[20 points] Excuse me, how can I become a nun?

Becoming a monk means saying goodbye to your family, abandoning the secular world and concentrating on practicing Buddhism. Also known as dust. There are three clouds in "On the Promotion of Holy Religion": "When you become a monk, you become a monk, and you abandon the customs and ban it, as if you were begging for purity and living by yourself."

India has the custom of becoming a monk since ancient times. In the Vedic era, some people abandoned their homes and sought liberation. After that, Brahmins and others also suffered from the wind disaster and went into secluded places in the mountains to concentrate on monasticism. As far as Buddhism is concerned, it began with Buddhism becoming a monk, and even later cults focused on becoming a monk.

As for Shi Zun's notes on becoming a monk, according to the Book of Becoming a Monk and the Book of Prince Ruiying Becoming a Monk, it is said that Shi Zun came out in the middle of the night in the stars, made his car hide and love horses, rode out of the city, dismounted in a secluded place, took off his crown and wreath, and shaved off his beard with his sword. Therefore, whoever wants to become a monk must first practice Buddhism, then shave off his beard and hair from his teacher, put on his cassock and be ordained as the law, which is the decent monk. The yoga teacher's "On the Earth" (Volume 21) said:' What is the cloud of good dharma? That is to say, if a person learns from a Buddhist college or a disciple's college that Buddhism has been learned and has gained a clear belief, he should learn from it. If you worry at home, if you live in a dusty place, you will still be in vain. Therefore, I should give up all my wife and family treasures. In Penai's good words, I am giving up my family law and interested in staying away from home. Since you become a monk, you should be diligent in correcting your behavior, so that you can be complete and be born in good law and good law. Why did Yunhe become a monk? In other words, if you get the good dharma and want to increase your strength, you have to go through four reasons to become a monk, be disciplined by foot, or be taught by labor policy. "

In Confucian classics, there are countless narratives about becoming a monk. For example, Volume XIII of Mahayana Solemnity states that there are three kinds of monks: (1) being encouraged by others to become monks (Shamdana-Labuda) and (2) becoming monks by oneself (Dharma-Dharma). There are two kinds of monks in Volume 29 of the Yoga teacher's On the Land: (1) A monk who is good at Taoism says that he is in Binaye, that is, a bhikkhu, a bhikkhu, a Misha and a Shamini. (2) Anyone who becomes a monk in Naje's bad words is called heresy, or has no clothes at all, or is in rags, or painted with ashes. Volumes 23 and 24 of the Maha Monk Law list 26 kinds of people who are not allowed to become monks, such as stealing, being more economical, seamless, too young, too old, even heretical and ugly. In Volume 4, Volume 2 of Four Laws, Qi Wenxuan's words of Wang Xiaoliang Zi are quoted, and it is said that there are eighteen difficulties at home: (1) giving up parents' feelings, (2) giving up one's wife's kindness, (3) giving up one's position, (4) starving and dieting, (5) being addicted to vegetarian dishes, with excellent taste, and (6). (10) does not see five colors, (1 1) does not smell eight tones, (12) does not hide or play, (13) does not indulge in physical illness, and (14) does not sleep.

Mahayana's principle of becoming a monk is to cultivate bodhicitta and altruism, but it is not limited to becoming a monk. Therefore, I object to hearing that monks only regard tonsure as the original meaning of becoming a monk. For example, the scroll of Vimalakīrti says,' Vimalakīrti said, but you will find that you have three bodhicitta, that is, becoming a monk at once is enough.' The Grand Solemn Sutra also said:' Bodhisattva becoming a monk is not shaving her hair. Why? If you can make great efforts to free all sentient beings, you are a famous bodhisattva, not because you wear dyed clothes. Becoming a monk is not in the name of self-discipline. Diligence and diligence, called becoming a monk, are to satisfy all the reasons of Buddhism. "

Besides, there is a difference between becoming a monk and staying at home. For example, the thirty-sixth volume of "The Sutra of China" lists the joys and sorrows that are comfortable and uncomfortable at home, which means that people at home suffer from the discomfort of money, gold, silver, pearls, animal husbandry, Gu Mi and handmaiden. Becoming a monk is the freedom to suffer from greed and ignorance. At home, money, gold and silver, pearls, and even handmaiden make people grow freely; Being a monk takes pleasure in not following the discomfort of the three poisons. The Great Treasure Sutra (Volume 82) and Yu Jia Presbyterian Church also extensively talk about the advantages and disadvantages of home and home, saying that it is better to become a monk than to be dusty at home. Bound by furniture, it's okay to become a monk.

"On Great Wisdom" Volume 13 The difficulty of becoming a monk after a family trip:' If you want to concentrate on the Tao, your family business will be ruined. If you want to specialize in family business, your family business will be ruined. This is a dilemma. Being a monk will never be confused, and it is easy to concentrate on the road. It's hard to make trouble at home again and let it become the root of all evil. If a monk, for example, someone is out in an empty place, but he is carefree, his inner thoughts are removed, and his foreign affairs are gone, it is easy to learn from his old friends and practice the precepts. "

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2 becoming a monk (Sanskrit pravrajya^, Pali pabbajja^, Tibetan Labutu! byun%-ba)

The forty-seventh volume of The Land of Yogis reveals the merits of learning to become a monk at home, which means that the merits of becoming a monk are vast and far better than at home. The merits and demerits of becoming a monk are also widely described in Volume 4 of the Classic of Virtue and Fool.

◎ Attachment: Ouyang Hancun's translation of the third chapter of Primitive Buddhist Thought (excerpt)

(1) Real becoming a monk and its motivation: Anyone in the family who believes in Buddhism and practices according to his teaching method can achieve the great goal of liberation. Although, in a word, the world is based on desire, it is difficult to cultivate without desire and self in this world. This is only on the surface, limited to the fruit at home, for the third time no return, do not recognize nirvana. Therefore, we can push forward the great ideal, and we can push forward the way to make this reality appear, that is, to become a beggar by becoming a monk and live a life without me and desire. Give up family, wealth and love, and Snay will leave me and stick to his own desires. For example, the "Central" of the 38th 〈Maha^tan! "Ha San% Haye-Sato" says:' There are obstacles and dust in home life, but it is open-minded and free. At home, it is difficult to devote yourself to Sanskrit until the end of your life. You'd better shave your hair today and wear a robe (rotten clothes). From staying at home to being homeless, if so, he will give up less money or more money, how many relatives he will give up, shave his hair, put on his robe and leave home from being homeless. "

This is a sentence that the Buddha often praised after demonstrating that it is difficult to practice thoroughly in the world. My husband has a bad haircut and no fixed residence. It's not just the appearance of becoming a monk, but that he can really leave home and concentrate on his eternal liberation for the persistent reasons in the world. From a historical point of view, as mentioned above, this is also inherited from the third or fourth stage of the Brahman system. However, the Brahmanism system will not reach home until later in life. On the other hand, the Buddha doesn't care about age, regardless of age. Anyone who feels the pain of life should persuade him to become a monk, which is very different from the Brahmin system. Gai Rufo said that life has a certain age and he became a monk at the age of ten. Although there is a purpose, it is said that you will get old and aim at Tao, so there is no need to confine yourself to people who are unfaithful forever. This Buddhist group has all kinds of monks, old and young, men and women. This is the truth, and so is the result of being rewarded by the Buddha.

Therefore, the Buddha's so-called becoming a monk requires great determination. In principle, if it is not true, it will be freed forever. Those who can truly realize that life is worthless will never have such expectations. In any case, madam, it is not easy to die when your hair is still wet and your blood is full. Try to quote the precedents of the disciples of the Buddhists, and we must not forget that the motivation is pure, the Tao is strong and the Tao is hard. Today, although we don't have time to describe them one by one, if we list some precedents, we will see that they are with Luo (mouse! t！ Hapa^la) is one of them. According to He Luo, he was born in a worrying country and was the only child of a good family. Since I was taught by the Buddha, I have been thinking about life from a painful experience, and it is difficult to stop if I want to get rid of it. Although my parents sobbed to dissuade me, I was obedient, so I came to the end. I was a beggar. It seems that this attitude is firm, that is, it can be taken away by the whole world. This story is contained in Hanshu China Jing (Volume 31), Lion and the Compass (Twenty-eighth via Central China, Rat! t！ Hapa^la· Satya) and Theraga^tha (776 ~ 805). Especially Brother Long's narration and expression after becoming a monk are beneficial to people's awe. A?vagho?a, a Buddhist poet, wrote Yunlai and Rogge. It is said that many monks became monks by reciting this song, which is true. To sum up, the Buddhist order, the real ideal monk, is based on such motivation and determination, that is, the Buddha himself became a monk because of pure motivation, so he did so before becoming a monk.

It should be noted that among the disciples of Buddhism, many people became monks because of their special personal experiences and painful lives. As a tool of Buddhism, being a monk is true because of personal experience, not because of the impermanence, bitterness, emptiness and selflessness of all life. For example, Buddha, Luo, and his eldest son, Jesher, mentioned above, have no other sins or special sufferings, but they also have this great wish. In particular, the concept of impermanence and karma is the biggest motivation, and the Buddha and even all his disciples became monks because of this, as mentioned above. Our life is always expected to continue to develop in infinity, but the fact is just the opposite. This is human nature. If we think deeply, we will be the most sad people. If you want the most important money, power, reputation, love, etc. in the world. You can't do anything for anyone so you can't leave it but don't try to save it. All this is in the arms of Yunlai and Luo Zhi, and it is detailed. To sum up, what was mentioned at the end of the last article is suitable for getting a glimpse of becoming a monk by judging all the values of life, which is the basis of becoming a monk philosophy.

(2) Becoming a monk because of impure motives: realistically speaking, the same is true today. Anyone who is a disciple of Buddha may not become a monk because of pure motivation. Especially when the Buddhist monk group is powerful, there are many people attached to it, so many people become monks because of impure motives. Gai had a disciple who took becoming a monk as a Buddha. Although he has no specific occupation, he should not worry about food and clothing, but enjoy it. There are also thieves who become monks for food and clothing by robbing tombs, debts and terror because of difficulties in national affairs. Even heretics who want to steal Buddhism have become monks, so although they are Buddhist disciples, they don't have to be enthusiastic. Among them, there are many untrustworthy people, and they are also different. Therefore, the Buddha can be divided into four categories: the first category is the winner of the Tao. The second is to be able to speak righteousness but not to act. Third, in the name of monasticism, but for life. The fourth is the person who commits virtue. This is not a classification based on Buddhist disciples, but can be applied to the general Samoan community, without discussion, but Buddhist disciples should also be included. In other words, the real monk is only the first kind. As for the fourth, it is a disgrace to cults and a shortcoming of others.

But why didn't the Buddha completely reject this impure motive? According to the statement that Buddha is the peerless ancestor, I am confident that I can turn my generation into pure motivation after becoming a monk! Many of Gairufo's disciples started in this way and later became arhats. Look at the words "elder brother" and "elder song", which are very important. That is to say, Buddha has no other four surnames, regardless of gender, and all think that Tao is an instrument. From its starting point, pure motivation is precious, but impure people should be allowed to do it, and everything should be guided, so is the so-called magic skill of teaching precepts and guiding the way. The reason why the Buddha became the teacher of the Three Realms is based on the words of the Sangha. It goes without saying that he converted to Buddhism because of impure motives, which is the most taboo to slander monks against Buddhism. Therefore, the statements quoted above and in the Compass, as well as the three families of Shajidi Amethyst, are nothing more than recording the exhortation of the Buddha, rejecting impure motives and turning them into real motives.

[Resources] Miscellaneous Agama Volume I; The old translation of Hua Yan Jing (Volume 43); Quadrant law, volumes 33, 34; "Five laws" Volume 29; "Big Bhikkhu 3,000 Dignity" volume; On the Great Bodhisattva Volume 66; Translation Collection, Volume 4; History of Buddhism in zhina, Volume 4; Early Buddhism "social life"; Masaharu Miyamoto, editor-in-chief of Research on the Founding History of Mahayana Buddhism; Ren Shengtai Shun, editor-in-chief of "Research on Dragon Tree Religion".