Chapter III Admission, Discipline and Management of Monks' Groups

Article 9 Being a monk must be voluntary, in good health (including no physical defects), in good health, Buddhist, patriotic and law-abiding, with a certain cultural foundation, with the permission of parents and the consent of family members. A monk who wants to become a monk can only accept to stay in the temple if his identity and origin are recognized as meeting the requirements of becoming a monk, and then he can be appointed as a teacher, awarded the five precepts of three conversions, officially shaved after more than one year's inspection by a monk group, and issued a decree according to the prescribed methods and procedures.

Article 10 To convert to the Three Treasures, one must be voluntary, patriotic, law-abiding, and have a certain belief base. Only through the introduction of Buddhists can one convert to be a teacher.

Accepting a converted disciple should be done in a solemn way. Converts must fill in the form, register their personal names, resumes and references, and submit them to the temple for preservation.

Article 11 The monastic monks' group is sound, the Taoist style is serious, the management is standardized, the legal system and living facilities are complete, and they can teach the Three Altars' Great Commandments. The list of monasteries that can hold lecture ceremonies shall be submitted by the Buddhist associations of all provinces (autonomous regions and municipalities directly under the Central Government, the same below) to the Chinese Buddhist Association for examination and approval in strict accordance with conditions and actual needs; Without the approval of the temple shall not be held without authorization.

To teach the three precepts in monasteries with the qualification of preaching precepts, the provincial Buddhist Association must obtain the consent of the religious affairs department of the provincial government in advance and report it to the Chinese Buddhist Association for examination and approval.

There are about five monasteries in the country that teach the three commandments every year; The number of people who are ordained at each time is generally around 200; Abstinence period is not less than four weeks, so as to organize new abstainers to learn abstinence method.

Article 12 A monk and ordained person must be at least 20 years of age, meet the conditions as stipulated in Article 9 of these Measures, and enter the church for monk and ordained only after holding an ID card, a copy of official records and a certificate from the local competent department and the temple where he is located, which has been screened and identified by the Buddhist Association of the province where the temple is located. People over 60 years old are generally not given precepts except those who add or supplement them.

Thirteenth teaching three altar commandments, the object is mainly the province ordained; Those who become monks and ordained in other provinces must obtain the consent of the Buddhist Association of the province where they live, issue a certificate and introduce them to become monks and ordained.

Article 14 When teaching the three great commandments, the commandments must be taught separately. Teach the bhikshuni precepts, and conditionally implement the two-part monk precept system. Abolish the practice of burning incense and scarring.

Article 15 The Buddhist Association of China shall uniformly print and number the rings, which shall be issued by the provincial Buddhist Association. In violation of national laws and regulations, those who abandon the precepts and become secular will be recovered by their Buddhist associations or temples and handed over to the provincial Buddhist associations for cancellation.

Article 16 Tutors, hairdressers and converts must be monks who love their country and religion, have good conduct, are familiar with teachings and laws, and abstain from wax in summer. Its qualification is recognized by the provincial Buddhist association according to the conditions, and a certificate is issued. Those who fail are not allowed to preach, accept disciples or accept converts.

Seventeenth temples should be based on actual needs, put forward the number of resident monks, reported to the competent government departments for approval. Within the prescribed quota, anyone who accepts the abbot and monk to become a monk must check with the precepts, decrees or local Buddhist associations (if there is no Buddhist association, it can be proved by the original temple); A new monk shall be handled in accordance with the provisions of Article 9 of these Measures. Monks who require permanent residence in monasteries must pass a year's examination, then declare their household registration to the competent government departments and go through the formalities of relocation.

Article 18. If the resident monks leave the monastery, the monastery shall withdraw the precepts and decrees and transfer the household registration back to the original place. Those who violate strict precepts, don't abide by temple rules, and don't change after repeated education will be removed from the list after discussion and decision by the temple affairs meeting. Those who use their status as monks to swindle and swindle, commit evil deeds, corrupt Buddhism and have a very bad influence will be reported to the Buddhist Association at a higher level for approval after the decision of the temple affairs meeting, and their monks will be expelled, their commandments and decrees will be confiscated, and their accounts will be transferred back to their original places. Those who violate the criminal law shall be handed over to judicial organs for handling.

Nineteenth resident monks must settle for more than two years before going out to study, and must obtain the consent of the temple to issue a certificate, indicating the place of study and the time limit for exchange. Open the certificate in disorder, causing serious consequences, shall be investigated for responsibility. Only when the reception temple has issued relevant certificates, can it be allowed to hang the bill, and go through the formalities with the relevant departments of the local government according to the regulations on the migration and flow of citizens.

Monks who hang orders must abide by the rules of the temple, practice and cooperate with others. If there is any violation, if you are persuaded not to listen, you can order at any time.

Supplement:

1, you have to be a man

You must devote yourself to Buddha.

3, you have to have something to do with Buddha.

4. You have to find a monk and ask him to accept you as an apprentice.

We must first make clear the purpose of becoming a monk, which is the first condition, otherwise what kind of monk will we become?

Becoming a monk (where pravrajya^, pabbajja^, Labutu, Tibet! byun%-ba)

Symmetry of "at home" It means to say goodbye to family, abandon secularism and concentrate on practicing Buddhism. Also known as dust. On the Manifestation of the Holy Religion (Dazheng 31.494c):' A monk means to be dignified, abandon the secular environment, be banned, and seek a clean home.'

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.

It is a dilemma to concentrate on Tao, abolish family business, specialize in Tao, abolish family business, and obey the law. 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 in an empty place, but his heart is unintentional, his introspective thoughts are removed, and his foreign affairs are gone, then it is easy to learn from old friends and practice precepts. '

(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 live a life without me and desire by becoming a beggar. 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 3% Haye-Sakya > Cloud:

There are obstacles and dust in home life, but the life of becoming a monk 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 won't get 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".

From: China Buddhist Encyclopedia