{"id":4282,"date":"2017-04-19T07:49:06","date_gmt":"2017-04-19T11:49:06","guid":{"rendered":"http:\/\/blogs.dickinson.edu\/buddhistethics\/?p=4282"},"modified":"2017-06-30T22:18:15","modified_gmt":"2017-07-01T02:18:15","slug":"ways-of-forsaking-the-order-according-to-the-early-vinaya","status":"publish","type":"post","link":"https:\/\/blogs.dickinson.edu\/buddhistethics\/2017\/04\/19\/ways-of-forsaking-the-order-according-to-the-early-vinaya\/","title":{"rendered":"Ways of Forsaking the Order According to the Early Vinaya"},"content":{"rendered":"<h6>ISSN 1076-9005<br \/>\nVolume 24, 2017<\/h6>\n<h3>Quitting the Dhamma: The Ways of Forsaking the Order According to the Early <em>Vinaya<\/em><\/h3>\n<p>Ven. Pandita (Burma)<br \/>\nUniversity of Kelaniya<\/p>\n<p>In this paper, I argue that in the early <em>Vinaya<\/em>, contrary to the commentarial tradition: (1) two ways of forsaking the Order, equally valid, co-exist; and (2) nuns who have left the Order may be re-ordained without guilt.<\/p>\n<p><a href=\"http:\/\/blogs.dickinson.edu\/buddhistethics\/files\/2017\/04\/Pandita-paccakkhana-final.pdf\">Read article<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>ISSN 1076-9005 Volume 24, 2017 Quitting the Dhamma: The Ways of Forsaking the Order According to the Early Vinaya Ven. Pandita (Burma) University of Kelaniya In this paper, I argue that in the early Vinaya, contrary to the commentarial tradition: (1) two ways of forsaking the Order, equally valid, co-exist; and (2) nuns who have &hellip; <a href=\"https:\/\/blogs.dickinson.edu\/buddhistethics\/2017\/04\/19\/ways-of-forsaking-the-order-according-to-the-early-vinaya\/\" class=\"more-link\">Continue reading <span class=\"screen-reader-text\">Ways of Forsaking the Order According to the Early Vinaya<\/span> <span class=\"meta-nav\">&rarr;<\/span><\/a><\/p>\n","protected":false},"author":317,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_post_was_ever_published":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[99241],"tags":[2650,2663,2678,2670,2592,1010],"class_list":["post-4282","post","type-post","status-publish","format-standard","hentry","category-volume-24-2017","tag-burma","tag-indian-buddhism","tag-monasticism","tag-nuns","tag-theravada","tag-women"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5X8HA-174","_links":{"self":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/4282","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/users\/317"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/comments?post=4282"}],"version-history":[{"count":0,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/4282\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/media?parent=4282"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/categories?post=4282"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/tags?post=4282"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}