit and within the rules. But many have kappiyas register them too. Different rules exist. In Myanmar anyone can buy a sim and donate it to a monk. Then the Sim would need registration with Passport or country ID. Rules change, and I’m sure they do in Myanmar. I think Sri Lanka prefers you to use the ID. One should check with the local laws. In any case. The SIM is not bought with money from the monk. It is either donated directly or by a “Kappiya” with allowable requisites.
For “buying packages” which is most situations. The convention is that if it is that it is similar to using “Postage Stamps”. It is true that postage stamps can be brought back to the post office and exchanged for cash. But you could sell anything, even leftover food in the same way. Generally speaking, it is a single purpose item. I think it was decided it is allowable based on food tickets being allowed.
This article on gift cards might help explain some of the logical work involved with phones. The question goes with Amazon gift cards. The line gets blurred at that point. At that point we still say, “allowable, but not good.”
So the temple’s general fund can be used to pay electricity and water bills. But in that case, who is the registered consumer here (who is legally obliged to pay bills)? That puzzles me. Can a monk enter into a contract like that?
Perhaps I was not clear.
The monk gets “Phone Credit” from the donor who directly makes a donation.
This is either by sending phone topup cards physically or by sending them electronically.
From there the packages are arranged by the monk himself. There are some monks who have the kappiya “buy” the packages with the monks SIM account because the button says “buy” when referring to the using the credit to refill a package. The “buy” button however is not in the sense of paying real currency and ordering cash.
The monasteries that follow the rules on money have stewards that take care of financial business. They pay bills with real money from. a real account. Donors give money to that steward.
Allowable requisites are different.
This is also handled by a steward.
So in monasteries that follow the rules on money, are the stewards the registered entities with the utility providers (say water, electricity and even landline phone/Internet connections)? Payments can surely be done by anyone. But who signs the trade contracts and take the legal responsibility?
With respect to SIM cards, pre-paid (pay-as-you-go) or post-paid, telcos usually require subscribers to agree with monetary aspects (example: “Pay all Service Dues as per the provisions of this GTC;”). When such rules are there, it’s questionable as to how a monk could agree to the same. While someone else can actually make the payments, how could a monk agree to pay?
Even the kappiya approach (being the phone connection subscriber) is not going to work with some telcos:
“bear full responsibility for the usage of the Service, using this connection and/or SIM card and shall not allow any other person to use the connection and/or SIM card at any time;”
Payment and user is different. As I said I use my own passport and don’t let the others register a sim for me. You are confusing different countries and looking too deeply without going to different monasteries and asking how things are done. Normally it is lay people who take care of the business aspect.
Every place is different. It is likely not in the monks name. If there is an org, it is likely in that name. It varies .
Asia has mostly pay as you go. You have phone credit and the monk will use that credit to either make calls or get packages . I think you are unaware of this system. Does not matter if you are. Registering is different from credit or paying “post pay”.
In the USA, I went with my kappiya/donor and TMobile gave me as sim card and the lay person have the credit card. It is simple. Don’t think too much about it .
I think you are thinking too much about it. Most monks use money. What they do with utilities, I don’t know. They probably handle themselves or handle for the org vinaya monasteries are rate. Appreciate that there are monks who do things right .
If you think it is difficult, and it is, you should volunteer at a monastery and help the monastery with matters they cannot handle themselves . It does not take financial means to do so. Often a steward does not use his own money. A donor uses his own money. The kappiya /steward is the extension of the donor’s arm. It is also the extension of the monks arm.
I am Bhante