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11

For Theravada and some Mahayana traditions becoming a lay Buddhist is as simple as taking refuge in the Triple Gem of the Buddha, Dhamma, Sangha and taking the 5 precepts. This is usually at a ceremony and "given" by the monks however the true taking of refuge is something done in the mind, not recited or given. You are in short taking refuge, showing ...


8

Lay practitioner ==> monk is not a one way street. Some monks renounce their vows for various reasons (not always bad). A famous example in Western Tibetan Buddhism is Chogyam Trungpa Rinpoche who ordained in 1947 and renounced in 1970, but kept teaching in lay status all the way until 1987. He still sat on a high platform and enjoyed the same honors as an ...


8

This is a good question; if the monks can confess their "sins", why can't lay people? On the one hand, monastic confession is a product of the rigidity of monastic practice, which requires some formal means of realignment. But on the other hand, reaffirming one's determination to keep precepts is a great practice for all Buddhists. The standard practice ...


6

Initially, it is the invitation of the laity to the Sangha, who then satisfy themselves that the support is adequate for their needs. A lay community invites a Bhikkhu that they find particularly inspiring. He finds a quorum of Bhikkhus to accompany him so as to maintain the Vinaya discipline. Lay communities often set up some kind of a committee so as to ...


6

"Is it true that..." is a difficult question to answer. If you mean, according to a certain school, then yes, according to the Theravada, it is true, since an arahant is unable to practice non-monastic livelihood. They are said to either leave the household life or pass into parinibbana. See, for example, the enlightenment of Khemā: At the ...


5

In countries without a Buddhist background the best way to teach is as a lay person. The issues like conversion, unfamiliar customs and outer look will not hinder people from accepting the practice. Once you start practicing you see benefits for you self and the practice will continue, but some cases the initial contact is best done by a lay person. So yes. ...


5

The answer is Yes. Please look through this website. "If a layman attains arahant-ship, only two destinations await him; either he must enter the Order that very day or else he must attain parinibbàna" -- Milindapanha III.19


4

This is what one of the suttas says: When this was said, the wanderer Vacchagotta asked the Blessed One: “Master Gotama, is there any householder who, without abandoning the fetter of householdership, on the dissolution of the body has made an end of suffering?”1 “Vaccha, there is no householder who, without abandoning the fetter of householdership, on the ...


4

Thus have I heard: A lay person can become an Arahath, but he will enter the Sangha within a week or he will enter Parinibbana. If it's a Pacceca Buddha, he will leave the lay life to dwell in the forest since there's no Sasana in the world. Also, if an Anagami lay person dies, he will be born in one of the pure abodes. There he will attain Arahantship and ...


4

A book by Bhikkhu Basnagoda Rahula, Ph.D entitled The Buddha's Teachings on Prosperity At Home, At Work, and in the World devotes a chapter to "The Buddha's View on Decision Making". I have seen no other cause than the presence of false views to block the origination of right thoughts in the mind and to corrupt the right thoughts already present in the ...


4

That presupposes a sharp divide between lay and monastic communities within a sangha which isn't always the case. I practice with the Triratna Buddhist Community and while there are members of the order (who take dharma names) their status is not straightforwardly monastic or lay. They can elect to live in a retreat centre but often they will be members of ...


4

The experience I have of confession within Buddhism is mostly within the context of a ritual. I practice with the Triratna Buddhist and in one of our more lengthy rituals we have a section on confession of faults part of which goes The evil that I have heaped up Through my ignorance and foolishness – Evil in the world of everyday experience, ...


4

1.Are the wealthy experiencing dukkha in a different way to the poor? We all experience dukkha differently depending on our karma.The wealthy can afford to experience happiness born out of sensual pleasures than the poor. 2.If so, in what way? Are they experiencing it in a more / less refined way? How refined their dukkha is depends on how strong they ...


4

If there were such a sutta then maybe AN 8.54 would have been a good place to put it. It begins, As he was sitting there he said to the Blessed One, "We are lay people enjoying sensuality; living crowded with spouses & children; using Kasi fabrics & sandalwood; wearing garlands, scents, & creams; handling gold & silver. May the Blessed ...


3

According to my teacher, the enlightened attitude is to see pain is information. (For comparison, the non-enlightened attitude is to block/avoid/suppress pain by all means.) Because pain is information, we should evaluate it, see what message it carries and what it means for us, and then act. Some physical pain is a symptom of a deeper-lying problem, and ...


3

At least in the Theravada tradition people do not were distinguishing clothes or jewelry. Though not used as a distinctive form, but as more of protection and a good luck charm, some wear a Pirith thread.


3

The Buddha's opinion: 'I shall not pass into final Nirvana until the lay-men and lay-women are accomplished and well-trained, learned and erudite, knowers of the Dhamma, living by Dhamma and walking the path of Dhamma, not until they pass on to others what they have received from their Teacher and teach it, proclaim it, establish it, explain it, promote it ...


3

In Tibetan Buddhism there are many examples of yogis that didn´t live a monastic life but achieved enlighten during their lives. The most revered of them is Milarepa, who after murdering family members in his early life, later became a Buddhist yogi and got enlighten. Marpa is another good example; he had an ordinary life with wife, son, properties, etc. ...


3

Within the Triratna Buddhist Order, an order member is given a name upon ordination by his or her preceptor. This is part of the "private ordination" at which the practice of the ordinand is witnessed by the private preceptor as being effective. At the "public ordination", some time later, the name is made public and the ordinand is welcomed into the Order ...


2

I practice within the Triratna Buddhist community. For us someone becomes a lay follower when they become a Mitra. The requirements for this are fairly light really. Self identity as a Buddhist to some extent, be working on the five precepts and be wanting to practice in the triratna context for a bit. The ceremony itself is always described as a simple ...


2

In Theravada Buddhism there have been a number of significant lay teachers. Anagarika Dhammaphala was one, although he lived a very monk like life in general so he probably doesn't quite count. In modern times the most famous example of this is probably S.N. Goenka, the famous meditation teacher whith the well known 10 day retreat program. Goenka's main ...


2

SGI, for example, describes itself as a "lay Buddhist organization". I'm not sure I'd want to call it orthodox Buddhist, though. Traditionally there might have been a split in lifestyle between monastery (and a literate life) and fields (and manual labour). I think I remember seeing a TV documentary with teenagers, monk-candidates, studying texts in a ...


2

Lay buddhists in their everyday life are not prescribed any distinguishing clothing etc. Buddha laid total emphasis on practice and this can be inferred from many stories of his lifetime. Though, when you go on a meditation retreat, as said by @Robin111, it is suggested that you wear clothing which fully covers your body and white coloured clothing is ...


2

While I believe your question was intended for everyday wear in Vietnam and only in the temples most lay practitioners wear a blue/grey uniform a bit similar to the monastic's robes. A practice followed in Vietnamese temples around the world. See an example: http://afamily.vn/doi-song/le-vu-lan-chu-hieu-tron-day-20120827125422575.chn (Hungry Ghost Festival)...


2

This is not a proper answer about the ethics but my personal experience. Four years ago I was diagnosed with Stage 4 cancer of the jaw and was given two months to live. I prepared my final plans, said goodbye to my family and gave up everything to my wife (who's a MD so truly understood the score). While I've almost died more than a few times (USCG MK on a ...


2

There are multiple "pain clearing" techniques, that have a meditative and Buddhist foundation. First, I'll summarize a few high points (see (1) thru (3) below), then I'll give abbreviated steps for the technique I most often use (see (a) thru (i) below). For whatever understanding is worth (sometimes understanding is the booby prize ;) here's the ...


2

This is covered in the Cūlaccharāsanghāta Sutta, this was preached to counter the Aggikkhandhopama Sutta, which was said to frighten many monks back to lay life , or to "disrobe". This is supposedly (link) said in the Manorathapūranī, the commentary by Buddhaghosa on the Aṅguttara-nikāya.


2

hmmm here is a free book. it has about 40+ sutta of a stream enterer (none-contradict each other whatsoever. We buddhists want to know if we have achieved this level of dharma. Buddha allowed us to proclaim ourselves so and here is the tool. http://watnapahpong.com/static_media/Sotapanna_Handbook_English_version_30.pdf I remember a sutta from pali ...


2

While the recital continues there will be found a pot of water placed on a table before the monks. On this table there is also a sacred thread (pirit nula). For an all night pirit ceremony the casket containing a relic of the Buddha, and the Pirit Potha or The Book of Protection written on ola leaves, are also brought into the pavilion. The relic ...


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