With Sangha Officials I mean high ranking monks/nuns/etc, like Abbots. With "Realms" I mean stuff like "Other world" or "Pure lands", but I mean also stuff like the concept of "Rebirth". Is it ever explicitly taught or even mentioned that they are talking about mental or spiritual phenomena/states, as opposed to supernatural "literally heaven after literally the body is dead" type stuff?

According to my understanding Koṇḍañña was the first to understand the Buddha's teaching and reach enlightenment at the Deer's Park . The senior monk was held in high-esteem, then he retired to the Himalayas in his last years. Where is the story of his retirement found? I already searched the wikipedia , but it seems controversial. Was he the same one as Vimalakoṇḍañña - born to King Bimbisāra (wiki makes a relationship but I am doubtful)?

Fire ceremonies are likely categorized as ‘rites and rituals’, but is/was the basic usage of fire for warmth prohibited by monastic rules?

Assuming that in a hypothetical multitude of so-called "enlightened masters", a future Buddha would actually arise and we were alive at that time, how would we be able to recognize him? The question could also be valid for acknowledging an Arahant or any enlightened person not necessarily a Samma Sambuddha, but would be much more interesting to answer it in the context of just before a new Sangha is formed, assuming a person declared that the Dhamma has been discovered again.

I felt this was unfair and somewhat misleading, too, because there were many very elderly laypeople, plus some of the Bhikkhus might not be part of the Aryan (enlightened) Sangha and some of the Lay people might be part of the Enlightened Sangha. I believe it is proper to serve monks first, but at another mixed lineage temple in Oxnard, we never waited, but the Bhikkhus sat first and took food first, but we all sat down and ate together. Are there strict Vinaya rules for this laid down by the Buddha? Thank you for any and all perspectives on this.

Buddhist and non Buddhist people have a lot of ups and downs in their lifes, doubts, fears, anxiety, regrets etc... we understand that as impermanence. Do monks experience similar things of aftet joining the Sangha their lifes are pretty much "peaceful and flat"?

I'm looking for more friends on the Buddhist path and would there for like to ask: **Are there any social networking sites for Buddhists**? Some features that I'm looking for: * Friends list * Seeing online status of friends * Sending direct messages to a friend * Chatting with a friend * Open forums * Sharing images * News feed Grateful for help! Kind Regards, Tord

Actually from [another question](https://buddhism.stackexchange.com/q/41786/19889) before, but since all are part of certain communities here, good to work out seperate: **"Does the Buddha have any practices for groups and societies that would lead society to less suffering?", or say to prosperty, not to decay.** May the advices, as seen coming from the Sublime Buddha, elders, monk, Brahmans, Insider, are also of good for you community here and elsewhere. (And since this all about Buddhism is a steady encouragement in practical way, a meta with metta issue, also the link to the current place of practice and reflection of yours: [2020 Community Moderator Election](https://buddhism.stackexchange.com/election?cb=1) , since where do you like to run again away and consume further without to pay as your past merits run out... and not free from desire, craving yet?) *[Note that this isn't given for stacks, exchanges, other world-binding trades and entertainments but for going on, going forth, escape from this wheel]*

This question refers to The Four Great References in Mahāpadesa Sutta (AN 4.180) . In each case, it ends with: > If they’re not included in the discourses and not found in the texts on > monastic training, you should draw the conclusion: ‘Clearly this is > not the word of the Blessed One, the perfected one, the fully awakened > Buddha. It has been incorrectly memorized by ... > > If they are included in the discourses and found in the texts on > monastic training, you should draw the conclusion: ‘Clearly this is > the word of the Blessed One, the perfected one, the fully awakened > Buddha. It has been correctly memorized by ... So, why are there four great references and not one, if the criteria is the same for each of them? What is the difference between the four great references? Do they represent primacy or order of reliability? For e.g. is the first great reference more reliable than the second great reference?, is the second more reliable than the third? etc. If the answer to the previous question is Yes, then does this imply that the traditional commentaries to the suttas by the Sangha is more reliable than the interpretation of a single monk, as suggested by this comment ?

When Lord Buddha's wife Yashodhara also joined Sangha (become bhikkhuni), what happened to her ? Did she also get enlightened ? Did his son Rahula get enlightened ? This , This answers says **Buddha can never be a woman**

My understanding is that, in order to hear the correct dhamma, one must hear it from somebody who displays the outward marks of humility, generosity and selflessness. Otherwise, one cannot be sure one is hearing the correct dhamma. Are there any Buddhist organizations or monastic orders that teach dhamma to lay believers, and do humanitarian work, either in poor countries, or for the general public where they are based? I'm thinking things like refugee resettlement, addiction treatment and recovery, fundraising for medical research or vaccination drives, tutoring special needs children, etc. Can you recommend/provide links for your "favorite" organization? And secondly, is there a "better" or different karma for donating to Buddhist humanitarian work conducted by celibate monks, vs donating to Buddhist humanitarian work conducted by lay followers? Is there a better or different karma for hearing the dhamma taught by celibate monks, vs hearing the dhamma taught by experienced and intelligent lay followers? (Having been raised an evangelical Protestant, I was taught to believe in the "priesthood of believers" and that, for example, bread for communion can be consecrated by any Christian, not by priests only.)

One thing that seems fascinating about the rules of the monastic life, the rules of poverty and celibacy, and so forth, is that as strict as the rules are, it seems that compliance is voluntary. A monk could, at any moment, choose to disrobe and leave the order, and he would still be welcome to hear the Buddha and practice as a lay believer. It seems almost as if he is lauded for acknowledging his limitations rather than continuing to struggle without making progress, and continuing to eat the alms food in vain. I haven't yet read any sutras where a lapsed monk is told that he earned himself a rebirth in a bad destination. Am I mistaken? Does a lapsed monk earn bad karma from leaving the order, or from having mistakenly joined the monastic order? On the other hand, is it possible that he earns good karma and a good rebirth for having been in the Sangha? Suppose that his time in the Sangha makes him more wise, compassionate, forbearing as a lay person than he was previously. Suppose a recently divorced banker or stock broker resolves to join an established Therevadin order for exactly seven years. He will memorize the teaching and meticulously follow the rules during that time, after which he will return to his profession (and find a new wife). Is this permissible and beneficial, according to the Dhamma?

Here is my question: > How does a lay Buddhist respond to awkwardness and how does a monk > respond to awkwardness such as dropping something while ordaining or > falling on the floor?

Are there Sanghas(in the more broad meaning of the word) of those who practice like monks but aren't officially monks and have not been ordained as monks by monks? If they could call themselves "Bunks" or something besides "monks", would this be problematic? Are there any scriptures related to this?

I am currently in my late twenties and I began meditation in my early twenties. I often think that the path that I am on being correct as it is and it has provided it's justification through practice- I am unsure what I will think of me in my thirties or forties I am pretty certain I am making some mistakes that I am not aware now and will be with the passage of time. This question stems from the fact that I personally know how my meditation journey began as a yuppie and how I thought more an did less. Also following books and authors without knowing that it's not really my own wisdom but someone else's. Trying to be someone else unconsciously without thinking what I want from my life. Intellectual discussions and tryin to prove a point without having metta for the other person. Learning to accept family as they are without doubting or questioning their motives (still beats me). The list goes on. Well I am sure there are many more experienced and mature meditators who can probably provide a glimpse on their twenties. All this only for a healthy comparison as I don't have any friends my age who take meditation seriously. Metta

I have had an experience with a top teacher, Regional Assistant Teacher, and Center Manager acting in ways very disturbing to the path. Later I saw clearly that they were controlled by Mara or had energy in the Mara realm, may be interested in making very difficult Sankhara. How can a serious student navigate these dangers to reach liberation? If the Sangha has lies, killing beings, Traps students and Practitioner s in a the type of life a student of Buddha seeks to be free from? Are these dangers in monks? Can we admit and face what influence we have acting upon us or act out ourselves or will this lead to more ego I am, I am not... Etc. More confusion and controversy.

Similarly to psychotherapy counselling/consulting service, is there an equivalent form in Buddhism, in that the counselor is trained in Buddhism instead of clinical psychology? I haven't heard of such a professional service, but I guess this doesn't go against Buddhist teachings? There are short meditation courses, which can be seen as equivalent forms of short training courses in therapy I think. Or does Buddhism not advocate for this, because in its nature it doesn't advocate conceptualization? I think if it exists, then the customers will have the mindset of psychotherapy service anyway, so it's just psychotherapy in Buddhism form. This is not a mean to be disrespectful – there are psychologists who have very solid knowledge in Buddhism, such as Jung. But I'm talking about those who once or still practice Buddhism as "professional" monks.
Related: [Is there a kind of "pop Buddhism"?](https://buddhism.stackexchange.com/q/30959/13525)

I don't have access to a Sangha just now, and I do frequent this very well conceived and helpful site. Recently I was writing a comment about no longer being a programmer because it was too isolating for my nature ("square girlfriend" = computer screen, ha ha) and I thought: gee, I am staring at a screen now... and for many hours today... But it is vastly different to be reading and writing with other people (ahem) than to just do an *induhvidual* activity like programming. Right? I am actually interacting, but somewhat ansynchronously. So I still use and develop some of my *Hetaira Archetype* skills (more effortful and challenging with only text to interpret and reply by). **Does asking and answering Questions here count as taking refuge in (and providing) The Sangha?**

What Internet-based Sangha groups are out there? For the Plum Village tradition there is a list on [plumline.org](http://plumline.org/) Are there any other lists of online Sanghas you can share? Grateful for help and with kind regards, Tord

What are the names of the (semi)secret societies — any and/or all of them — that have influenced, are influencing (and, via common consent, may influence in the future) Buddhism?