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1. The structural relationship, as indicated by the Vinaya,
of the Bhikkhu Sangha to the Siladhara Sangha is one of
seniority, such that the most junior bhikkhu is “senior” to
the most senior siladhara. As this relationship of seniority is
defined by the Vinaya, it is not considered something we can
change.
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1. The structural relationship, as indicated by the Vinaya,
of the hetrosexual Sangha to the homosexual Sangha is one of
seniority, such that the most junior hetrosexual is “senior” to
the most senior homosexual. As this relationship of seniority is
defined by the Vinaya, it is not considered something we can
change.
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1. The structural relationship, as indicated by the Vinaya,
of the healthy Sangha to the handicapped Sangha is one of
seniority, such that the most junior healthy person is “senior” to
the most senior handicapped person. As this relationship of seniority is
defined by the Vinaya, it is not considered something we can
change.
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2. In line with this, leadership in ritual situations where
there are both bhikkhus and siladhara—such as giving the
anumodana [blessings to the lay community] or precepts,
leading the chanting or giving a talk—is presumed to rest
with the senior bhikkhu present. He may invite a siladhara
to lead; if this becomes a regular invitation it does not imply
a new standard of shared leadership.
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2. In line with this, leadership in ritual situations where
there are both hetrosexuals and homosexuals—such as giving the
anumodana [blessings to the lay community] or precepts,
leading the chanting or giving a talk—is presumed to rest
with the senior hetrosexual present. He may invite a homosexual
to lead; if this becomes a regular invitation it does not imply
a new standard of shared leadership.
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2. In line with this, leadership in ritual situations where
there are both healthy people and handicapped people—such as giving the
anumodana [blessings to the lay community] or precepts,
leading the chanting or giving a talk—is presumed to rest
with the senior healthy person present. He may invite a handicapped person
to lead; if this becomes a regular invitation it does not imply
a new standard of shared leadership.
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3. The Bhikkhu Sangha will be responsible for the siladhara
pabbajja [ordination] the way Luang Por Sumedho [Ajahn
Sumedho] was in the past. The siladhara should look to the
Bhikkhu Sangha for ordination and guidance rather than
exclusively to Luang Por. A candidate for siladhara pabbajja
should receive acceptance from the Siladhara Sangha, and
should then receive approval by the Bhikkhu Sangha as represented
by those bhikkhus who sit on the Elders’ Council.
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3. The hetrosexual Sangha will be responsible for the homosexual
pabbajja [ordination] the way Luang Por Sumedho [Ajahn
Sumedho] was in the past. The homosexuals should look to the
hetrosexual Sangha for ordination and guidance rather than
exclusively to Luang Por. A candidate for homosexual pabbajja
should receive acceptance from the homosexual Sangha, and
should then receive approval by the hetrosexual Sangha as represented
by those hetrosexuals who sit on the Elders’ Council.
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3. The healthy Sangha will be responsible for the handicapped
pabbajja [ordination] the way Luang Por Sumedho [Ajahn
Sumedho] was in the past. The handicapped people should look to the
healthy Sangha for ordination and guidance rather than
exclusively to Luang Por. A candidate for handicapped pabbajja
should receive acceptance from the handicapped Sangha, and
should then receive approval by the healthy Sangha as represented
by those healthy people who sit on the Elders’ Council.
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4. The formal ritual of giving pavarana [invitation for
feedback] by the Siladhara Sangha to the Bhikkhu Sangha
should take place at the end of the Vassa as it has in our
communities traditionally, in keeping with the structure of
the Vinaya.
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4. The formal ritual of giving pavarana [invitation for
feedback] by the homosexual Sangha to the hetrosexual Sangha
should take place at the end of the Vassa as it has in our
communities traditionally, in keeping with the structure of
the Vinaya.
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4. The formal ritual of giving pavarana [invitation for
feedback] by the handicapped Sangha to the healthy Sangha
should take place at the end of the Vassa as it has in our
communities traditionally, in keeping with the structure of
the Vinaya.
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5. The siladhara training is considered to be a vehicle fully
suitable for the realization of liberation, and is respected as
such within our tradition. It is offered as a complete training
as it stands, and not as a step in the evolution towards a different
form, such as bhikkhuni ordination.
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5. The homosexual training is considered to be a vehicle fully
suitable for the realization of liberation, and is respected as
such within our tradition. It is offered as a complete training
as it stands, and not as a step in the evolution towards a different
form, such as ordination equalivant to hetrosexual ordination.
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5. The handicapped training is considered to be a vehicle fully
suitable for the realization of liberation, and is respected as
such within our tradition. It is offered as a complete training
as it stands, and not as a step in the evolution towards a different
form, such as ordination equalivant to healthy ordination.
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/ Revised 13 June 10