Basic Sangha Community Rights for Sangha discussion only

Basic Sangha community rights

1. Full citizenry rights in the resident country and overseas.
2. Full support in daily living includes 4-requisites
3. All possible opportunities for education given everyone without payback expected.
4. Respect by 4-fold assembly of host country Sangha members.
5. Appropriately sensitive to Sangha include celebrations that do not harm or create ethical problems for the Sangha including indigenous cultures and customs of host country.
6. Monthly stipend that suitable for the area and allows a fund to be used by the individual as they wish, not the home country of the ethnic founders.
7. Access to good internet connection to prevent isolation from family, friends, and peers. Freedom to decide online presence as long as precepts are being observed online as well.  Anything harmful or illegal should be regarded as reasons to report to the law to protect the community. Politics cause problems enough so Sangha should up their security and use pass code locks on their electronics like phones and computers, even ipads, 
8. Every Sangha member has a right to decide without pressure from a temple or individuals what to do with their own money.  They can save for their own purpose, invest, donate as they see fit.  If they fritter their money away how can that benefit their progress on the Path?
9. Freedom to receive visitors of their own approval and to leave to visit others.
10. Freedom to speak, visit, travel with other Sangha in good standing regardless of robes or tradition as long as the Sangha they visit are in good standing.
11. Freedom to speak, visit, travel with other monastic religious outside of Buddhism.
12. All countries, all languages, all abilities of Sangha who remain in good standing have the full ability to preserve, protect, and propagate Buddha dharma, the precepts, perform any service or transmission regardless of origin in Buddhism, participate and confer with appropriate Vinaya numbers of Sangha full ordination, Bodhisattva vows, and confer lineages either new or ancient.

This is a work in progress.  It will be edited and added to or deletions as other Sangha are welcome to comment with suggestions. As this is a Sangha affair nobody else should comment. 

Ven. Hongyang,Bhikshuni

Abbess

Calm Clarity Temple

Floating Clouds, Folded Palms - A Mahayana Chinese rebirth in Iowa: Iowa's own Bhikshuni soon to release author's autobiography

My autobiography has been the hardest thing to write.  I'm happy I made the effort to publish many sutras before I attempted the hardest thing I have ever sat down to to do.  At first I made lists, wrote snippets of my challenges and victories.  I had a difficult life, not unlike your own.  However, I made choices that led me to the Path.  And it is too my credit that I made those beneficial decisions.  All the while I mused how to bring this work to you and inspire you to knuckle down and really study while practicing Buddha dharma!

I concluded that what you need less of is personal glimpses into masters lives; something you can use is concrete examples of what works from a Sangha member who has considerable amount of time spent in robes.

I am not famous to my knowledge.  I am not interested in that or in bigger, better prettier temples or to be in charge of such grandeur.  I don't need the prestige nor the bother of it, unless another Sangha member is in real need then I would suffer it, and really it would be suffering the loss of my practice time and my interest translating the Tripitaka completely into English.

I support the Triple Jewel, I am pure in precepts and I have faith in Buddha's teachings.  I am a senior bhikshuni in robes being true to my practice and striving to bring more practices to light in my translations of sutras and commentaries into English from the Tripitaka.

Please support my efforts and donate to the website monthly or the gofundme page on Calm Clarity Temple.
  gofund.me/CalmClarityTemple

Kicked out or Real, Advice to Sangha in robes on how to investigate frauds or errant Sangha

It is really hard to figure out if a monastic in robes has been kicked out for parajika offenses and complicated if they refuse to stop wearing robes unless you were someone connected by the sad occasion and actually knew them well.  Sometimes we can find a dividing line between ‘professional’ and devoted to the Path.  Here are some of mine:

First, their behavior in robes is the first clue to how they swing and how pure they really are.  

Second, if they emphasis money or fundraising over providing dharma talks and services.  

Third, if they clearly flaunt wealth. Big cars, homes, expensive products, etc.  

Fourth, if they deny you citizenry rights or basic human rights.  

Fifth, if they don’t let you go outside, deny you permission to seek medical care, become hostile and so that it makes you fearful or dependent. 

Sixth, if they are overly coercive in having you ‘dirty’ your hands in their nasty business.  This they do so they can force you to comply by collusion.  

Seventh, if they tell you that you or everyone around you is crazy and most assuredly they are state they are not.

If you find some of these apply then take another look at them to see if you are noticing the things actually happening or if you just are feeling culture shock.  You should talk to them to see if you can tell if they are needing (only if you are Sangha yourself can you give this) admonition or remain set in their ways.  If they are past caring about Vinaya then you need to leave them, break cleanly or you will find yourself broken from the root (Sangha only commit this parajika by hiding another's clear parajika fault).  This comment is regarding the parajika offense of associating with an unrepentant expelled Bhikshu or expelled Bhikshuni.

Motivation to seek ordination and join the Sangha

What is your motivation if you are indeed seeking to ordain as a monk or a nun?  

I would hope it would be for the best reasons; however, I have read so many autobiographies since the 1990s of so-called modern seekers most who failed to remain robed that I should address motivation first.

If you become a monk or a nun in the Buddhist tradition called the Sangha then your motivation should be seeking Enlightenment for yourself while being a monk or a nun in Buddhist robes.  

However, people become monks or nuns for much different reasons.  Some reasons are for the fad of it, professional aspirations, supporting politics, supporting the underdog, to stand out from society, attain fame, get money, emotional satisfaction, making history, legitimizing views, infiltrate and conquer, escape, to help others, gay rights, women's rights, feminism, and many others.

Popular causes highlighted in Buddhism tend to attract people's attention.  Countries that have troubled histories in Buddhism tend to polarize people's views regarding Sangha behavior and authority. History is often ignored in light of headlines.

Those seeking ordination need to really take the time they need to explore their motivation.  If you are politically or fashionably orientated then you are facing more obstacles if you indeed achieve the goal of becoming ordained in robes.

Seek out stable long standing communities of Sangha to observe, be observed and understand how they work, practice and live.  If you go into the robes without knowing the language, culture, history or even the basics of how you are expected to live and survive in robes then you are indeed in for a really rude awakening and may become frustrated and negative in your own life.

Mental health in those seeking ordination, you must be conservative here. People do your work on yourself.  Make use of therapy and therapists before you try to join a monastic community.  Have plan of safety if you suffer form chronic mental illness. If you are good at putting it in place, taking care of your needs diligently then you should have no problems in your monastic life.

Leaving Home

Leaving Home to become a sramana a left home man given 10 precepts or sramaneri also referred to as sramanerika a left home woman given 10 precepts in the West has to be the hardest for those that have no idea where to start to find a place to leave home to.  In Buddhist countries there is the advantage of knowing where to go and the best places to go to.

It is important to go to the places first that you wish to ordain with, for women this means a longer period of observation while attending the temple as a lay Buddhist and then joining in volunteering.  Most training places in the USA are founded by overseas Buddhists thus their primary culture and language is not English.  The two largest places for those intending full ordination while training in the USA are the Sagely City of 10,000 Buddhas in Northern California www.cttbUSA.org and the Hsi Lai Temple www.hsilai.org in Southern California.

Both places have a "look and see" type program for inquiring people who want to consider leaving home to become ordained.  These programs are likely to ask you to be a volunteer for some time 3 to 6 months as you will better understand by experiencing monastery life.

Both places offer training with spoken English but will include and encourage you to study the Chinese language for benefit of understanding and participating in the Buddhist ceremonies which is also written in the Chinese language.  Most of their material is in Chinese with instruction in Chinese but with English as well.  It's great to learn both if your first language is neither then you need to know at least one of these two.

They both provide excellent educational opportunities.

If you choose a smaller temple it may be better to be sure you undertake it with a mature understanding.  If you are the type to take on a new language and culture with a good deal of tolerance and enjoyment then go ahead.  If you can't stand any type of new food or traditions then just  forget it.  In a smaller setting you will be taught most of the services during the course of the year, the music, the instruments, the care and preparation of services, food and events.  Everyone is wearing all duty's hats, the decisions are made by the abbot or abbess generally, everyone is responsible for themselves, their health, their training.  You need to be able to take the public nature of your life, the idea of being on a stage from the time you are up to the time you close your eyes and sleep is a good image to keep in mind.  Most of the training places are based on the Dharmagupta Vinaya precepts meaning they are entirely Mahayana in orientation.

The best training is the one that is taken fully understanding what you are getting into, seeing problems clearly in others and in yourself and striving on in spite of them both for yourself making sure you are committed to the new role and walk the Path you undertake in purity and dedication.

Chinese Sangha in the United States a woman from Iowa ordained in the oldest lineage

It is very likely you haven't met me or anyone like me, but if you live in Ames, Iowa you have surely seen me.  I am a fully ordained Bhikshuni a Buddhist trained in the oldest form of Buddhism in the USA, Chinese Buddhism.  It's rather remarkable that I have not seen much about Chinese Buddhism in the USA when it's been here the longest and built some of the largest temples and monasteries in the United States.

Ven. Hong Yang Bhikshuni, participating at a Diversity Fair in Ames, Iowa 

As of right now I'm not the visually stunning photographic stock image of the Buddhist nun you see in your search engines.  For one I am white not Chinese ivory but with a hint of spice from 5 to 7 countries of mixed ethnic origin thus not the typical one landed country straight liner most seem to be here in the states.  If you were a minority mix you were from the other side of the tracks as far as the majority was concerned in your little town.  As you can guess I was in the minority in my town, white, of the wrong clan, not a beauty queen, but a great worker, a happy woman, a risk taker, and adventurous soul.  I did what most have dreamed of, earned my own way, sought experiences and education, went overseas lots of times, was poor my whole life so far, so really the sky's the limit in what you want to achieve in your life, if I can do it on a dime then you surely can!

Iowa is largely Irish, German, Swedish, Finnish, and French with a little Scots, African, Spanish and since the 70s Hmong, Vietnamese, Chinese, Thai, Sri Lankan, Indian, Singaporean, Filipino, Cambodian, Burmese, Korean, Japanese, and many more!

I am very orthodox in my Buddhist views even while here in Iowa. I live simply, and am not afraid to use technology, as I strongly feel that it's important to accord with the times we live in and not get hung up in trying to live the way they did in 300 BCE India.  I am not alone in this, already other masters besides myself have long since be on the technology wave as it has emerged.  It is true to my nature to be so, for I am a curious woman, well-educated, diligent, studious, artistic, and very dedicated to the Vinaya and the pursuit of translations of the Chinese Mahayana Tripitaka in the Taisho Edition.  I want it translated completely before I die.  And I won't die until that is completely done.

I respect my ordination and the robes I receive I wear gladly. I received ordination in the Chinese tradition thus have Chinese robes.  They happen to be from the Tang dynasty in style and are very comfortable.  I do indeed favor this style as they are very practical.  Daily wear is a type of loose shirt and long loose pants, then over that is a long vest or longer shirt.  This is preserve modesty for men and women both wear the same according to the Vinaya guidelines for Sangha.  

I'm not repressed except by those who seek to repress Buddhism, slot women in traditional roles in Buddhism (Western ppl do this alot) and I always walk in freedom.  I find those ordained in active 2 - part Sanghas do indeed uphold their precepts and conduct with grace and maturity while those with 1-part Sangha (only monks) do not do their robes justice regarding women being ordained in their tradition.  Most of the women underneath the rule of the 1-part Sangha do not achieve the same degree of education and are stuck in their householder mode of thinking due to lack of cultural and role models to emulate from women in robes.  To these women I would invite them to consider a proper 2-part Sangha community to train themselves so they too can walk in freedom.

I encourage women to seek the supportive path of the 2-part Sangha as the Buddha set the rules for this.  The lack of support for women in just 1-part Sangha is a significant barrier to progress for women to join the the full Sangha.  In modern times we must deal with things responsibly and realistically.  

Fakers in the Sangha how to spot one it's really hard for us too

Buddha set forth clear rules on who is and who is not a Sangha member.  He started with a simple command of acceptance Ehi Bhikkhu or Ehi Bhikkhuni meaning "Come here my Sakya man disciple, Come here my Sakya woman disciple" then because of Sangha members who raped, went in public naked, or were drunk or violated some local laws, or did something criminal or disgusting, he had to keep adding rules from 5 basic ones now often given to lay Buddhists for guidance in their lives to the 250 of Bhikshus and 348 for Bhikshunis.

The big 5 are do not kill (refers to a human being), do not steal, do not lie, do not have sex, do not take intoxicants. This is the usual order for lay people.

What a defeat means is that that person is no longer immediately on the act and in this lifetime allowed to be calling themselves Bhikshu or Bhikshuni or represent themselves as such, neither can they wear robes or retain the rights of a Bhikshu or Bhikshuni anywhere in this world.  They cannot be re-ordained either later if they reform their ways or remain celibate.  They cannot with the intention to ordain again join any Buddhist tradition new or old; or cross into another countries place with the purpose to ordain again.   There is no fix to it, anywhere.  This means if a Mahayana or Theravada defeat then they cannot go to the other tradition to be ordained.  This means they cannot join a non-Vinaya group like Japanese traditions and be ordained a married priest nor be a monastic there.  They must disrobe and leave the community in lay clothes.  They remain Buddhists lay man or lay woman for the rest of their life if they choose too.


Four special categories of bhikkhunis/bhikkhus exempted from a penalty under this rule: any bhikshu/bhikshuni who is insane, possessed by spirits, delirious with pain, or the first offender(s). These four categories are exempted from penalties under nearly all of the rules, although the first offender for each rule is exempted only for the one time he acted in such a way as to provoke the Buddha into formulating the rule.  

NOTE to the STUBBORN or the RADICALS!  This is NOT A FREE PASS, the ONE TIME exemptions are hard to stick to, and it really is dependent on whether your Sangha would tolerate it even once.  

Vibhanga commentary defines insane anyone who "goes about in an unseemly way, with deranged perceptions, having cast away all sense of shame and compunction, not knowing whether he has transgressed major or minor training rules." It recognizes this as a medical condition, which it blames on the bile. As for spirit possession, it says that this can happen either when spirits frighten one or when, by distracting one with sensory images, they insert their hands into one's heart by way of one's mouth (!). Whatever the cause, it notes that insane and possessed bhikkhus are exempt from penalties they incur only when their perceptions are deranged ("when their mindfulness is entirely forgotten and they don't know what fire, gold, excrement, and sandalwood are") and not from any they incur during their lucid moments. As for a bhikkhu delirious with pain, he is exempt from penalties he incurs only during periods when the pain is so great that he does not know what he is doing.


In the Dharmgupta 4 part Bhikshuni precepts it's written this way:

1. If a bhikshuni acts on sexual desires, violates, impure conduct, and even with domestic animals is a bhikshuni parajika and together cannot live.

The full offense here is composed of four factors: effort, object, knowledge, and consent.
Summary: Voluntary sexual intercourse — genital, anal, or oral — with a human being, non-human being, or common animal is a pārājika offense.

2. If a bhikshuni, gathers in a city, if in an empty place, not given, cherishes stealing, intends to take; Follows and actually steals things.  If by a king, if a king's official places or catches.  If killed, if bound, if banished:  "You are thief! You fool!  You are none to know."  If a bhikshuni not given, takes, is a bhikshuni does thus:  is a bhikshuni parajika and together cannot live.

four factors.

• 1) Object: anything belonging to another human being or a group of human beings.
• 2) Perception: One perceives the object as belonging to another human being or a group of human beings.
• 3) Intention: One decides to steal it.
• 4) Effort: One takes it.

Stealing under any circumstances is always an offense. However, the severity of the offense depends on another factor, which is —

• 5) The value of the object.

This is one that is vastly regulated examples, rules and intentions, living and the dead, pretas, and spirits, devas and the attached deceased; friends and acquantances permissions and implied, permanent and temporary; and the commentary and exceptions are lengthy.

3. If a bhikshuni intends oneself, holds severs a human life, if holds a knife aids together with people.  If admires death, praises death, and urges death: "Arrgh! People use this evil life for! rather death no life!" Acts accordingly to her mind's idea, countless helps out, admires death, praises death, urges death.  This is a bhikshuni parajika and together cannot live.

Supporting suicide particularly the self-immolation in and out of Tibet is a parajika because it is done in words, print, pictures, online websites and in social media, signing petitions that support this, in protest marches, and acts with intention to result in the death of another person, no matter what views you have on the matter in Tibet or it's status as you wish it to be.  There is no Bodhisattva vow or any precedence that would override this at all.

 five factors, all of which must be present for there to be the full offense.

• 1) Object: a human being, which according to the Vibhaṅga includes human fetuses as well, counting from the time consciousness first arises in the womb immediately after conception up to the time of death.
• 2) Intention: knowingly, consciously, deliberately, and purposefully wanting to cause that person's death. "Knowingly" also includes the factor of —
• 3) Perception: perceiving the person as a living being.
• 4) Effort: whatever one does with the purpose of causing that person to die.
• 5) Result: The life-faculty of the person is cut as the result of one's act.

The pārājika offense is for killing a human being aside from oneself. A bhikkhu who attempts suicide incurs a dukkaṭa. If there are bhikshu or bhikshuni or including novices supporting the act of suicide then they commit the parajika and are defeated instantly (self-immolation is suicide, those supporting it are in defeat upon the Facebook post of a picture or in written or spoken words).

A bhikkhu who kills a "non-human being" — a yakkha, nāga, or peta — or a devatā (this last is in the Commentary) incurs a thullaccaya. According to the Commentary, when a spirit possesses a human being or an animal, it can be exorcised in either of two ways. The first is to command it to leave: This causes no injury to the spirit and results in no offense. The second is to make a doll out of flour paste or clay and then to cut off various of its parts (!). If one cuts off the hands and feet, the spirit loses its hands and feet. If one cuts off the head, the spirit dies, which is grounds for a thullaccaya.

Rules entailing thullaccaya offenses are found in the Sutta Vibhaṅga as derivatives from pārājika and saṅghādisesa rules; in the Khandhakas, as stand-alone rules. The fact that they are scattered throughout the Canon with no special arrangement or section of their own makes it difficult to determine whether one has committed an offense of this class. NOTE these require confession to good bhikshu or if a bhikshuni to another good bhikshuni.
http://www.accesstoinsight.org/lib/authors/thanissaro/bmc1/bmc1.ch12.html  this is an appendix to the Buddhist Monastic Code from Access to Insight website:
Here is the thullaccaya-confession:

61. Should any bhikkhu intentionally deprive an animal of life, it is to be confessed.

There are five factors for the full offense here.
1) Object: a living animal.
2) Perception: One perceives it to be a living animal.
3) Intention: One knowingly, consciously, deliberately, and purposefully wants to cause its death.
4) Effort: whatever one does with the purpose of causing it to die.
5) Result: It dies as a result of one's action.


4. If a bhikshuni really not actually knows.  Self admires praises says:  "I gained exceptional dharma.  I already become an Arhat whose wisdom surpasses dharma.  I know correctly.  I see correctly." Later at a different time.  If asked, if ignored wishes to seek purity intentionally, doing correctly say:  "All elders, I really not know, not see, and said I know, I see.  False lies talking nonsense." except achieves a slow highly developed (ability) is a bhikshuni parajika and together cannot live.


The full offense under this rule has four factors.

1) Object: a superior human state.
2) Perception: One perceives it as not present in oneself.
3) Effort: One addresses a human being, mentioning that state in connection with oneself — either the state as within oneself, or oneself as in the state —
4) Intention: with the intent to misrepresent the truth, motivated by an evil desire.

NOTE:  Natural states are ok, confusion about an attainment is ok, lack of education, superstition, cultural customs and the case by case basis for the claim or practice that is noticed by other bhikshuni is not a violation of this.  Because there is no intention to violate.  Modern cases refer to gaining extra sensory ability whether it's real or mistaken, reading minds, knowing past lives, meeting the demands of Buddhists who would otherwise not learn from masters is ok but a violation if it is all faked.  No ruling on making money off of abilities, except for already stated in the Vinaya.


5. If a bhikshuni, an impure mind together with an impure mind man, from armpit already down, knee above, bodies mutually touching.  If caught rubbing.  If holding hands. If returns.  If upper touches.  If raises.  If lowers. If catches.  If presses down, is a bhikshuni parajika, not together to live.  It is due to a body mutually touching reason.

A continuation of Parajika 1 in more detail. The intention is to give in to desire, sexual attraction being mutual.  This means the woman has not given up her desire for sex and its acting on it. Thus it is a defeat.

6.  If a bhikshuni, an impure mind, knows a man's impure mind; accepting grabs hands, seizes robes, enters a screened place, together standing, together talking, together walking, or bodies mutually lean on, or together dates.  Is a bhikshuni parajika and together cannot live.

This is also related to parajika 1.  The case is dating, being seen dating, as a couple so the people viewing the bhikshuni with the man will see them as a couple walking in public, talking in public, going into a screened place even standing, watching them seeing them lean on each other like a husband and wife or a boyfriend and girlfriend. Women who have neglected their mindfulness finding themselves seeking out men, being in the company of men, making comments about the beauty or ugliness of men, are also at risk here.  Comments to a family member to shore them up and build their confidence are not a part here, but still can't be in the company of the menfolk without attracting gossip.

7. If a Bhikshuni, knows a Bhikshuni violated a parajika, not self confessed, not pure assembly.  If in an unusual time; this bhikshuni or life when her life ends, or among assembly raises, or retires a path, or enters a place path group, after does rightly say: "I foretold similar to be thus as a right violation." Is a bhikshuni parajika, together cannot live.  Covered concealed serious fault by intent.

This matter means that if knowing a bhikshuni in or outside your own community or even in your community has a violated a parajika then that bhikshuni is suspect but not in violation if she is unclear about the matter at hand.  All good bhikshuni should be aware of this difference.  Knowing someone who is a parajika breaker is not good for your credibility either.  I regularly check my friends on Facebook for appropriateness.  Sometimes with a large number of fans or friends it's really hard to catch it when a violation occurs.

8.  If a Bhikshuni knows a Bhikshu  Sangha to do conduct. As a dharma, as regulation, as a Buddha actually taught  not comply , not repentant, the Sangha not yet grant act together to live, yet to comply, all Bhikshuni speak saying: "Elder sisters, this Bhikshu no Sangha place conduct, as dharma, as law, as Buddha actually taught.  Not comply  not repentant, Sangha not yet grant act together to live, as did not comply." thus bhikshuni warn this bhikshuni when persists not given up.  This bhikshuni must and even  2nd, 3rd warnings, order gives up this mistake.  And even 3 warnings, gives up she is good.  If she doesn't give up.  It is a bhikshuni parajika not together to live.  Violation follows conduct intent.

Really simple, stop hanging out with the bad boys.  You Bhikshuni who support a violated Bhikshu are considered warned now upon reading this blog.  I'm checking your Facebook timeliness periodically, unfortunately it takes me time to figure stuff out, I like you, do err on the side of caution.  If you hide you can be found.  Don't worry about it if you are not in the wrong here.

A bhikkhu who violates any of these four pārājika rules is automatically no longer a bhikkhu. There is no need for him to go through a formal ceremony of disrobing, for the act of violating the rule is an act of disrobing in and of itself. As each of the rules states, he is no longer in affiliation, which the word-analysis defines as no longer having a single transaction (i.e., he can no longer participate in any Community meetings), no longer having a single recitation (i.e., he can no longer participate in the uposatha (see BMC2, Chapter 15)), no longer having a training in common with the bhikkhus.
Even if a bhikkhu who has violated any of these rules continues to pretend to be a bhikkhu, he does not really count as one; as soon as the facts are known he must be expelled from the Saṅgha. He can never again properly ordain as a bhikkhu in this life. If he tries to ordain in a Community that does not know of his offense, his ordination is invalid, and he must be expelled as soon as the truth is found out.
The Commentary to Pr 1 maintains that he is allowed to "go forth" as a novice, but because the Vibhaṅga does not clearly support this position, not all Communities accept it.
Ignorance of these rules does not exempt an offender from the penalty, which is why the Buddha ordered that they be taught to each new bhikkhu as soon as possible after ordination (Mv.I.78.2-5). Because the rules cover a number of cases that are legal in present-day society (e.g., recommending abortion, proving to oneself how supple one has become through yoga by inserting one's penis in one's mouth) or that are common practice among people who see nothing wrong with flirting with the edges of the law (e.g., hiding an article subject to customs duties when entering a country), it is especially important to inform each new bhikkhu of the rules' full implications from the very start.
If a bhikkhu suspects that he has committed a pārājika, he should immediately inform a senior bhikkhu well versed in the rules. The way the senior bhikkhu should handle the case is well-illustrated by an incident reported in the Commentary to Pr 2: A king together with an enormous crowd once went to worship the Great Stūpa at a certain monastery in Sri Lanka. Among the crowd was a visiting bhikkhu from the South of the country who was carrying an expensive roll of cloth. The commotion of the event was so great that he dropped the cloth, was unable to retrieve it, and soon gave it up for lost. One of the resident bhikkhus happened to come across it and, desiring to steal it, quickly put it away before the owner might see it. Eventually, of course, he became tormented by guilt and went to the resident Vinaya expert to admit a pārājika and disrobe.
The Vinaya expert, though, wouldn't let him disrobe until he had found the owner of the cloth and inquired about it more fully. Eventually, after a long search, the bhikkhu was able to track down the original owner at a monastery back South, who told him that at the time of the theft he had given the cloth up for lost and had abandoned all mental attachment for it. Thus, as the cloth was ownerless, the resident bhikkhu had incurred not a pārājika, but simply some dukkaṭas for the preliminary efforts with intention to steal.
This example shows several things: the great thoroughness with which a senior bhikkhu should investigate a possible pārājika, the compassion he should show to the offender, and the fact that the offender should be given the benefit of the doubt wherever possible: He is to be considered innocent until the facts prove him guilty.
There are, however, cases of another sort, in which a bhikkhu commits a pārājika and refuses to acknowledge the fact. If his fellow bhikkhus see, hear, or have any suspicions that this has happened, they are duty-bound to bring up the issue with him. If they are not satisfied with his assertions of his innocence, the case becomes an accusation issue, which must be resolved in line with the procedures outlined in Sg 8 and Chapter 11.
Finally, the Commentary concludes its discussion of the pārājikas by noticing that there are altogether 24 — eight actual, twelve equivalent, and four derived — pārājikas for bhikkhus and bhikkhunīs.
The eight actual pārājikas are:

• the four for bhikkhus (also observed by the bhikkhunīs), and

• the four additional pārājikas for bhikkhunīs alone.

The twelve equivalent pārājikas include the eleven disqualified types who should not be ordained as bhikkhus in the first place. If they happen to be ordained, their ordination is invalid; once they are found out they must be expelled for life (Mv.I.61-68; see BMC2, Chapter 14 for details). They are —

• a paṇḍaka (essentially, a eunuch or a person born neuter — see Saṅghādisesa 2),

• a "non-human" being, (this includes nāgas, petas, devas, and yakkhas),

• a hermaphrodite,

• a person who poses as a bhikkhu without having been ordained,

• a bhikkhu who has ordained in another religion without first giving up his status as a bhikkhu,

• a person who has murdered his father,

• a person who has murdered his mother,

• a person who has murdered an arahant,

• a person who has sexually molested a bhikkhunī,

• a person who has maliciously injured a Buddha to the point of causing him to bleed, and

• a person who has dishonestly caused a schism in the Saṅgha, knowing or suspecting that his position was contrary to the Dhamma-Vinaya.

These eleven equivalent pārājikas apply to bhikkhunīs as well.
The twelfth equivalent pārājika, which applies only to bhikkhunīs, is the case where a bhikkhunī leaves the Bhikkhunī Saṅgha and takes up the role of a lay woman (Cv.X.26.1). Unlike the bhikkhus, the bhikkhunīs have no formal procedure for disrobing. If they leave the Saṅgha, they are not allowed to reordain for the rest of this lifetime.
In addition to the twenty actual and equivalent pārājikas, the Commentary gives separate listing to the four anulomika (derived) pārājikas, which are actually four cases included under Pr 1: the bhikkhu with a supple back who sticks his penis in his mouth, the bhikkhu with a long penis who inserts it into his anus, the bhikkhu who performs oral intercourse with someone else, and the bhikkhu who receives anal intercourse. Of these, three can be extrapolated to apply to bhikkhunīs, too. Why the Commentary lists these cases as separate pārājikas is hard to tell, until it's simply to ensure that these permutations of Pr 1 don't get overlooked. Still, the entire list of 24 is important, for under the rules dealing with falsely accusing another bhikkhu of having committed a pārājika (Sg 8 & 9) or the rule dealing with concealing another bhikkhu's pārājika offense (Pc 64), the Commentary defines pārājika as including equivalent and derived pārājikas as well.

Inserted material is from Access to Insight website.  Parajika section in Chapter 4 of the Buddhist Monastic Code I; the material I inserted is only a little bit from this entire section. It bears saying that it is better to read the Buddhist Monastic Code I and Buddhist Monastic Code II for more information and for a complete understanding of this matter.
 http://www.accesstoinsight.org/lib/authors/thanissaro/bmc1/bmc1.ch04.html#Pr1


Remember those who are Bhikshuni or Bhikshu living in solitude away from Sangha but not intentionally disrobing are still considered pure.  It is a fault on the Bhikshu or Bhikshuni that  views them or claims them as defeated or disrobed because they live alone or in retreat or are retired.

Sangha in Buddha's time his students even lived in solitude and it's always been the case due to financial costs or lack of community space or geography or even personal preferences where Sangha would live on their own.  Records left to us by ancient masters and their communities point out those that live to high achievement while living on their own and remaining pure.  And exceptions are made for those that need to be working and having to adhere to dress codes in the workplace then returning home to wear robes are in fact still in good standing. There is no rule against such living only rules guiding one in how to live in community and how to live outside it.

Take heart dear brothers and sister in purity.  If you find you are the object of derision by another Sangha member just get on Facebook, I will find you someone you can trust to help you decide the matter.  If the matter includes one of these then you are duty bound to seek an elder who is expert in the Vinaya and who is willing to hear you and you should observe the advice given.  If you are in defeat admit it let it be investigated to see if the it is truly the case and if it is so, then take the recommended action but please do wait for the review and the process to be complete, particularly if you are a bhikshuni.

We are not to attract local gossip, being careful to deport ourselves properly in public, we are to seek out other Sangha regularly, asking elders for advice often.  It is also clear that you can go outside your own community or tradition to receive good advice from Vinaya masters.  Do so, it matters.  It clarifies and makes you more supported than if you were sitting in a chair wondering about a mater.

Remain in contact with other Bhikshuni or Bhikshu in good standing who are in solitude or residing in communities.  This is clear.  No one can be accused of a parajika or other offenses for where they live and/or how they have to survive as long as they are not breaking the the laws or their Vinaya precepts given to them.  Remember dear Sangha a place or robes does not make you pure
it is the precepts properly transmitted to you,
properly educated right away in them and
if you observe them in your daily life continuously that makes you pure.

Why are the Chinese Buddhists and rest of Asians ignored by Western Buddhists ... or are they??

In response to Flower Ornament Depository blog post:  Why is Tibetan Buddhism more poplular?

5 weeks ago the blog showed up in my feed today when I looked through my subscribed blogs.

http://huayanzang.blogspot.com/2012/10/why-is-tibetan-buddhism-more-popular.html

In the comments I wrote this edited less 2,900 words that originally written: 

I'm a mid-western woman and a Chinese Buddhist bhikshuni.  I do believe your article not based on realistic numbers or any numbers as you stated in the first paragraph.

I do not see what you are claiming.  Just because something is marketed in Shambala Sun, Tricylce, and Buddhadharma does not make it as well-known as you claim.  TB Westerners are really good business people.  It is remarkable how ad orentated these rags are, little content in them.

I do not agree with you.  Chinese Buddhism is about 160 years old in the USA and came with the Chinese immigrants working on the USA railroads.  TB is relatively new since the rush of English print books in the mid-90s only featured Japanese Buddhism and Tibetan Buddhism by said rags. 

Why we are not seen, maybe we are not desirable maybe not as marketable. US Media and religious organizations claiming diversity does not include us in all its so-called coverage of religion. It is because somehow Western people lump Chinese Buddhism as part of the hated-CC; we are to be hated for a government we are not a part of overseas and never were.  Chinese does not equal Commies.  But somehow that get played up in the politics of those engaging in persecution of one ethnic group that followed Buddhism for centuries. Our order survives because we understand Buddhist culture, endure to save it, uphold our precepts, struggle for time to cultivate and study on our own.  We have always mixed different Buddhist traditions in our temples, all forms. Most western people don’t realize that, if they did take the time to really understand Buddhist culture from a Sangha member’s view then they would really treasure their time in temples everywhere.

Real advanced TB practice requires fluent Tibetan, high level of reading skills in Tibetan Sanskrit, and great deal of time and patience waiting so you can gain access to a highly achieved master who can actually teach you well.  These masters are in demand and do not have time to dummy down for those too lazy to do this.  Most of the TB monks and very few of the TB nuns have any degree of traditional TB monastic education; mostly they are rim sitters which is sad for they cannot attain much levels at all.  Lots of this has to do with lack of language ability, for you can’t train if you can’t understand.  Interpreters cannot give you the details, they are too pressed for time. I’m fluent in Chinese so I know this first hand, at dharma talks you must be able to understand the high level masters very detailed instructions or you gain nothing.

Tolerance of other cultures should be given to understand how to excel in your Buddhist practice. It is not fair to say our Chinese Buddhist communities demand conformity from Western people, they do not.  They say over and over again, we do not want you to think we want you to be Chinese when you come into our temple we want you to be who you are, American.  Every temple says this even FGS, DDM, CTTB.  They have all races and all countries people in their communities, fully accepted and fully ordained. 

Realize there are Korean, Vietnamese, Cambodian, Thai, Burmese, and many more including Japanese (non Vinaya); there are new movements too here in the USA that are all colors of people.  The white elite it seems that is who you talk about most, I think maybe so; is such a small number as not to matter in the data about Buddhism here in the USA.  In all these temples from all these countries there are Americans who take refuge, a few ordain and you got way more than that 12 that you say you eyeballed when you visited 2 places.  Please let me know if you want to visit more diverse places now, I’ll send a recommendation for you ahead of your visit. I say start with CTTB and then visit Thich Nhat Hahn’s group in Deer Park.

Inspire u? Y u?

Me, Ven Hong Yang, Bhikshuni

Much of what I write is very earthy, sometimes it's not all that easy to accept basic dirt.  So I all I can say is this, living is great as a Sangha.  I am happy and in my element as a bhikshuni.  It has definitely felt like fitting into a glove hand tailored just for me.

I love my robes and respect my tradition, I am grateful for this life that led me to take full ordination as a bhikshuni.  I do not doubt the choice.  I do not feel sad ever about uphold precepts, it's easy.  I do not feel deprived of human affection for I get loads of attention.

I became a bhikshuni in the Chinese Mahayana tradition and that is only because I have an affinity for Chinese culture, have family that is Chinese and long history with families and friends of Chinese origin.  I'm not a commie (geese isn't that obvious!) and didn't magically turn into Chinese like many who on objected to my trying to save Tibetan monks from self-immolation accused me of being (how stupid is that!).  I don't have to respect such monks, all Westerners full of polluted thinking.

My daughter Liz

I am grateful for my choices because I got loads of benefits from getting closer and being around my growing daughter to see her now almost 21 this month, and so happy!  Even though my tonsure temple was not the best for me, it was good that she was allowed to stay with me there and I kept in touch with her loads more than being in Iowa or California. Because of that she grew healthy and strong.  And I saw it.  I am so proud of her! She joined right in and even when it was difficult for her or uncomfortable, she kept happy and got a good grounding in Buddhist life in a temple.

It is always inspiring for me to visit with other Buddhists, I am isolated here in Iowa from my Buddhist community, so I get on Facebook now almost daily.  I love it, I get to visit with monks and nuns from all kinds of traditions in Buddhism. That is so precious to me, it helps me and sustains me while here in Iowa.

Special mention, it's very common for monastics to have pets, mine is Pepper she is a rescued kitten in the first photo, right after having her fixed.  And now a hefty fur ball that purrs when she decides you must sit on the couch so she can lay on or near your legs and snooze. I've promised the shelter she is with me for life, and she will be.  I want her comfy settled and happy every day too.  She snorted when I asked her if she wanted to take refuge in the Buddha and receive 5 precepts, so I took that as a no. Which I have to settle for it is her choice.

Pepper at 4 months old and 5 pounds, just after surgery

Pepper now at 13 pounds and 7 years old

Two Vinaya Mahayana masters talk - A facebook Q&A

Ven Huei Guang’s photo album of his retreat and preparation just before receiving dharma transmission from Ven. Ben Huan in China.
https://www.facebook.com/media/set/?set=a.182828165075325.43405.100000444276511&type=3

於2008年，蒙深圳弘法寺 本換老和尚慈悲親自傳授，禪門正法眼藏，臨濟正宗法脈。此禪門法脈源流源自於釋迦牟尼佛，祖祖印心相傳，直到近代虛雲老和尚→本煥老和尚→慧光 (第45代臨濟正宗傳人）。

2008, I received the transmission of the Treasury of the True Dharma Eye in the Noble Linji Ch'an Dharma Lineage with the compassion of my Master, Ch'an Master Ben Huan, from Shenzhen Hongfa Temple in China. This lineage of Dharma transmission trace all the way back to Sakyamuni Buddha. The ancient Masters have transmitted one after another until recent era to Ch'an Master Hsu Yun. Then the Dharma transmission is from: Venerable Master Hsu Yun→ Venerable Master Ben Huan→ Hueiguang (45th generation lineage holder of the Linji Ch'an).

佛教傳承有三種體系：
（一）剃度系——即初出家時，依剃度師之宗派，給予法號（或稱外號），終生稱呼，並授與沙彌（或沙彌尼）十戒。
（二）授戒系——即求授三壇大戒時，所依之三師七尊為壇上得戒十師，按傳統又會給一個法名（或稱戒名、內號，唯有師父能叫），這為戒的傳承法名。
（三）傳法系——即稟承釋迦世尊歷代相傳之正法眼藏，亦即心心相應，教外別傳之系統。此時又會在給一個法名，這為法的傳承法名。一般得法者，則此後只運用此法名。寫名字時應先寫法名，再寫法號。例如我法名為「常安慧光」。「常安」是我得法法名，而「慧光」則是剃度法號。這種法派，應該代代相傳，不可斷絕。

此體系在習慣上，稱為剃度恩師，得戒本師，傳法尊師。中國佛教傳統上，出家是一回事，受戒是一回事，傳法又是一回事，並非一定都由同一位師父主持。又禪宗重在傳法，得法的人， 即稱為法子。當然在家也可得法，但畢竟是少數。出家得法的，多是已在別的師父那裡剃度及受戒。

In Chinese Buddhist tradition, there are 3 systems of transmission:
1. Tonsure system: a person become tonsured as a novice monastic under the Master's school. He/she is given a Dharma name 法號 at the time of tonsure based on the Master's lineage. This name is also called "the outer name 外號" because it is use by all people to address you. This name is used for life. At the same time, the Master will give the novice sramanera (or sramanerika) ten precepts.
2. Ordination system: a novice will become fully ordained as a Bhikṣu monk/ Bhikṣuni nun with the Triple Platform Ordination (Observing the Śrāmanera, Bhikṣu and Bodhisattva precepts) . This ordination must be presided by 10 monks with at least 10 years of seniority with a pure practice in upholding the monastic precepts. In this ceremony, the 10 Masters represent the Triple Gem accepting the novice into the Sangha. At this time, another Dharma name 法名 is given. This name is also called "precept name 戒名 or inner name 內號" because it is use only by one's Master. This name represents your precept lineage transmission.
3. Dharma transmission system: This system upholds the Treasury of the True Dharma Eye through the generations of transmission. This is the Mind to Mind seal of the Dharma that is beyond the scriptures. At this time, another Dharma name 法名 is given. This is also called "the inner name 內號" and use only by one's Master. This name represents your Dharma lineage transmission. After receiving this name, one will use this name instead of the name received during precept ordination to write one's Dharma name (Inner Name)(Outer Name). For example, my Dharma name is "Chang An Huei Guang 常安慧光", where "Huei Guang" is my name given at tonsure and "Chang An" is given at Dharma transmission.Therefore, these systems of transmission should not be ended.

It is customary to refer to one's own tonsure Master as "Gracious Master", precept Master as "Root Master" and Dharma transmission Master as "Venerable Master." In Chinese Buddhism, these 3 systems are separate and are not performed by the same Masters. Moreover, due to the strong emphasis on the Dharma, when a person receives the Dharma transmission, he/she is recognized as that Ch'an Master's Dharma son/daughter. Of course lay Buddhists may also receive this Dharma transmission, but there are very few incidences. Most of the monk/nun who received the transmission has already been tonsured and ordained by other Masters.
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You, Fasheng Shi, Benny Heng and 30 others like this.

Ven Hong Yang Shi 

Dear Ven. Hueiguang

Would u mind explaining how one gets to hold a lineage? Are there 45th generations of monks and nuns along with you? or just yourself?
forgive my curiousity, I just only have some idea of history from acadmeic studies done way back in 90s.
January 8, 2011 at 10:43pm • Like

Ven Hong Yang Shi And the story of the Ven. Master Hui Neng who I read about in the prelude to the Platform Sutra.
January 8, 2011 at 10:45pm • Like

Hueiguang Shi There are many people who received this title: 45th generation lineage holder. When a Ch'an Master see that his/her disciple has right understanding and practice of the Dharma, he/her will transmit this title to him/her which recognizes this monk/nun/or lay practitioner as a Ch'an Master who is able to teach the correct understandings and practice of Ch'an.
January 8, 2011 at 10:49pm • Like

Ven Hong Yang Shi you know it's very intersting because isn't this different in Japanese tradition? And most academic work I used to read had most of the stories around one lineage holder picking only one other suitible monk. So I suspected it was only partly true.
January 8, 2011 at 10:51pm • Like

Ven Hong Yang Shi As i met more monks and nuns over the years seemed to be disproving the academic myths too. Many had so many rich experiences learning from this or that master while living their monastic lives. But my tonsure master never said about the details of what is actually done in many other places or even idea of how other temples do their things or specialize...etc.
January 8, 2011 at 10:53pm • Like

Hueiguang Shi However, it is not so easy to receive this recognition or transmission. Because the Master will be very careful to give someone this transmission of the Dharma. This carefulness will guarantees that the Dharma taught in the future will not be corrupted and degenerates.
January 8, 2011 at 10:53pm • Like

Ven Hong Yang Shi It's a view I very strongly agree about. I really see that it is important. What I wonder is there very many westerners holding the lineage transmission?
January 8, 2011 at 11:01pm • Like

Hueiguang Shi To become a lineage holder, you must learn under a Ch'an Master and become his/her disciple and allow him/her to guide you in the understanding and practice of Ch'an. You must be a diligent and ardent cultivator. With right understand and practice. The Master will give you this transmission.
January 8, 2011 at 11:04pm • Like

Ven Hong Yang Shi Oh, I see. My tonsure temple was only Pure Land, no meditation and no time for it. I was shocked when arriving there to find nothing I knew from my temporary stay at Hsi Lai Temple. But I stayed as I wanted to learn the liturgy so I would know what the Chinese laity liked and how they benefitted. So one day I can help english speakers to benefit the same way.
January 8, 2011 at 11:07pm • Like

Ven Hong Yang Shi I liked what little I saw of Chan by some Chan masters there. And what I studied on my own.
January 8, 2011 at 11:09pm • Like

Hueiguang Shi Becoming tonsure as a monk/nun and receiving the Dharma transmissions are two different process. One may become a monk/nun and never receive this transmission. This Dharma transmission is the seal of the right Dharma, when a practitioner is recognized as a Master of Ch'an. Otherwise, we do not know if the teaching of a particular Ch'an practitioner who teaches Ch'an (or Zen) is authentic and in accordance with the Buddha's Enlightenment and teachings.
January 8, 2011 at 11:16pm • Like

Ven Hong Yang Shi I do undestand that. I learned only a little about it from Buddhist history class but it wasn't detailed enough. I think it's important for western people to understand this difference and learn to recognize who they learn Chan from
January 8, 2011 at 11:19pm • Like

Hueiguang Shi Its very important to have this Transmission before teaching any one Ch'an. Otherwise, it is like the blind leading the blind. As of now, there is only Japanese transmission of the Zen to the west. Some westerners who are good practitioners have received the authentic transmission. But many just study under some Masters for a while or never even study under any Masters and never received this transmission. However, they still give teaching to people on Ch'an Dharma as if they had received this transmission and are Ch'an Masters. It is very misleading and confusing. Therefore, it become harder a student to find a good teacher who possesses cultivated inner virtue and wisdom and practice under him/her as a disciple.
January 8, 2011 at 11:31pm • Like • 2

Ven Hong Yang Shi I absolute believe the same thing. It's easy to see this living here in the states. The chan masters who are real aren't authentic enough for those americans faddist who just show up once in a while or a month and then are gone
January 8, 2011 at 11:35pm • Like

Hueiguang Shi hahaha.......
January 8, 2011 at 11:38pm • Like

Hueiguang Shi spiritual materialism.......practicing the Dharma or Ch'an becomes a fashion.....hahaha
January 8, 2011 at 11:41pm • Like

Ven Hong Yang Shi It's really shameful to see that behavior after I had such fortunate luck to have early meditation training from my first teacher (a proper trained shaolin layman who learned from a chan master who lived in the mountains. But now even years back he said I could teach students but I didn't because I was ready to leave home and become a nun.
January 8, 2011 at 11:41pm • Like

Hueiguang Shi Sadhu! Sadhu!
January 8, 2011 at 11:44pm • Like

Ven Hong Yang Shi It wasn't much better these past years people here commented that my robes should be pink...why I asked? It was because they wanted monks and nuns to support breast cancer awareness...then I asked what does the red robe mean to you? Proudly they said heart disease. Yellow? lost or missing people. These were not kids but university professors and construction bosses.
January 8, 2011 at 11:44pm • Like

Hueiguang Shi They do not know what the robe represents. That is why they have their own ideas.
January 8, 2011 at 11:49pm • Like

Ven Hong Yang Shi One wanted to buy a sky blue haiqing...cuz it was better color than black. I didn't try after that cuz I got the distinct idea that they were going to wear for fashion or streetwear.
January 8, 2011 at 11:56pm • Like

Hueiguang Shi hahaha.....
January 8, 2011 at 11:57pm • Like

Shaoke Zhang congratulations, Chang'An Shi.:-)
January 31, 2011 at 4:26pm • Like

駱觀靜 我可以使用師父的法照在msn上嗎
June 15, 2011 at 9:58am • Like

Hueiguang Shi 可以！
June 15, 2011 at 10:05am • Like

Ven Hong Yang Shi what is the 字號? My tonsure master picked my 法名 and it's the top one in my ordination book, he uses that one and I use it too but he also wrote the 字號 and that's another name which for now I don't use. He gave no instruction on this. Any ideas?
June 15, 2011 at 1:45pm • Like

Hueiguang Shi 法名 is our Dharma name or 內號 inner name that our ordination Master has given us. This name is called by our master and it tells us which school of transmission that you belong to. 字號 or literal name, I think is the 外號 outer name that a monk or nun is usually refer to by others in the community.
June 21, 2011 at 2:36am • Like

Ven Hong Yang Shi Thank you, my tonsure master chose the names but uses the 法名 rather than the 字號. In his small temple everyone uses it too. From what you say is the outer name to be used by everyone else. I think that's better.
June 21, 2011 at 11:38am • Like

Dying Practices for Buddhists

Dying practices for Buddhists.  This is a rather unusual concept for Westerners and maybe some new Buddhists from Asian countries.  Dying practices have been a part of Buddhists life since the beginning.  What I am teaching you now is the standard practice of Chinese Buddhist temples.  It is a part of Pure Land schools around the world.

What is dying?  Dying is the end.  The absolute ending of you as you know yourself in this body shell.  There is no more after this.  No more you.  If you feel scared then it's useful for you to start this practice while you live an active life now.  Dying is the ending of your breath without assistance, leading to the end of your heart beating.  It in actuality is a rather longer than you thought process, made complicated by your own willpower and the body attempt to protect itself by living until it can't.

To the family is very distressing to see you weaken, and struggle for breath (body takes over making you die in stages so your passing is smoother and from your own perspective you don't seem to notice-brain protects you), comfort medications and attentive hospice nurses help 100% make this passage smooth.  However, the end happens, the final breath... a minute later or so the heart actually stops beating.  The shell body is dead, a final removal of body waste is quick and efficient (modern hospices have the dying wear disposable diaper pants).  Your family mourns, your mind is free of the shell body and you begin to peruse your new found freedom safely for 49 days if you care to stick around and visit family and friends.  Still afraid? Hope you keep it in perspective death comes to us all, some in tragic ways, others by illness or natural aging.

Practice:

Purpose:  Mind Calming to enter Pure Land, training in mind calming with directed willpower to enter the Pure Land also improves removal of attachments to body and moderation of emotions but this is all side effects of a practice of Mindfulness.  Remember all Buddhists seek Enlightenment as a result of Buddhist practice and study.

Do not use this or any Buddhist practice for mental health issues, nor any "cure" for for lifestyle, stress, medical replacement or supplement.  It is never the purpose, the only reason is for seeking Enlightenment.  Everything else is Karma, genetics, your habits, addictions, etc.

Method 1

Reciting the Buddha name practice of 1 time, 3 times, 7, 14, 21, 49, 54, 108 times.  This is simplest method.

Namo Amitabha Buddha (Sanskrit version:  naa-moe  ah mee ta baa  booda)

南無 阿彌陀佛  namo amituofo (Chinese version:  nah moe  ah me toe foh)

I bow to Immortality Buddha      This is the literally the correct version.

Versions in print elsewhere use "Infinite Life or Infinite Light"  Buddha.  This means literally Immortality.
I bow to Infinite Life Buddha              
I bow to Infinite Light Buddha

Some liturgical texts in some places use these.
Homage to Infinite Life Buddha                              

I strongly will never support this as it's a rift from Church of England Christian or protestant versions of liturgies.  It's not accurate.  We are not honoring a King in the Roman Empire.  I will never approve of it.  It's outdated sources that often we see in our emerging Buddhist liturgies.  Cast it out!!

I return and rely to Infinite Life Buddha

This is  a Thomas Cleary version.  I think it is pretty as practice but not good mind training.  We didn't forget the Amitabha Buddha, we are seeking Amitabha Buddha.  Amitabha Buddha did not ask you to rely on him.  All the practices in Pure Land are meant to be self-regulating and self-willed.  Amitabha Buddha can be invited to come to meet you, even you wishing him to come to you but it's first time meeting for us all. This phrase is in the Catholic English Mass "I return and rely"  directly.  Not Buddhist in origin.

NOTICE:  No standards exist in English liturgies, and really the facts are in this great world is that nobody cares except those worldly scholars who are trying to make their mark in this Saha world.  So pick a version you like and have an affinity for.

Method 2

Read the Amitabha Sutra (short or longer version)  as a practice, learn the meaning and the Pure Land teachings.

Then you recite the sutra with out analysis for 1 time, 3 times, 7, 49, 54, 108 times a day.

The mindfulness you can gain is from the corrective thinking and good habit of sending out merit to all sentient beings.  In case you don't know it you benefit yourself greatly, your immediate family, and all your friends.  Even the fact you are exposing your pets to the sutras will make it very likely that in their next life they can become humans who will encounter Buddhism in their lives.

Some of my books will help you get started.
These are large print in English and in Chinese with hanyu pinyin

http://www.amazon.com/s/ref=nb_sb_noss_1?url=search-alias%3Daps&field-keywords=ven+hong+yang

  morning service  (Surangama mantra in English)

  Evening Service (Amitahba Sutra shorter) * use this for beginning practice

 7 Day Retreat Service, Clean Altar Service

Walking as Sangha actually doing it!

Walking in public. How we deport ourselves as Sangha matters to us.  There are times I just plain wonder about myself though.  Due to my injuries in hip and back my walking is just not up to par with regular folks.

I feel ashamed when people make embarrassing or rude comments about my walking. I want to walk perfectly, but the recovery process of my hip and legs is awfully slow.

Even when I was visiting a monastery, the laywomen quickly named me the "Dancing Master" due to my sway being exaggerated because of the hip injury.  I was in lots of pain and needed my walker.  But I was trying to tough it out and used one cane until it was too extreme, then I pulled out the second cane and to my relief the edge was taken off within a few days.  But their sneering kept up.  I felt so sorry about that.

Deportment in temples is important and I know it.  When you can't deport yourself well due to an injury like mine you have got to face it's reality.  Hiding away is not an option, no matter who sees you. Elders see you and the laity are quick to make rude remarks about you in front or behind you. That's life.  You are judged on this image rather quickly and it stays in their brains long after you leave.

I've had the unfortunate injury for years after leaving the temple where I suffered pressure to lift well beyond my capacity and denied access to medical and proper amount of exercise.  That's the way it was both good and bad, it was my lot. Being American I always thought that it would not be that way in America.  But in actual experience it was and is not always up to you exactly how you want to live your daily life in community.

I am not saying community is bad. It's great! I am a big fan of living in community.  But it is important to be very familiar with your hosting community or your residing community. You need to investigate each one so most of your criteria are being met, it won't be possible to meet all of your expectations but as I found out, you need to be focused on healthy living and access to fresh air and the design of the place be very beneficial  to your need of exercise and good fresh food.

If you find yourself in a situation like I have where your body is injuried and you are in a temple or monastery.  You have a right to ask for accomodation, and being caring monastics they can offer advice and try to work around your injuries.  You should have access to health care providers to deal with your condition.  If you can get some health insurance, if you cannot then try to see if they have visiting doctors... most if they don't have health insurance will have a pretty good program where visiting nurses, doctors and specialist will come monthly or every 2 weeks. Find out where and how to arrange visits.

Social services will come to you if you need them.  Call them. Ask for a home visit.  They have people who do this in all 50 states.

Physical therapy.  Seek a professional.  If you can't try to use common sense and a plan set up by your doctor.  Do yoga, gentle exercises of 30 seconds a movement or learn something like Taijichuan or swim
BTW modest swimwear is available, just search for it.  Amazon has lots. If you can just buy a swimsuit and wear your monastic shirt over it with cut off pants or baggy shorts. That's good enough.

More later... Here is me doing physical therapy retraining my hip and back to do our bowing practice in Chinese Buddhism.  My PT people were great, they fixed up a homemade bowing platform from a step and some soft cushions.  It works well.  Let your PT ppl be a part of your Buddhist practice, they will get benefits and become more excited and the good seeds get planted in that way!