Moscow Buddhist Monastery

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The «Moscow Buddhist Monastery» adheres to the principle of unification of confessions. That is, monks of any school can join the monastic community of the monastery, as well as monks who do not belong to any particular tradition or school.

Moscow Buddhist Monastery
Religion:	Buddhism
Тeaching:	Pali Canon Structure of the Universe Apocalypse Code Yoga
Сountry:	Russia
Region:	Moscow
Logo:	A
Foundation:	2021
Founder:	Borisov Eduard
https://sites.google.com/view/mosbm

The essence of the idea of a Buddhist monastery is to unite serious practitioners under one roof Buddhism and to unite those who consider themselves a real practicing Buddhist. The degree of authenticity of such and seriousness is determined by the word «monk». That is, those who are ready to become monks and have such a desire. If a Buddhist monk lives a worldly life outside the monastery and outside the sangha, then such a monk cannot be called a real Buddhist monk. If, at the same time, such a monk also wears an orange robe, then he is nothing more than a «clown».

Since the monks of the monastery originally belong to different schools, since the monks practice is different and depends on their particular original school, so far the working day in the monastery looks like individual independent practices of a certain number of people in one large room at the same time, and a certain number of people in separate rooms. So, what and where – as everyone sees fit for himself.

According to the plan, the main building of the monastery has a large hall and many additional rooms of different sizes. On the territory of the monastery, apart from the main building, there are separate retreat cabins: for individual retreat practice, for seclusion.

The monastery is located in the Moscow region.

The concept of «monastery»

The idea of creating a Buddhist monastery was born for the very simple reason that in neither Moscow nor St. Petersburg, nor even, moreover, anywhere else in Russia, there was no opportunity to become a real Buddhist monk. There was no real Buddhist monastery in Moscow and no real Buddhist monastery in Russia until the appearance of the «Moscow Buddhist Monastery» (in 2021). Why can this be said?

A temple and a monastery are two different things. You need to be able not to confuse it. What is a temple and what is a monastery? The temple is a place for laypeople. And a monastery is a place for monks.

In principle, the temple also has its own sangha, which may confuse some prospectors. The temple sangha serves the temple at which it is formed. She organizes and conducts services, seminars and retreats for laypeople. However, firstly, one cannot enter the temple sangha simply at will, just for the sake of becoming a monk. That is, only those who have the necessary skills and abilities for the temple get there, and for mentors, an appropriate education is also required. Secondly, the number of available seats in the temple sangha is always limited. And thirdly, as it turned out specifically throughout Russia, members of the temple sangha live at home. Moreover, most members of the temple sangha live in their own family, have a spouse and children. That is, they are not monks in fact. With all this in mind, an unavoidable question arises. Is it possible to call the temple sangha in Russia a real Buddhist sangha?

Unlike the temple sangha, the monastic sangha usually sets itself slightly different tasks. If the temple sangha sets itself the task, first of all, of enlightenment, and only then of its own spiritual growth. The monastic sangha, on the contrary, first of all, sets itself the task of its own spiritual growth, and only then enlightenment. Thus, the main goal of the monks of the monastery is their own spiritual growth, the achievement of liberation. In Buddhism, such a goal is called «nirvana», and in yoga it is called «moksha».

And what is, in this case, «datsan»? The word «datsan» is sometimes translated as «Buddhist monastery», and many people are confused by this. Often the word datsan is simply called any of the same most ordinary Buddhist temple. However, this approach to the translation of the word «datsan» is erroneous. A more accurate translation of the word «datsan» is «Buddhist monastery-university». In particular, for example, such a «Buddhist monastery-university» is the Ivolginsky datsan. What, then, is a «Buddhist monastery-university»? A «monastery-university» is a university, but not a monastery. To enroll in such a university, a person must pass the appropriate exams. There is no such thing in the monastery. After admission, a person must take a mandatory course of study. There is no such thing in the monastery. While taking a course of study, a person is obliged to download a huge amount of both useful and useless knowledge. There is no such thing in the monastery. While studying, the student, although he wears orange clothes and lives in a dormitory, nevertheless, his lifestyle is close to the mundane and little corresponds to the law (nikaya), no one requires him to observe monastic commandments. This should not be the case in a real monastery. Upon graduation, a person takes mandatory final exams. There is no such thing in the monastery. After the exams, a person can no longer stay at the university, but must go back to his homeland. There is no such thing in the monastery. Upon successful completion of the exams, a person receives an appropriate certificate and goes to his homeland in order to become an abbot in the temple there. That is, most likely, he will be engaged in educational work with laypeople. That is, the university as a whole is an institution that is part of the general infrastructure of working with laypeople. But not with monks.

Thus, it turns out that in the Russian tradition it is customary to call a «Buddhist monastery» something that, in fact, is not a «monastery».

Device Features

Zones

The territory of the monastery is divided into the following zones.

1. Entrance area.
2. Men's zone (left).
   • Men's аthos.
3. Women's zone (right).
   • Women's аthos.
4. Central zone.
5. The common far untouchable zone.

General Plan

1. The original multifunctional house is 18x18. Reassigning the original house: a shared kitchen, a warehouse, tools, a workshop, a place for remote business, a shed, a garage. The first zone.
2. In all three zones (MWC), 6x6 canopies without a floor are closed from mosquitoes and partially from the wind, for outdoor practice.
3. Insulated 6x6 building for practice and sleep in the men's area for 12 people with storage rooms and a 3x2 soundproof utility room (bc: 4 pcs gas tiles, two sinks, shower, gas column) + a free-standing cold toilet with three cabins.
4. Insulated 6x6 building for practice and sleep in the women's area for 12 people with storage rooms and a 3x2 soundproof utility room (bc: 4 pcs gas tiles, two sinks, shower, gas column) + a free-standing cold toilet with three cabins.
5. Insulated 6x6 building for practice in the central area. With a washbasin in the vestibule. Sleeping and cooking in this building is not allowed, a common meal is allowed, provided it is organized as a common practice that is uniform for all.
6. An extension to the toilet of insulated cabins in both zones (with a fan heater and a sink).
7. A free-standing insulated 3x3 bathhouse with bathroom with a gas column in both zones (MW).
8. Retreat single insulated cabins 2x3x3 (outdoor) nine pieces in each zone (MW).
9. Transparent single insulated cabins 2x3x3 (outdoor) three pieces in each zone (MW).
10. Transparent abbot's hut 3x6x3 in the common area (C).
11. Expansion of the original house as needed. The first zone.
12. Insulated building 12x24=288 for general practice in the untouchable zone.
13. Retreat single insulated cabins with specified areas, parameters and filling as needed.

All insulated buildings are insulated in winter. All buildings have a furnace (+ gas boiler) and a warm vestibule.

Clothes

Canvas Russian ethnic kosovorotka and trousers.

An unpainted canvas, due to its simplicity, symbolizes emptiness. Ethnicity symbolizes naturalness and simplicity, which also indicates emptiness. In addition, it symbolizes poverty, which indicates the concept of «bhikkhu» – deprived of everything, poor. It is quite common around the world that the uniform of Buddhist monks becomes precisely the ethnic clothing of the people who live in that surrounding area. In addition to the peculiarities of color, it is also important from the point of view of the adequacy of clothing and climate. The orange color, as a generally recognized sign of a Buddhist monk, is not used in a regulated way, due to the absolute lack of practice of collecting alms.

A uniform form of clothing is only a set for indoor classes. The rest of the monks' clothing is not regulated. Uniforms are provided only to Bhikkhu monks. Women's clothing is identical to men's. The saints are provided with a bleached kit.

Rules

Almost all the work on the territory of the monastery is performed by monks. That is, the construction, cooking and all other matters lie with the monks. There are practically no strangers and believers on the territory of the monastery. This is done so that the monastery's energy has less losses. Some of the monks work in the world for the financial support of the monastery. As a rule, this is remote work or partially remote. The money that is earned in this way immediately comes to the disposal of the sangha. That is, the monk himself, who earns money, does not touch this money. It is the same with the income from the property owned by some of the monks. If income comes from the property, it immediately goes to the sangha. The only contact with money is only with those who are engaged in purchases. These are also monks. The most important thing in such a system is that monks have the opportunity to observe the vow of non-possessiveness. The essence of this vow is that the monk does not accumulate money for himself personally. There are, of course, some shortcomings in this system, in particular, for example, that some monks have property, work in the world or even touch money. However, this disadvantage can be considered as insignificant. And there is no reason to abandon the entire project altogether, just because of this small flaw.

Journalists are allowed to enter the territory to the extent that it does not result in any abuse.

Schedule

 

  5:00 – exit from shavasana, personal affairs

  6:00 – spiritual practice or spiritual service (works)

16:00 – food donation ceremony (reception)

17:00 – spiritual practice

21:00 – personal affairs

22:00 – birch asana

22:30 – shavasana

The schedule is recommended.

Charter

Within the framework of this statute, any member of this community, that is, any member of the community of the Moscow Buddhist monastery, is called a monk. The concept of a monk within the framework of this charter unites the concepts: correspondence semisamanera, correspondence samanera, samanera, anatha, worker, bhikkhu, proletarian. Within the framework of this charter, a sangha is a community of bhikkhu monks only. A community is a community of all monks, regardless of status.

The main task that the monks of the monastery face is not so much enlightenment as their own spiritual growth, the achievement of liberation (moksha).

The monastery adheres to the principle of unification of confessions. That is, monks of any school can join the monastic community of the monastery, as well as monks who do not belong to any particular tradition.

The sangha of the monastery adheres to the principles:

• willingness to admit a mistake about absolutely everything;
• readiness at any moment to discard any practice, method, approach, lifestyle, way of acting in everyday life, and so on for the sake of a wiser method, practice, and so on;
• readiness at any moment to deny the basis, path and fruit of the teaching, if such a proposal comes (no matter from where, «from within» or «from outside»).

All monks of the monastery must observe the commandments for monks, engage in daily spiritual practice and take part in general meetings of the monastic community.

Every day monks need to practice techniques and meditations (formal spiritual practice) at least six hours.

Each monk determines the program of classes for himself at his discretion.

It is permissible not to complete six hours of classes if it is connected with a work that is a service, which does not allow postponement. If a monk is forced to work in the world, then it is permissible not to complete six hours of classes, but at least four hours (with an eight-hour working day, while on non-working days it is supposed to practice completely for six + hours).

All monks should make a report on their practice every week and on their monetary expenses every month. Reports are provided to the community. All the monks' reports on their practice and expenses are available to all other monks.

The vow of non-possessiveness is obligatory for all monks. This means that monks are strictly prohibited from activities related to the accumulation of property or material values in their personal property or for their personal satisfaction.

Violation of the commandment of theft with signs of obsession or mania leads to exclusion from the community without the right to restoration.

Violation of the precept of celibacy automatically leads to exclusion from the community without the right to restoration.

Men and women are located to sleep in different rooms.

It is unacceptable to lock the doors of premises when both men and women are there at the same time.

All work on the territory of the monastery is carried out by monks.

The presence of believers and outsiders on the territory of the monastery is limited to the very minimum.

The decision on admission to the monastic community is within the competence of the general assembly.

The withdrawal from the community of the monastery is free. When going out, his personal monastic dedication is preserved. In exceptional cases, the return of the property that he donated when joining the community is allowed at the request of the outgoing person. The procedure of restoration within the community is identical to the procedure of initial entry.

To work with lay believers, the monastery organizes correspondence programs using electronic means of communication.

Statuses

Remote statuses

When the monastery is in a state of absence of its own territory (land plot or group of premises), then the monastery works only in remote mode. The Institute of Bhikkhu-sangha in remote mode is not organized by the monastery and is not supported. The remote regime allows two types of monasticism: remote semisamanera and remote samanera. Remote samaners should send a report on their practice every week in electronic form to the address of the community. All monks through this common mail account of the community automatically receive all practice reports that come from all other remote and not remote monks. Remote monks are allowed to own property and work in the world. If possible, a remote monk should live outside the family.

For remote monks, the vow of non-possessiveness has only a moral meaning. Using something for himself personally, a monk should, in accordance with this vow, conduct a meditation of donating this something and a meditation of donating himself.

For remote monks, the tenth commandment «not to accept money, jewelry or other donations (personally for yourself)» is observed without reservation: (personally for yourself). That is, in principle, remote monks are not allowed to accept any donations. Accepting donations by a remote monk allegedly in favor of the sangha is a gross violation. That is, everything that a remote monk has should be earned exclusively by his own labor. An exception to this rule can only be a very small donation, presented with perseverance; and also the case when the victim is a close relative.

Remote semisamanera

A semisamanera observes monastic commandments, earns the necessary number of hours of daily practice and comes to community meetings. When voting at the general meeting of the community, the vote of a particular semisamanera is not taken into account, however, if a group of all semisamaners has a consensus (calculated using the same formula as for general issues), then their total vote will be taken into account as the gender of the vote.

The next-ranked status can be obtained by decision of the meeting no earlier than three and a half months (100 days) later. In order to obtain this next status, a semisamanera must have accumulated a total of at least 600 hours of formal practice.

Remote samanera

A remote samanera observes monastic commandments, earns the necessary number of hours of daily practice and comes to community meetings. When voting at the general meeting, his vote is taken into account as the gender of the vote.

Not remote statuses

If the monastery has its own site, the monastery works in not remote regime. The not remote regime provides for two main types of monasticism: samanera and the bhikkhu monk.

Samanera

Everyone is welcome in samanera. Samanera observes the monastic commandments, earns the necessary number of hours of daily practice and comes to community meetings. When voting at the general meeting, his vote is taken into account as the gender of the vote.

The next-ranked status can be obtained no earlier than three and a half months (100 days) later. To obtain this next status, samanera must have accumulated a total of at least 600 hours of formal practice.

At the end of the probationary period and the completion of 600 hours of formal practice, the question of the possibility of samaner's transition to the status of a bhikkhu monk is raised at the general meeting of the community. Having received the approval of the general meeting, samanera thus receives a full moral right:

• be considered a bhikkhu monk if he already has his own initiation into bhikkhu within his original tradition;
• undergo the procedure of initiation into Bhikkhu in the tradition of Thai mahanikai (about the order of which, if necessary, you can consult on the website theravada.su ), or in another generally recognized Buddhist tradition.

Bhikkhu Monk

The bhikkhu observes the monastic precepts, accumulates the necessary number of hours of daily independent formal practice and comes to community meetings.

After that, every ten years, by the decision of the general meeting, further regular tonsure is performed. It is not necessary to refrain from cutting hair between haircuts. Each regular tonsure increases, respectively, the status of a bhikkhu monk. When voting at a general meeting, the vote of a bhikkhu is counted multiplied by the number of tonsure.

Variants of statuses

Anatha

Anatha has property in his name. The sangha uses this property for its activities or receives income from it. Anatha can be either a samanera monk or a bhikkhu monk.

Trudnik

The worker works to earn money for the sangha. A worker can be either a samanera monk or a bhikkhu monk.

Pure Bhikkhu (Proletarian)

Has no property, does not work in the world, does not receive and does not have money for personal expenses.

Management

The highest authority in the monastery is held by the general assembly of the monastic community.

All decisions of the general meeting are taken by consensus. That is, a decision is considered adopted if there is more than half of the total number of votes for it, taking into account the absentees, who are counted as abstaining, and provided that the number of votes against is less than a quarter.

Any member of the community can put forward a question for discussion at the meeting.

The meeting of the monastic community is held at least once a month. It is allowed to hold a meeting and participate in it using electronic means of communication.

The current affairs of the monastery are managed by a senior monk chosen by the assembly.

The abbot is responsible for spiritual development.

The assembly chooses the rector from among its ranks, and can also invite him from the outside.

The level of the abbot cannot be lower than the level of a Buddhist monk (bhikkhu).

The word of the abbot is stronger than the word of the senior monk.

The minimum term of office of the rector is one month continuously. The maximum term of office of the rector is ten years in total. The minimum term for a senior monk to carry out his duties is one month continuously. The maximum term of office of a senior monk is ten years in total.

Financial Support Group

community of sponsors

The financial group accumulates the necessary resources for the planned expenses.

The group is led by a senior monk who is not a member of this group himself.

The members of the group are major sponsors.

The existence of several financial groups is allowed.

According to its activities, the financial group compiles complete consolidated accounting documents for its members, the senior monk and the sangha. For sponsors who are not members of the group, the financial group compiles incomplete consolidated accounting documents.

If a financial group makes a purchase, then it also provides delivery. If the purchase is made jointly with the community, then the delivery is carried out jointly.

In general, the property purchased for the community formally enters into the joint indivisible property of all bhikkhu monks (sangha).

If the property assumes the presence of an official owner, for example, real estate, then the legal owner can be recorded as a specific member of a financial group, as a group of members of a financial group with or without allocation of shares, and a specific monk or group of monks. It is also allowed to conclude lease, use or ownership agreements for the above-mentioned persons.

Conducting donation collection activities by both members of the financial group and members of the monastic community is strictly prohibited. On the part of the monastery, official (any) confirmation of the sponsor's status in relation to anyone is unacceptable. The only public face of a financial group can only be a senior monk. Any announcement about the collection of donations in favor of the Moscow Buddhist monastery is a deliberate lie.

The sponsor of the monastery cannot be the state, a state institution or any other legal entity that receives financial support from the state, regional, local or other administrative budget.

Commandments for all monks

The first ten commandments (from the Thai Mahanikai tradition)

• Don't kill.
• Do not steal.
• Refrain from any sexual activity.
• Don't lie.
• Do not use intoxicating substances that lead to carelessness.
• To take food no more than twice a day, if possible no more than once a day.
• Not to be entertained by dancing, music or attending entertainment events.
• Do not use perfumes, cosmetics or other jewelry.
• Do not use a luxurious, large or not hard bed.
• Do not accept money, jewelry or other donations (personally for yourself).

The following commandments for all monks

• Not to satisfy worldly desires.
• Do not cause physical pain to anyone.
• Do not kill insects and animals. If possible, do not dig the ground.
• Do not harm plants (if possible). Plant broken branches with cuttings.
• Do not kill seeds, do not throw seeds in the trash. Plant.
• Refrain from touching anyone.
• Do not lose sexual energy.
• Do not sleep in the same room with the opposite sex.
• Not to communicate with the opposite sex (for the sake of communication). Do not seduce persons of the opposite sex. Do not look at people of the opposite sex.
• Do not enter the part of the monastery territory that is reserved for the exclusive presence of only the opposite sex there. To enter and stay in the part of the monastery's territory that is reserved for the recommended presence there only of the opposite sex, only if it is related to work-service.
• Women in general places should wear clothes that cover the whole body (feet, hands, head – not necessarily), as least tight as possible.
• Do not have greed for sleep. Sleep no more than seven hours. Don't wallow. It is recommended to sleep not in shavasana, but in padmasana. It is recommended not to sleep in the dark. It is recommended not to sleep on the left side.
• Do not sleep outside the sangha. Do not sleep in transport. It is recommended not to sit in transport.
• Keep your posture.
• Refrain from back supports. If possible, do not sit on chairs and everything that has backs. If it is necessary to sit on a chair or similar, it is recommended not to lean on the back, and put your feet in a padmasana or other more or less correct position.
• Not to leave the territory of the monastery without necessity, predetermined by practice or service.
• Do not go to relatives or to someone with whom there was a worldly relationship. Not dating. Don't call. Don't write letters.
• Do not borrow. Not to lend.
• Have a minimum of things.
• Do not have property and savings. Do not own land.
• Do not spend earned money on food. Do not spend the money earned on yourself. Donate all the earnings to the sangha.
• Not to have thoughts of ownership in your mind for anything, even for personal belongings, clothes and your own body.
• Not to have thoughts of ownership in the mind of money given out for personal expenses. If possible, donate this money back as much as possible.
• Do not take someone else's without permission. Do not use other people's things without permission. If possible, do not use other people's things.
• Do not appropriate other people's items or items of common use.
• Do not pick up food from the garbage.
• Do not eat outside the sangha. Do not eat at a party.
• Do not eat at the usual time for sleeping.
• It is recommended to take food and water two days later on the third.
• Refrain from the desire to eat something delicious. Choose food products so that there is no attachment to any taste. Don't get caught up in the taste.
• Do not eat: sweets, sugar-containing drinks, palm oil, coffee, tea, alcohol, ice cream, cold. Do not fry. Abstain from eating with the accumulation of killing karma. If possible, do not eat live seeds.
• Refrain from eating everything except: buckwheat, rice, other cereals, vegetables, fruits, mushrooms, greens, seaweed, bread, pasta, eggs, vegetable oil, butter, cheese, cottage cheese, milk, nuts, soy products, sesame paste, bran, ketchup, one hundred percent juice, homemade decoctions, vitamins. When in the forest, it is allowed to pluck and eat what grows naturally. Warm up hot to at least 40 degrees.
• It is recommended to constantly observe fasting – be limited only to: buckwheat, rice, potatoes, root vegetables, cabbage, seaweed, herbs, bananas, oranges, apples, soy products, vegetable oil, vitamins. Salt is recommended to be used only for cleaning techniques.
• A meal should be a donation. Take food with your right hand. When making a donation of food taken from the altar, it is recommended not to use a spoon or fork.
• For individual or microgroup cooking or eating, organize the whole process so that it does not catch the eye of other monks, if possible. Do not cover the glades, do not set up tables. On completion or readiness, the convocation should not be arranged.
• If there is an alienated order of cooking in the sangha, then enter and stay in the common kitchen only if it is related to work-service.
• Do not throw away what is good for food. Do not leave food uneaten.
• Do not drink cold water. Do not drink tap water.
• Keep the internal heat (do not overcool the body).
• Be treated only with yoga, qigong and the like. To turn to medicines, surgery and other medical means only in case of extreme necessity.
• Do not use ointments. It is recommended not to use toothpaste and dental rinses.
• Don't defend yourself.
• Don't talk nonsense. Speak only on the basis of karuna.
• Do not talk about mystical experiences unless absolutely necessary.
• Do not scold. Refrain from criticism whenever possible.
• Do not speak ill of others, do not scold behind your back.
• Do not swear, do not slander.
• Don't have negative conversations.
• Do not violate the commandments for speech in writing or electronically.
• Do not violate the commandments for speech in thoughts: do not think through deceptive ideas, do not defend yourself in thoughts, do not be empty-minded, do not swear in thoughts, do not scold in thoughts, do not think badly about others, do not think negatively.
• Not to disclose orally, in writing or electronically personalized information about other monks.
• Do not play computer games. Do not play other games or have fun in any other way.
• Not to do anything for the sake of appearance, for the sake of beauty, except for the device of the altar and the objects placed on the altar.
• Refrain from looking for impressions. Refrain from contemplating interesting things. Don't be curious. Not to admire. Not to be interested, not to observe and not to study anything that is not related to practice or service.
• Do not show interest in animals.
• Do not read extraneous (mundane) books.
• Do not watch extraneous (mundane) videos. Don't watch TV.
• Listen only to audio recordings that comply with the law. It is recommended to check all downloaded audio recordings for the absence of a zombie stream, or use only reliable sources. Don't listen to the radio. Constantly listen to the mantra.
• Constantly repeat the mantra.
• Keep the subject of meditation constantly in mind.
• Walk neatly dressed.
• Do not miss community meetings.
• Do not touch other people's food and other people's sacred objects. Do not touch common sacred objects.
• Do not touch the saints. Do not use things belonging to or intended for saints.
• Do not touch the altar without ceremony. Do not lay or take objects and donations from the altar without a ceremony.
• Do not damage or throw away mandalas, sacred objects, portraits of saints.
• Avoid thoughts based on greed.
• Avoid thoughts based on hatred.
• Do not allow thoughts that deny the truth.

The additional clarification for all monks at the time when they are forced to live outside the monastery

• Not to have more than one house (cell) to live in.
• Do not leave the house (cells) without necessity, predetermined by practice or service. It is recommended to take a hot shower when returning home.
• Do not eat outside the house (cells).
• Do not sleep outside the house (cells).
• Do not keep animals.
• Do not spend earned money on food. Donating everything you earn to the altar. To take money from the altar for yourself (especially for food) only after the appropriate ceremony, not less than a day after the laying. Don't be tempted by buying groceries.
• Do not accept donations.

Stream of Truth

For laypeople who want to conduct Buddhist spiritual practice under the guidance of real Buddhist monks, the «Stream of Truth» program has been organized.

The difference between the program for laypeople and the program for monks is that laypeople are not limited by any framework. Unless, of course, you count those limits, the observance of which the layman chooses for himself.

If we abstract from the details, the practice of laymen and the practice of monks coincide on the initial grounds: basic doctrine, basic means, method and main goals. Theoretically, within the framework of spiritual practice, laypeople should practice everything the same as monks, but only to the extent that is available to them, taking into account personal internal factors and external circumstances.

Therefore, anyone who intends to join the «Stream of Truth» program should first of all familiarize himself with the practice that monks are engaged in.

It is necessary to study first of all the monastic commandments. Studying the monastic commandments, a layman should make for himself an individual list of those commandments that he personally undertakes to observe. The personal list does not necessarily have to be limited to those items that are prescribed in the charter of the monastery. It is allowed to insert your own items into the list.

You will need to make a program of your practice.

Theoretically, the practice can be divided into formal and informal. Formal practice is, for example: asanas, pranayama, qigong, prostration, meditation, walking practice, kriya yoga, reading the law, reciting a mantra or vow in a sitting position. Informal practice is, for example: reciting a mantra as you go, meditation as you go, observing the commandments, observing the right lifestyle, observing the right daily routine, the right way of looking at things, the ceremony when handling the altar, other ceremonies, compassion for all living beings, correct speech. Formal practice is performed at a certain time, specially designated for this lesson, with the postponement of all other cases. Informal practice is performed without postponing other things, along the way. As a rule, no special time is allocated for informal practice. If a practitioner does not have a formal practice in his daily program, then most likely this person is engaged in profanity, such a person can hardly be called a real spiritual practitioner.

The applicant must draw up a program of his practice, primarily formal. As a rule, Buddhists, by virtue of familiarity with any tradition, already have a sufficient arsenal of their own practices. If a person still has problems with drawing up a personal training program, then you can see the practices that are offered at the link «Academy of Truth»: Academy of Truth. If this does not help, then contact the sangha with this question at: [email protected].

Having compiled a list of commandments, a program of formal and informal practice, the applicant submits an application to the sangha mail: [email protected] , in order to join the "Stream of Truth" program. You will need to attach a compiled program to the application. After receiving consent, the layman begins to carry out his program, while keeping, if necessary, a practice diary. Every week a layman should send a report on the implementation of his program, the observance of the commandments, as well as on the successes and failures in the process of implementation. The layman sends his report to one of the two addresses of his choice. The first address assumes that only monks will read the layman's report. The second address assumes that the report will be read not only by monks, but also by other laypeople participating in this program. It is allowed that, if desired, a lay person can send reports only to the address of the rector.

Based on the reports, the sangha will decide to raise the status of a lay person. The first status: «going into the stream of Truth». The second status: «entered the stream of Truth». Depending on the level and specifics of the practice, other statuses are also possible.

Links

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Discussion on the Dharma Forum: https://dharma.org.ru/board/topic9842.html

Discussion on the Syntone Forum: http://forum.syntone.ru/index.php?showtopic=24677

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Official website: https://sites.google.com/view/mosbm

E-mail: [email protected]