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Life in a Monastery is not so easy, there are plenty of rules and you have to get up every day around 4am. About the Order of the Sangha or Bhikkhu (monks) and the Order of Bilkkuni (nuns) for men and womenA wishing to renounce the world and live a life of purity, austerity, perseverance and self-discipline. This was refused and from that time the enmity of Devadatta increased until finally he was expelled from the Order. They are primarily concerned with their own quest for enlightenment and Nirvana, though many of them expound the law for the benefit of the laity, and. The Brotherhood consists of two classes the novices (Koyin) and the fully ordained monks (Utazin). Any male of over seven years of age may be ordained as a novice and in practice almost every boy enters the monastery for a period, it may be for a lent, or a year or several years, or even for as short a period as a fortnight. Any fully ordained novice may leave the order at will at any time means there is no pressure etc.
Until he becomes a novice a Myanmar is not looked upon as having come to maturity either in religion or in membership of the nation.
These monasteries have often been masterpieces of wooden architecture; large wooden buildings were widespread until the 19th century, after brick buildings took over. By the end of the 19th century there were more than twenty such monastery complexes in Mandalay alone with hundreds of monks and novices, they formed an entire street, which stretched from the Mandalay hill almost four kilometers to the southeast, even today are still more than a dozen monasteries in the city plying an important role in the community. The people come to seek advice from the monks, both in religious question and non religious. In recent years the Brotherhood of Monks has suffered a decline, both in the reputation and respect in which it is held by the laity and also in its influence on the moral and spiritual life of the country.
With the annexation in 1886, the British Government with its recognized principle of neutrality in religious affairs, allowed this important office to lapse and so since that time there has been no coordinating or controlling the nucleus in Buddhism.
In recent years monks have involved themselves in politics, especially some of the younger ones and have helped to stir up violent nationalistic feeling. It must not be thought that this unhappy state is completely acquiesced in, for many monks and leading laymen deplore it and there have been efforts to remedy it. Sayadaw became a great spiritual force in the life of the people, and in many a town in Lower Burma his teaching is still remembered and practiced. But it must be admitted that there is a real doubt as to whether or not a country like Myanmar or Burma can support as many as 100,000 monks.
To pursue the high moral life laid down by the Buddha, to point men ever to the rooting out of all selfishA­ness, to live worthy of the great reverence in which they are held by the people and their achievement in any degree would augur a spiritual and moral revival among the people of Burma, already one of the most friendly and loveable races in the world. To become a full member a man must be at least twenty years old, must be free from debt, government service, and certain diseases and deformities. The office of ordination handed down from earliest times is read out by the senior in Pali, and sometimes in Burmese as well, as an understanding of the classical religious language of Buddhism is not likely to be an accomplishment of the new monk so early in his career.
In addition they received a good deal of instruction in theA religionA at an impressionable age and this combined with the custom of every boy becoming a novice for a shorter or longer period helps to explain the hold which religion has on it. Thus it is not uncommon for an elderly, who has retired from public service and whose family is grown up or otherwise sufficiently provided for, to forsake the world, take the monk’s robe and spend his declining years in that religious self-culture which advances him on the road to Arahantship and Nirvana. This insistence on the necessity of leaving the world and join the monastery is not seen in the teaching of theA Buddha, although he undoubtedly held that the monk was freer to pursue the goal. As we cycle south through north Vietnam, into Lao and Cambodia there are increasing signs that ‘there be Buddhists here’—shrines and temples by the road, elegant Buddhas on hillsides, monks on their morning ‘alms round’, Buddhas of all shapes and sizes in the markets.
Nibbana names the transcendent and singularly ineffable freedom that stands as the final goal of all the Buddha’s teachings. Two aspects of Buddhism – a Buddhist attitude of mind and the first noble truth – are referenced in this article.
The Buddha claimed no inspiration from any god or external power … Only a woman or a man can become Buhddha.
There is the presence of suffering (or ‘dukkha in pali’, incapable of satisfying, not able to bear or withstand anything: always changing, incapable or making us truly happy)—“birth is suffering, aging is suffering, sickness is suffering, disassociation from the loved is suffering, not getting what one wants is suffering …. Until we learn how to watch the mind in the right way we suffer unnecessary fear and anxiety from the endless changing conditions within and around us.
A couple of days back a number of riders were led to believe that the upcoming day’s ride would be reasonably smooth.
Again, as in the example above, does being ‘one with the road’ constitute practicing Buddhism?
This article is by a rider on the Bamboo Road trying to understand a little more about the first noble truth of Buddhism. The dates and prices for the 2017 Tour d’Afrique are now online and registration is open. One thing she said really struck a chord.  Speaking about not fitting in, she said that she was knew she meant to live a radical life, but was unsure what form that would take. If however, your bliss involves devotion to a higher power, here are 5 organizations to get you started on your own road to redemption. They say every journey starts with just one step, but even if your path is not as radical as any of those listed here, I wish you luck where ever your path takes you.
Komuso- so you can use the amigusa.a€?Priest- so as to be able to approach both men and women. The use of religion as an escape from prohibitions from traveling and staying in an area was rather common in some situations. Still, they were not all so despised and many folks would open up to a traveling Buddhist monk (Below) if he were to ask questions about the provence he was traveling as part of his duties. 64 Shoninki-The True Records of the Shadow Warriors, Copyright Don Roley 2012were to ask questions about the provence he was traveling as part of his duties.
Thus a ninja dressed as a yamabushi had a ready made excuse for being ona€?the road into other provinces.
Sometimes they even set up in areas to give shows showing off their goods whilea€?watching the roads and people. This disguise was very popular with the Koga ninja, who traveled the land selling medicine carried on bundles hung from a stick on their shoulder.

Sarugakushi (Following picture, ) were related to performers, except that instead of singing and dancing, they were the performers of more traditional and high class entertainment. The common folks had their own way of dressing, and this changed a bit from place to place.
Komuso- so you can use the amigusa.Priest- so as to be able to approach both men and women. Thus a ninja dressed as a yamabushi had a ready made excuse for being onthe road into other provinces. Sometimes they even set up in areas to give shows showing off their goods whilewatching the roads and people. A lay follower can also become an Arahat (Saint) and proceed to his or her final destination. After his enlightenment the Buddha founded an order of monks, who under his training were to attain to Arahants or Enlightened Ones and then spread his gospel to men.
He was spiritually the most immature of all the disciples and in theA scripturesA is constantly asking questions which however result in the clarifying of the teaching in monastery.
At the time of his death there was already a large amount of monks and this continued to grow.
To abstain from witnessing dancing, shows and plays (now-a-days more honored in the breach than in the observance).
The children are sent as novices sent to the monastery, it is normal that every young boy spend at least around a week in the monastery, some become regular monks afterward. The result has been that the discipline in individual monasteries has depended entirely on the presiding abbot : in some cases strict standards of moral life and monastic discipline have been preserved, in others there has been sad laxity in both those spheres. In Rangoon for example a big block of monasteries in Godwin Road was often a source of anxiety and trouble. Only a year or two ago a bill was to have been preA­sented to the Legislative Council by a leading Buddhist to provide some control of the Sangha but was withdrawn at the last moment as the mover was violently threatened while on the way to the Council Chamber. In recent years there has been the Monyin Sayadaw who has organized a powerful Buddhist centre near Monywa wherever he goes, crowds flock to hear him for he speaks simply and directly to the moral needs of the people, and where this is so there will always be plenty of people eager to listen and learn. Economically such a large number is a serious drain on the country, and it is to be questioned whether it is morally healthy for so many men in the prime of life not to be doing some really creative work. Proclaim, 0 Bhikkhus, the Doctrine glorious, preach ye a life of holiness, perfect and pure.
He can only be ordained by a senior of at least ten years’ standing in the presence of a chapter of at least ten fully-ordained monks.
For five years after ordination the new one remains under the instruction of anA Achariya, and when he has acquired ten years of seniority in the Order he becomes a Them or Elder and can then confer ordination on others and act as the abbot of a community of monks.
The teaching methods in most of these schools were primitive and the boys learnt most of what they did, by heart, shouting out the lesson after the teacher. Here it is assumed that to carry out the eightfold path and extinguish all the fires of craving and desire, it is essential to abandon ordinary life in the world and become a monk. Well, given that we’ve all put time, energy and money into being here, let’s realistically call cycling the ‘little suffering’. Reflecting in this manner can also highlight what a trip like this involves in terms of “little suffering”.
Or rather dealing with our reactions when things don’t work out the way we expect doesn’t correspond to our expectations or the way things ‘should be’. Is being aware of tensions created by a gap between our expectations and reality helpful in freeing us from the “little suffering” resulting from unmet expectations? This site has info for both guys and gals that are interested in becoming a Benedictine monk. I know there’s medititation and renunciation involved, but honestly, the tantric yoga bit was the part that caught my eye. Take a quick scan if all this higher power talk has actually lowered your endorphin levels — the chuckle will surely give them a boost. We will never know what we’ve got or what awaits at the end of the tunnel if we wont start and do a step in every choice in our lives. The text has now been translated and published by Don Roley of the Colorado Springs Bujinkan Dojo. But as the last line of the Shoninki points out, these were not just costumes that were thrown on. Thisa€?was a member of the Fukke sect of Buddhism that wandered while playing aa€?flute and concealing their face.
Many of these samurai from the rural provinces became enamored of the big city life of Edo and did not want to return. Even today religious figures are looked on with less suspicion than most folks, even knowing what we do about how some of them have abused that trust. Even though the idea that the ninja came from yamabaushi is largely a myth, the disguise was a good one for someone on the road a lot with a need to carry a weapon. At the same time, it believes that the Shinto gods exist and can give aid to those purifying themselves. He also could carry a weapon on the road, which would look rather strange for any other Buddhist missionary. Under the guise of seeking to convince them to buy his products, he could draw them into conversations of what they did, what was the situation in the area and other topics and be totally without suspicion. Wandering performers (Below) had excuses to travel, could talk to people without suspicion and were frequently invited to perform in places of interest. Thiswas a member of the Fukke sect of Buddhism that wandered while playing aflute and concealing their face.
It was used in at least one murder done by samurai and the most famous case is of Musashibo Benkei sneaking his lord past troops by having them all dress up and pretend to be yamabushi gathering funds for a temple.Japanese Buddhism has a close relationship with Shinto but Shugendo is probably the best example of the two existing together in one faith.
His firstA disciples were five ascetic wanderers with whom he had lived for a time in his earlier search for truth. For in the days of the Burmese Kings the Sangha was strictly controlled through an archbishop or Thathanabaing appointed by the King and responsible for the monastic discipline throughout the country.

There is obviously a need of some official register of monks and a stricter scrutiny of those who present themselves for this life.
After the Burma Rebellion in 1931 many Buddhist monks toured the affected areas preaching peace and goodwill, and in the rehabilitation of Burma after this war the monks will have a still greater part to play.
Yet the result was that almost all boys learnt to read, making it the most literate country in the East. As a Buddhist might say, this trip offers an intense and focused opportunity to reflect on aspects of the dhamma. Most of us have a tendency to deny it, or rationalize it away—no pain no gain—or power our way through the difficult parts. There’s a lot to do in a short time—pack bags and get them to the truck, dress and inventory aches and pains, eat breakfast, check bicycle, fill water bottles … . Maybe yes; maybe no, but reflecting on this and other similar incidents provides a place to begin.
You should study the things they would know to an extent that you are familiar, and without fear of playing the part. Due to the restrictions, even if they left their lord's service they would not be allowed to stay in Edo. Before the Meiji government required the separation of religions into either Buddhism or Shinto it is believed that Shugendo, the religion of the yamabushi might have been the most popular form among the common people. Shugenja travel to areas holy according to Shinto belief to perform training and develop religious energy.
Too handsome, loud or other characteristics that drew attention to them were to be avoided. It has been suggested that in the reconstruction of Burma after the war the ancient office of Thathanabaing should be revived and that he should be assisted by advisory bodies of trusted monks and devout laymen.
Benedict and his order, the twin principles of work and prayer were accepted, and from the monasteries there came out not only religion and learning but much practical inspiration for the developA­ment of agriculture and industry. This made things much more difficult what with the dust, having to be constantly on the alert for rocks and holes and all manner of vehicles searching for places to pass. During the Edo period when the Shoninki was written travela€?by the people was highly regulated. To get around this, a nearby training center for yamabushi would allow samurai to train there for a while, get certified as yamabushi and then the restrictions would not apply to them.
They then distribute this energy (for a a€?donationa€?) to folks on their travels to other holy areas. In order to get by when they were not in a more familiar guise, they tried to be plain vanilla to those around them. During the Edo period when the Shoninki was written travelby the people was highly regulated.
It is possible that something more far-reaching than this is necessary and that Buddhism should be made the state religion of Burma with an annual grant for furthering truly religious objects. If the Buddhist rule could be modified to include manual labor what a differA­ence it would make to the thinking and life of the people generally ; possibly with the spiritual aristocracy doing manual work the rising generation would come to see that manual work was at least as praiseworthy and valuable as a routine job in a government office, which seems to be the extent of ambition at present.
Some riders were somewhat miffed as they felt mislead and that the road conditions should have been made much clearer. Selling my big screen TV and all those books and that crappy little Suzuki and giving it all up for God?
It was rather difficult for most of thea€?population to get permission to travel to another area and stay there for any period of time. Before the rise of modern society and its new forms of entertainment, the shows that the yamabushi put on to convince people of the religious power they had (and thus the wisdom of donating) was possibly as big as the circus was for many people in the early 20th century western countries.
Their highest aim was to be so boring and part of the back ground that no one would notice them at all.
It was rather difficult for most of thepopulation to get permission to travel to another area and stay there for any period of time. In Siam the King is regarded as the sole defender of the faith and many of the monasteries are under his direct control and in these a stricter rule of life is observed. Religious figures were rather exempt from most of the need to get permission and other prescriptions on travel.
Like the clergy of Chaucera€™s time when he wrote a€?Canterbury Talesa€?, much of the clergy had degraded to such an extent that they were held in open contempt.
They would walk on fire, run up and down stairs made of swords and other tricks to impress the folks. The famous poet Matsuo Basho was known for taken the tonsure just before he went on one of his famous trips to make it easier to move around.
Ihara Saikaku openly made fun of them in his book a€?Life of an Amorous Womana€? when he has the main character describe how she went out and bought meat for her priestly lover. There will be a digital version for Kindle and iBook coming out (hopefully) in May and you may wish to wait for that if you live overseas.
Is being calm through all this and maintaining a snippet of equanimity (unshakable balance of mind, rooted in insight) practicing Buddhism? The humor is from the fact that technically both meat and sex were forbidden to them, but the rule was broken so often and so openly that it was common knowledge. The road was the road and knowing in advance how bad it was wasn’t going change what it took to ride the day. I’m sure folks who have gone through this sort of metamorphosis would use words to that effect instead.
I guess you never really know until you grab the bible by the horns and take metaphysical matters into your own hands.

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