The relationship between monastics and lay followers is vital in ensuring that the Buddhist community, the Sangha, is run smoothly. A lay follower may be viewed as someone who isn’t completely devoted to Buddhism because they aren’t living the monastic lifestyle, obeying all the strict rules set forth in the Sekhiya Dhamma, such as “with downcast eye will I take a seat amidst the houses” and “not with too large balls will I make (up my food)…” but the Sangha would not thrive without the vital help
Monastics and lay followers are both essential in ensuring that the Buddhist community, the Sangha, is run smoothly. A lay follower may be looked at as someone who isn’t completely devoted to Buddhism because they aren’t living the monastic lifestyle, obeying all the strict rules set forth in the Sekhiya Dhamma, such as “with downcast eye will I take a seat amidst the houses” and “not with too large balls will I make (up my food)…” but the Sangha would not thrive without the vital help of lay followers
The differences between the laity and monastic worshippers within Buddhist tradition are distinguished by the extent to which these two groups are willing to follow the middle-way as taught by Buddha. Typically, in order to have a functional Buddhist society, there must be the devout, and those who support the devout, giving aid in the form of food, monies, shelter, transportation, etc. The devout who sacrifice the purity of a true monastic lifestyle in order to support the community (who in turn
and has influence in the West today. In the eleventh century C.E., King Anawratha established The Myanmas kingdom, it was at this time that he converted to Theravada Buddhism, despite a large Tantric Buddhist population in the kingdom. From then on, Myanmar has been known as a Theravada Buddhist country. As with most religions, the hermeneutics can vary; therefore, a hermeneutical analysis of Theravada Buddhism, specific to Myanmar, is essential in discovering how violence, ethnocentrism, and xenophobia
guidelines in two forms in which Buddhist followers must follow. These are the Four Noble Truths and the Eight fold Path. Buddha taught that man is a slave to his ego and that the cause of suffering is desire, essentially the way to end suffering is to overcome desire. Buddhist views toward sex are those constituting that it is a natural part of human life, but also something that is associated with craving. As the Buddhist path involves
boot camps for the battle of self-conquest. We need monasticism and its disciplines to become accessible to the masses, to help them in the form of secular educational curricula, disciplines of behavior, mind, and intellect, the three adishikshani. Monastic discipline involves walking through town while holding one’s body in a certain posture, with one’s eyes focused on the ground about an axle-length ahead of one’s body. One speaks in a certain way, one refrains from certain behaviors, one sits in
It is firstly important to discuss the original Buddhist views of life including sex in Ancient India due to the fact that interpretations of them have changed in more modern years. Siddhartha Gautama, “himself as a prince was brought up surrounded by concubines” (Walshe 1). Gautama as the Prince was essentially someone who was not bothered by nor had reservations about sexual activity. Therefore, it was not until he became an ascetic that he changed those views. After his enlightenment he then believed
In the history of Buddhism, suffering has always remained a key concept as it is the main reason for using Buddhist principles and practices to relieve ourselves from it. The Four Noble Truths of Buddhism inform us of the following principles: suffering exists in life, there is a cause to our suffering, there is an end to our suffering, and following the eightfold path can relieve our suffering. Traditional forms of Buddhism suggest that we can overcome suffering by attaining Nirvana, or the state
Taixu played the role in reconnecting reformists with the essential Buddhist spirit—to relate Buddhism to the human world. Hsing Yun was only continuing his effort and made it realized around the globe. After Tai Xu's death in 1947, his influence spread far and wide. We can see that many of his students and readers were greatly impressed by his speech and readings, and even took action to response to the urgent need for Buddhist reform as influenced by Taixu’ enthusiasm. Venerable Hsing Yun (1999)
Siddharth Gautam once said, “Believe only after careful observation and analysis….” Religion is generally a conception of one’s own beliefs. It is within a religion where humanity develops the mindset of worship. However, one believes that in order to be religious one must follow and adhere to certain protocols within that distinct area of faith. Like Buddha says, belief should only be experienced after the analyzation and actual appraisal of the conception of religion and how one connects to it