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Importance of monks in buddhism,meditation teacher training georgia,how to change email address on ipad - Good Point

Khao Phansais an important day in Buddhism in which Theravadin Buddhist monks vow to remain in one place for the 3 months of the rainy season (a period known in Buddhism as the “Rains Retreat”). Thai Buddhists believe thatKhao Phansa and the subsequent three months retreatprovides an especially good opportunity to make merit at their temple through giving alms, making offerings, and listening to sermons.
The reason that the Buddha encouraged the practice of staying in one place for 3 monthsis that it gave monks a break from their wandering ministry (which was difficult to do during the rains)to prevent their walking from damaging the crops planted during the rains.
It is popular in Indian Buddhism, which more relaxed in its approach to symmetry and auspicious position than the Chinese. As usual in Chinese religion there is much interpenetration between Chinese Buddhism and Daoism. While in Thailand the majority of its population are adherents of the Theravada Buddhist ‘tradition’, in Indonesia, Buddhism is a minority religion with the Theravada Buddhist ‘tradition’ embraced by the majority of Buddhists.
Consisting only of men, the Theravada Buddhist ecclesiastical authorities in both Thailand and Indonesia do not recognize bhikkhunis (a fully ordained female monastic).
Both bhikkhunis are regarded as a spiritual leaders in their respective countries with their own followers and are well known for being socially engaged Buddhists. The research conducted indicates that these Buddhist women are agents of change as they bring renewal to their faith by ordaining as female monastic in spite of the obstacles encountered.
Support for the female monastic is growing as they find a niche in attending to the needs of female Buddhists due to the prohibition of close contact between a monastic and the opposite sex and in meeting the needs of the more disadvantaged sections of society.
See Gross (2009, 20) for the importance of an accurate and usable past to empower women in the present and see Tambiah (1976, 528) and Muecke (2004, 232-34) for the deployment of an usable past in the context of religion in Thailand.
According to the Buddha’s teachings on monastic discipline, monks during this period may not spend the night anywhere else but their chosen place of retreat.
What makes this day special is the offering of light bulbs, candles, and bathing robesfor the monks to use during residential retreat at the temple. What was particularly important though was that the Rains Retreat was the time of yearwhen monks couldgather to reside in theirtemples or retreat abodes, so they could study teachings fromtheir masters, relate theirexperiences, andfoster harmony amongst the monastic brotherhood.
After wandering through the world,teaching for 8 or 9 months, the Rains Retreat is a period in which the monastics can take a rest. It is a time for monks to engage in personal practice and to study the Buddha’s words so they will be ready to instruct the laypeople once the rains are finished. It gives Buddhists a special opportunity to make merit such as by offering alms to the monks, moulding candles, offeringbathing robes, observing the Buddhist precepts, making prayers, bestowing the four necessities of Buddhist monkhood (food, clothing, shelter, and medicine), refraining from vice and getting a chance to hear sermons throughout the rains.


These measures were part of a campaign to encourageThai citizens to take vows to abstain from alcohol on Khao Phansa and the three months following, in order to promote moral values in Thai society. Buddhists do not take our consciousness to be a permanent being in an etheral realm connected to this one, i.e. It is of no importance where you feel the breath enter, but it is of great importance that the feeling be natural and therefore sustainable during hours of meditation. In this context, the aspiration and determination of Buddhist women to be female monastics in the Theravada Buddhist tradition in the 21st century reflect their role as agents of change to bring renewal to their faith.
The female monastic at Songdhammakalyani Temple where Ven Dhammananda is abbess have worked with female prison inmates since 2011 (Dhammananda 2013, 16-20) and run an environmentally friendly project.
Santini and her followers are known for their work with the disadvantaged that transcends religious lines whether it is donating basic necessities such as rice, oil and sugar or monetary contribution in the aftermath of a fire to rebuild homes of the villagers nearby Wisma Kusalayani, Lembang where she is abbess or coming to the aid of the victims of the recent Mt Kelud eruption who are predominantly Muslims (Lai 2014, 5-6).
The socially engaged Buddhist practice that transcends religious lines bodes well for the future and can serve as a stepping stone towards religious harmony.
The Khao Phansa ceremony is a fundamental practice for monks and is obligatory regardless of circumstances. In the past, it was common for Thai Buddhist men, once old enough to become full-fledged monks at 20 years of age, to ordain for the whole three month duration of the rains. Therefore monks must cease wandering from place to place so as to keep from harming sprouting plants or infant animals. Their convictions and actions affirm women’s spirituality and gender inclusiveness as envisioned by the Buddha in establishing the female monastic order. Santini both reference the Buddhist scripture for a usable past 1 to posit that where bhikkhunis are not in existence, it is possible for them to be ordained by bhikkhus (fully ordained male monastic) only (Lai 2014, 3, 6). As educated persons knowledgeable about Buddhist history and teachings of their tradition, they are able to withstand the opposition encountered and defend their ordination.
When they go for pindapata (almsround), a ritual symbolic of being a monastic in the Theravada tradition, laypeople give them dana (offerings of food, drink and flowers) indicating their support. Dhammananda has contributed to training and strengthening the Indian Bhikkhuni Sangha (Yasodhara 2013, 8-11) as well as facilitating the ordination of male monastic from Sankissa, India in Thailand (Thakur 2013, 5-7) and became involved in interfaith dialogue with Muslims in southern Thailand. As female monastic, they become more visible publicly, be it as a spiritual leader, a ritual specialist or a religious innovator.
Furthermore, international networking offers a pathway for female monastic to share their experiences and ideas on a broader stage as well as learning from each other.


After a month or so of daily meditation, many find they can watch the breath naturally and without counting.
Furthermore, those who aspired to be female monastic are able to travel outside of their countries to be ordained due to the transnational dimension of Buddhism. These Buddhist women thus reclaim their identities and roles from only being supporters of Buddhism to that of spiritual leaders, religious innovators and ritual specialists. Conventionally, women are perceived as only receivers of merits or as supporters of Buddhism (Terwiel 1994, 243). In China the point has its origin in the native Daoist religion, but it is found also in yogic meditative techniques (as the manipura chakra) and is important to the practice of martial arts. The Theravada Buddhist ‘tradition’ is a changing one as the female adherents stake their claim to their rightful heritage as female monastic. However, as female monastic they become “conveyor of blessings” (Harvey 1990, 241) in their role as ritual specialists whether it is going for pindapata (almsround) or in ceremonies conveying blessings for healing, protection or to ward off evil spirits.
In ordaining and practicing well, women become synonymous with sources of merit and conveyers of blessings and symbolically represent sacred and positive power (Lai 2011, 203-17), a role conventionally identified with male monastic. The material came from meditation classes with the monastics as well as advice given during a weeklong silent retreat. Their ordination subsequently paved the way for other Thai and Indonesian Buddhist women to be ordained and to defend their ordination as being based on the Buddha’s ‘tradition’. Like all the Mahayana, Fo Guang Shan monastics believe meditation can transform the practitioner's awareness.
Buddhist Women As Spiritual Leaders, Ritual Specialists and Religious Innovators: Case Studies from Thailand, Indonesia and Japan.
Santini introduced samaneri (novice female monastic) temporary ordination which is based upon the samanera (novice male monastic) temporary ordinations in their respective countries.



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