One of my serial articles about the interpretation and application of the eight Buddhist bhikshuni ordination methods (Shi Ai-Ren Jing 2018-6-22)

The Eight Honors is the primary ordination of the monk. Since ancient times, there has always been some controversy in how to hold it. Especially in the era when democratic consciousness is on the rise, even the religious world has already had nuns citing scriptures to deny its existence value. We are trying to advocate the abolition of the Eight-Jing Law in order to achieve the spirit of equality among all beings in Buddhism. Therefore, it is very necessary for us to face this problem squarely so that we can grasp a more appropriate sense of tolerance.

I personally became a monk in 1999, and it has been exactly XNUMX years since I have laid the foundation of the precepts for monks to practice in the traditional Chinese jungle created by the sages of modern Zen Buddhism in Hong Kong’s Po Lam Temple. He has also participated in various schools of nuns and ordination groups under the leadership of the lawyers in Taiwan, Shangguo Xiaqing, which belonged to the Taoist style of the Lvzong in China, and has been to the largest nuns and nun groups in mainland China for many times; Thousands of resident nuns at the Pushou Temple and the nuns and monks of the same Taoist style participated in the school.For these two great styles, which are quite representative in Chinese Northern Buddhism; the Chinese jungle and traditional law school have a profound experience and a balanced way of personal maintenance. I am willing to learn from my own practice. The experience is put forward and shared, hoping to arouse predestined practitioners to pay attention to the precepts and to master the correct concepts and methods of holding them.

Basically, my personal standpoint is mainly based on the central idea of ​​the truth of the middle realities taught by Buddhism, as well as a humanistic standpoint of compassion for all beings, with the goal of accomplishing self-liberation and harmony of Dharma and Dharma. It is not from the standpoint of various portals to make a comparison between the truth and the truth of the situation. After all, the historical record is in the past, and the past cannot be recalled and verified. All powerful arguments can only be said in the end. It is difficult to judge each principle, so as a practitioner who is held to hold, I only want to talk about some real experiences and opinions purely based on the experience of holding hold, and provide them to fellow practitioners for reference, in order to achieve mutual understanding in the Dao and Karma. The purpose of the increase is enough!

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My interpretation and application of the eight Buddhist bhikshuni ordination methods serial article 2018 (Shi Ai-Ren Jing 6-24-XNUMX)

First, I will give you a brief introduction to the commandments of the Chinese jungle and the differences in the Taoist style of the Lvzong Sangha.According to my personal experience, the jungle precepts with Chinese characteristics and the preceptive spirit of the Luzong Sangha are both very rigorous, but there are some differences in the precepts. The main reason is the roots and attitudes of the holders. Because of the difference in teaching methods, and the origin of this difference, I have also learned a little about the reason why the Chinese jungle was formed in response to the era from the perspective of the history of Sino-Indian Buddhism.It is said that this is because the great virtues of the early Chinese Zen Buddhism have felt that various subtle aspects of the precepts and precepts conflict with their major practice, and they have even created a situation that restricts the obstacles, such as Zen and Zi. To participate in Zen, we have to enter directly from the empty door and point to the mind and nature. Therefore, at the beginning, all the laws must be broken. The so-called Buddha comes to the Buddha, the evil comes to the evil, this is exactly the same as the law practice must be in relation to the matter. Paying attention to the subtleties has produced great opposition. Therefore, for those who adapt to this kind of root mechanism to achieve their main practice more smoothly, the Zen-based jungle precepts appeared. The earliest famous jungle precepts are based on According to Zen Master Baizhang, Zen Master Mazu created the Chinese Taoist jungle monk group. Since the first ancestor of Bodhidharma passed Zen to China to the sixth ancestor Huineng, the Zen jungle revitalized by the old monk Xuyun is the most representative in modern times. The abbot of Hong Kong Baolin Temple is the ninth generation disciple of the old monk Xuyun. The Baolin Temple I am close to is inherited from the Taoism established by the old man, in the old monk Xuyun The jungle that I built is somewhat different from the early Zen jungle precepts, and I pay more attention to the precepts of the sound and hearing. Therefore, during my permanent residence, the precepts of the sound and hearing can be implemented in daily practice. We also follow the same daily practice. To build a mantle, to recite the vows for half a month, to end the summer (winter) and settle down..., I am not sloppy in the implementation of the eight respects. For the first time in my life, the experience of facing the men’s association was awe. It happened in Baolin Temple, but at that time due to the blessing power of the Holy One Master and the common morality and morality, and most of the common teachers can indeed simplify the precepts and naturally integrate them into the personal daily life, instead of taking the precepts. I do daily research and focus on testing others. Therefore, all kinds of strict precepts and training in the jungle are just the result of accelerating the achievement of my dao karma, and will not cause obstacles or even inner feelings. Injuries and dissatisfaction are just more determined Daoism and gratitude. This is very different from what I felt when I got close to the Luzong Sangha to learn the precepts. Later, I can say that my participation in the Luzong Sangha has increased my knowledge. In addition, I don’t feel much about my main practice. On the contrary, I have the same sense of restraint and obstacles as the Zen great virtues in the past. I even once abused the Eight-Jings Dharma because of some bhikkhus with annoyance. And it made me suffer personal injury, because I have had this kind of personal experience, and as a bhikkhuni, I also have the obligation to uphold the Buddha's precepts as accurately as possible, and to show the method of keeping it logically, so as to reduce a lot of People die in abstinence because of the unreasonable principles of the Fa, unconsciously recreating evil and hurting others. This is the main reason why I am determined to continue to study the monastic precepts.

My Interpretation and Application of the Eight Buddhist Bhikshuni Precepts and Application Serial Article 2018 (Shi Ai-Ren Jing 6-26-XNUMX)

According to my personal learning experience, why is the process and result of the Sangha that strictly implement the sound and hearing precepts and eight respects so different?Let me summarize some of the key factors. The most important thing is the man-made relationship rather than the law.

I went to Po Lam Temple in Hong Kong in 2002 to get close to the next old monk to study the Fa. At that time, during the end of summer, when the monks lived in full, there were nearly XNUMX people. The small jungle and big thatched canopy came. Walking, sitting, lying and lying, you are all people. If you are not careful, someone will come to correct you. Even kneeling and drinking with incense sticks often have the opportunity. It is impossible to stay in the state of precepts at all times. However, such a shabby and simple deep mountain thatch, There is no single gold and material enjoyment, but why are so many people from all walks of life from all over the world willing to stay honestly? It is said that those who first asked for Master’s ordination had to ban on the mountain for three years before going down the mountain. That’s okay, even I, a person who has never had too much hardship since I was a child, can stay there until I don’t want to leave. If it weren’t for the responsibility of propagating the Dharma, I would really like to be in the deep valley of the evening and the morning bell. For the rest of his life.Think about it because in the aura of the deep mountains and wilds, there is a strong smell of Dao Qi and Dharma everywhere, spreading from the body of Shengyi Master to every resident master, since it is both physical and mental Being able to be captured in such a situation, what kind of precepts are no longer a restriction but a natural form of life.So the key lies in whether the mind can see it, whether it can rely on it, and whether it can have righteous thoughts. If the mind leaves these dharma flavors, then all the learning of external appearances will become a kind of defilement and poison.

There are many people who learn the precepts in the Lv Sect. Because they lack the training of their minds, they don’t have this kind of blessings around them, and they may not have enough Taoism. Therefore, after learning the cumbersome and subtle precepts, they take it. It is directly used to accuse others of their faults, and gradually develops into a nourishment for being a good teacher. In the end, he became a person who was worse than not learning Buddhism, more difficult to get along with, and not yet wise. The back of his face always says I am holding the precepts, I After learning the precepts, the words I am cleaner than you, I finally learned a way of attachment to the Buddha that has nothing to do with the mind.Even lawyer Daoxuan, the patriarch of the Chinese Lvzong, once had a public case that he considered himself very high and despised Master Yuji. How could it not be easy for people who have not yet tasted the precepts of the law to fall into such a misunderstanding?Therefore, a person who learns the precepts must be guided by a discerning person, and combined with the principles of the law, to observe the precepts in a reasonable, legal and reasonable manner, so as not to learn the precepts and become a pretentious monster, but in the end feel the result of foolishness. Isn't it wrong and annoying?

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My interpretation and application of the eight Buddhist bhikshuni ordination methods (Part 2018 of the serial article (Shi Ai-Ren Jing 6-28-XNUMX)

From the beginning of a small group of novices to today’s XNUMX years of becoming a monk, there are about seven nuns and monks with more than a hundred people who advertised the vows of Lv Zong, one with more than a thousand people, and even more with less than a hundred people. Strictly speaking, after contacting them, I can feel that there are only a few great virtues displayed in the cultivation of the real integration of virtuous virtues into the heart and earth. This is why I am still reluctant to choose to be in this type of sangha. The reason for the permanent residence, but I am still very happy and admired for the spirit of learning the precepts and the prestige they have learned. As for the cultivation skills of the heart and earth, it is also a personal cause. I never want to comment. I want to What I explain is my personal view on the learning of vows and some methods that are more in line with the principles of the law. I put them forward for your reference. Moreover, it is not only the nuns who have to learn, but also the monks and monks. Otherwise, the eight respects will be the same. It cannot be implemented effectively, and even more nuns will rebound in the future, because I am the victim who has been improperly treated by monks. It should be very representative to tell the true feelings from my standpoint. Therefore, monks and monks who are willing to be rational should have an humbly understanding, otherwise they will never be able to achieve consummation on the path of Bodhi, at least they will not be able to pass the test if they want to save sentient beings like me.The subject of this article is set in the scope of the Eight Jings, so I will first put forward some views on this part one by one.

The monks believe that the causes and conditions of the Eight-Jing Law are understood. Personally, I won’t talk about the authenticity of this law, because I have accepted it for XNUMX years, but for me, I’m not going to talk about the authenticity of this law. I think it is necessary for everyone to continue to learn how the monks should hold and treat this Fa.It is very gratifying that Taiwan today is a place with democratic thoughts. Although Buddhist disciplines are strict and it seems that the ethical atmosphere is still led by monks, everyone still has the opportunity to speak up, as long as you can stick to your own position. , And being able to bravely assume cause and effect, everything will turn for the better.

Regarding the eight respects, three of the elders on the four major hills in Taiwan stated that the application of the eight respects should be re-examined based on the factors of the times. For example, Master Fo Guang Shan Xingyun said, "I don’t think it is necessary to mention it again. "Eight Jingfa".why?Not only does Buddhism advocate equality between men and women, the current global trend also advocates equality between men and women. If Buddhism uses the "eight respects" to demand women, it will only cause class division. Master Shengyan of Dharma Gushan also said: "Actually, Bhikkhuni who truly practice the Eight-Jing Dharma are rare in China, and there are very few Bhikshunis who can know the victory of the Eight-Jing Dharma... The most regrettable. Yes, some self-righteous bhikkhus actually use the eight worship of the Dharma as an excuse to suppress the nuns and drive them." Tzu Chi's nuns and monks have always had their own Taoist style, and the Master Zhaohui of the Hongshi Academy is even more vigorous. Advocate the abolition of the Eight Jing Law.Personally, I will talk about the reality first. Since this Dharma still exists and it is also a Dharma that the bhikshuni must recite before reciting the vows for half a month, then it is necessary to talk about the correct method of holding instead of blindly accepting the individual monk in full. Of abuse.

My interpretation and application of the eight Buddhist bhikshuni ordination methods serial article 2018 (Shi Ai-Ren Jing 6-30-XNUMX)

The first of the eight methods of worship is "receiving a hundred-year-old gift to welcome the new recipient bhikkhu." I am half a hundred years old, and I have not had the opportunity to worship the new ordination bhikkhu, but I once saw an elder nun respectfully offering to the bhikkhu monk during the settlement. , The feeling to me, the first intuition was to think of a strong scent of male superiority and inferiority to women, and then I saw the feminine attitude displayed by this elder nun. Isn’t it about showing my husband’s affection when he is a monk? ?How can it still show this kind of appearance?These are my intuitive reactions in my heart.But objectively speaking, I understand that this elder nun just wanted to observe the Buddha precepts, set an example for the nuns, and at the same time cherish and protect the monks. Maybe the nun’s personality is also corresponding to this practice. Because she was married before she became a monk. Generally, some people who have been wives will inevitably suffer from traditional women's habit of respecting husbands, especially the older generation.Like our generation, even the bhikkhuni, who was accustomed to men with stars and moons, would not be used to it, not to mention those women who had been educated in the West since they were young.From the perspective of caring for monks, I agree with this point, but if I do it instead, I am only willing to assist and cooperate as much as possible in the legal affairs for the benefit of sentient beings, instead of showing a very humble appearance. , And it’s not going to be okay to bow to the monk, unless you are forced to make a temporary condemnation for the needs of scenes and harmony, etc., then you can take the fate as the achievement of your own heart and virtue, but the heart is definitely Do not approve of this method.If you look at the reality of Buddhism today, you shouldn’t do this at all, because it’s just blaming yourself and making jokes openly, and it doesn’t use the vigorous wisdom of Buddhism for the current cause and condition.Think about it, everyone. If a virtuous monk naturally reveals the temperament of a saint, people around him, men, women, young and old will be naturally admired by his mighty virtues. That kind of scene must be very solemn. .But can such a sage monk still be seen today?Even though his practice since his death is really noble, but if he does not possess all aspects of dignity and virtue, etc., and this dignified and stable one hundred-year-old elder nun has only promised this man who had just come to the monastery from a layman not long ago, his vulgarity will not get rid of it. The bhikkhu monk bowed his salute, what kind of scene would this look like?If this is to ask a foreigner who is totally ignorant to comment objectively, he will definitely say, Oh my God, what's happened?My goodness! What happened?It really looks weird, so I don’t think this ritual is necessary at all, but the spirit of protecting the Dharma of the younger generation or respecting the bhikkhu’s heart can be preserved. Originally, all sentient beings should be respected, not to mention their identity. The bhikkhus who entered the Sangha group first, from the standpoint of coming first, giving more respect, it doesn't hurt.

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My interpretation and application of the eight Buddhist bhikshuni ordination methods serial article 2018 (Shi Ai-Ren Jing 7-2-XNUMX)

Then I will talk about "not to tell the white clothes that the monks are negligent." I fully agree with this point. Not only can we not take the initiative to say that the monks are negligent, but even all sentient beings who cause evil should not deliberately publicize their mistakes and encourage all kinds of negative causes and effects.Moreover, among the monks, they should have admired each other, cooperated with each other, and jointly maintained the image of the Sangha, so that the Dhamma could live for a long time. How can one take the initiative to tell the lay members of the bhikkhu's faults and make people lose faith in the Three Jewels?This is of course a virtue that any bhikkhuni should abide by.But if facing the layman, when he has already seen the fault of the bhikkhu, is it necessary for a bhikkhu to turn a blind eye or even deliberately admire and shield his fault?If you really do this, wouldn't you be deceiving yourself and others, and your family will be convinced?I think we should take the opportunity to operate the Dharma’s wisdom and skillfully deal with it appropriately, neither should follow the troubles of the family members, add fuel to the fire, expand the incident, nor deliberately defend the image of the monk against our will, and dare not at all. Talk about the past of the monk.It should be a matter of fact. If it is a mistake that a normal person would commit, then it is necessary to educate the layperson on how to understand the inevitable process of the cultivation and growth of monks, and to take care of their respect for the Three Jewels.If it is a serious mistake that should not be committed, such as committing murder, theft, adultery, arrogance, alcohol... etc., then of course we must persuade him to stay away from him, and he shouldn't be concerned about him and he is unwilling to face the problem squarely.Originally, any group in this world will inevitably harm the horse. For these people, we should give sympathy and tolerance, and hope that the other party can look back in time, but at the same time, we must protect ourselves appropriately to prevent ourselves from being harmed. This is the right way. way of doing.As far as I know, there are many pious bhikkhuni or lay people. In order to protect the image of the Sangha and the image of the monk, they have suffered a lot of physical and mental harm and dare not speak up, and they are even trapped endlessly. , Like this is an expression of foolishness rather than piety. If the other party has had it, no matter who it is, even relatives and friends, can not condone the other party to continue to do evil, otherwise it will contribute to the other party’s karma achievement. Such foolish intentions will eventually achieve success. For evil, this result is still to be suffered.

Therefore, all laws should be handled with wisdom. Different causes and conditions have different ways of dealing with them. You cannot die under the precepts. Every precept in the Buddhist system also has an offense, not just in terms of words. Kung Fu, that would be far away from the Buddha's original intention of making ordination.

My interpretation and application of the eight Buddhist bhikshuni ordination methods Serial Article Seven (Shu Ai-Ren Jing 2018-7-4)

In the Eight-Jing Law, "You must not slander monks" is the basic commandment. Not only should you not slander the monks, but you should not slander any sentient beings. This is not only what Buddhist disciples should do, but it is also the most basic way to be a human being. Self-cultivation, I personally not only agree with it, but also always abide by it.In addition, there is also "no offense of a monk, saying that he is negligent, but a monk has to say that he has passed." At this point, I think it is very necessary for a monk to learn how to make sense, because I have suffered inexplicably because of this precept. The hurt is very profound. If it weren’t because of the desire to learn Buddhism and practice, and the unwillingness to care about others, it would have caused great disputes.Although that very serious incident came to an end quickly, it did make me get close to the monk monks because of the destiny to rely on the monk Shangguo Xiaqing. The Taoism of "Rhythm" to learn the precepts was completely lost. Attitude, for some monks who think that they are "pure precepts", they can only stay away from them and protect themselves. Therefore, if you want to prevent people from creating karma or being harmed because of this precept, you must explore this one in depth. For the fundamental spirit of commandments, I would like to put forward some personal opinions for your reference.

"Don’t accuse the monk’s sins and say his faults." I personally want to keep it. It’s not because I have to keep the vows, but I personally never commit crimes. Moreover, in a society where men are inferior to women, monks are great monks. In the case of identity, if you commit a crime, even if it is a good intention, it will definitely be thankless. As a person who learns the wisdom of Buddhism, there is really no need to do so. Besides, the foundation of most people nowadays, not to mention that it is not suitable for bhikshuni. Bhikkhu’s sin is the precepts that are supposed to be mutually remonstrative between the monks. You can’t persuade them at will. You must be sure that the results can be fulfilled to persuade them. Otherwise, they will usually just forge evil conditions, so why bother to obey the precepts. What about creating karma by law?

I do not agree with "Bhikkhus have to say nuns". If elders such as Qing monks say that I am negligent, not only have a reasonable stand but also a charity, it will be a kind of blessing to us. It is necessary to accept with a grateful heart and a humility, but if a bhikkhu who is not familiar or even aware uses this method to oppress a bhikkhuni, then I will never accept it. If the person who accepts it, it is not called honest precepts, it is called foolishness, and it will not only make yourself He was hurt and the other party caused evil karma. This is definitely not a situation that the Buddha would like to see.

Once I was waiting for the train at the train station alone, and a bald man who appeared to be a monk came to "talk up" with me. His attitude was very unremarkable, and he pretended to find reasons to teach me that I was a monk. You shouldn't wear a sports ball cap, so I told him politely that my master told me to wear it, and he left without a word.I suffered a very serious injury once. It was the monk I met after getting close to the monk Shang Guo Xia Qing and learned the precepts. We were not familiar with each other. It was just because I inevitably got to know this monk in the process of getting close to the monk Qing. , We have never been in separate communication at all. We only contacted a few times because of legal affairs. As a result, one day this bhikkhu, "the great virtue", did not know what was going on, and even publicly wanted to block it on his Facebook page. He silently silenced me, a bhikkhuni who seemed to be unsatisfied with him. He left a message on his post and said: "Bhikkhuni, the master of the scriptures, turned into hatred for me because of his love. Can a bhikkhuni do this...?" Then leave a message saying that he is "I hope that all beings will be free from suffering and not seek peace for themselves." It seems to say that as a bhikkhu, he slandered a bhikkhuni out of nowhere. It is a kind of righteousness and a matter of course to defile his heart and like him. From the perspective of the laws of the world, this has already caused blatant defamation, and to a bhikkhuni who has been preaching for many years and has never had any unfair incidents, he can actually disclose it unfoundedly. Saying this, trying to incite people in the Buddhist world to come together silently against me, leaving no room for me at all.I was dumbfounded on the spot when I read the post. Most people think of this kind of slanderous topic between men and women, etc., but usually they don’t understand the women who are accused. In fact, Who would believe that the truth is that I was completely unfamiliar with this monk. I guessed afterwards that maybe he turned into hatred for me because of his love! That's why Tanaka had thoughts about this, or more likely it was Because in his eyes, he is a bhikkhu, and I am a great bhikkhuni who preaches, and my attitude towards him may not be submissive enough, nor admired enough. During the period of communicating with him on legal affairs several times, he will feel that I am I didn't pay enough attention to him, so I held a grudge in my heart. Over time, I had delusions because of my troubles.At that time, in order to resolve this matter, I also unceremoniously left a message on his post: "I'm sorry! I have no interest in you at all." (He is about twenty years younger than me, my Oh my God! I haven't even thought about it. I usually feel that this person's personality should be very willful, and I have long been reluctant to contact too much.) After I left a message, a few more Buddhist monks also left a message to persuade me. He shouldn't treat a bhikkhuni like this, he just turned off his Facebook within a day, or else he doesn't know how far things will go.During that time, I went to Southeast Asia successively to preach the Dharma and lead the buddhas. In the process, I was affected emotionally. Such a serious incident happened inexplicably. Although the concentration I usually cultivated can still be controlled, I can still manage the business. It was completed as scheduled, but the quality and mind and body of the leader have been affected to a considerable extent. Now, although my mood has been calm and calm, but for a long time when I met each other in the Sangha, I still saw that the other party was unhappy. She, I don’t stop seeing that I was expelled from the Sangha. It’s really so righteous. If I like to use precepts to ban others, then I should ban those believers who are all over the world and then come back. That’s right! How come you are looking for me, a monk who is powerless and powerless and has few believers around! What's so great about this?Hey! This is the revenge of the enemies of the previous life. We can only surrender as if we encounter them, so that this kind of wrongdoing can be gone as soon as possible.

After that incident, my heart of getting close to the Qing monk began to be timid. Although the monk’s precepts must be learned from the monk during Xia An’s residence, I personally have always respected the monk’s virtues, but in order to avoid other punishments. The Bhikkhu’s "Great Virtue", who was still in the learning stage, intentionally or unintentionally caused troubles, so he decided to take a long-distance approach, including the need to obey the bhikkhu during the settlement period of Jie Xia... I have to study a set of expedient methods to sustain this. The expedient method, I will put it forward for your reference in the future.

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My interpretation and application of the eight Buddhist bhikshuni ordination methods Serial Article Eight (Shi Ai-Ren Jing 2018-7-7)

In the eight princes method, "seeking to receive the great precepts among the monks" means that in order for a bhikshuni to receive full precepts, he must ask for the precepts among the monks.But this is not yet considered a vow. Before that, you must first ask for the pure practice of this law at the nuns, so that you can be recognized as vows. Therefore, there are two monks who are accepted as nuns and receive ordination in the same way. That is to say, a bhikshuni must ask for the ordination at the monk’s monk as well as the nun. If it takes two ordinations, then it is considered as the Dharma. If you only ask for it at the bhikkhu, or just ask for it at the nun , Will be called inferior to the Dharma, and in reality, the vast majority, maybe more than XNUMX% of the bhikkhus just ask for the bhikkhu and not the nuns, and even fewer just ask for the nuns. Yes, then it might be regarded as inferior to the law inferior to the law.

In fact, the ritual of requesting full ordination must also be a product of the evolution of the times. In the time of the Buddha, the Buddha shoved his disciples, only to say to his face: "Bhikkhus of good come...the disciples will be shaved." This is enough. The predestined condition of ringing later evolved into the three conversions taught by the monks to obtain the full ordination, and then it developed into the ten masters to receive the full ordination through the "white four karma" ritual.In other words, the causes and conditions of attaining vows will inevitably be affected by the various factors of the times and have their own development forms. Therefore, whether or not to attain vows should be determined from the heart.I personally got the precepts of the full precepts that I felt when I received this Dharma in the nun. Although I received the precepts from the so-called dharma monks, the precepted monks are the mentors of my ordination, Hong Kong Baolin Zen. The abbot of the monastery is an old monk, and there were more than XNUMX disciples who were ordained under the Master’s seat that year. I only went to get close to Master when I was a novice. The ordination form was filled out by the master himself. , But somehow, I was also arranged to be on the altar at the first altar. At the same time, I was also selected as the waiter for Professor Ahri. Therefore, my vision during the ordination process was naturally different. I felt that I really felt the (Mahayana) vow. The key moment of the body is the supreme bodhicitta when I acted as a waiter, followed the bedding of Ashley, and saw the ring of the whole audience lying down on the ground. At that time, the ring of women had More than XNUMX people, all lying on the ground like a tiger, sincerely call the holy name of the master Shakyamuni Buddha. The monk Ni and the professor Akai Li and Professor Akai are walking past the ring. One week in the field, and I walked closely behind with Ashley’s equipment. Suddenly at that moment, looking up at the whole audience under the solemn and soul-shaking magnetic power, it seemed that I was directly in contact with The Blessed One felt it. During the entire walk for nearly two hours, I was constantly in a state of tears, and my face was covered with tears, which completely blurred my vision and my heart. In addition to the name of the Buddha, it is the resounding aspiration that comes out of nothing. At that time, I made a deep vow that in the future, I must be like the Great Venerable Blessed One, so respectable by the world, and become a Buddha capable of subduing sentient beings and making my heart worship and admire.I think that moment should be the longest time I have lived in deep meditation in my life so far!

As for whether it should be the monk’s request and acceptance, I don’t have much opinion on this, because when I was on the altar, the blessings I felt before the XNUMXnd, XNUMXrd, and XNUMXth certificates were also very solemn and extraordinary. Therefore, if you can have all aspects Blessing causes and conditions to strengthen the precepts and physical strength is a great blessing. There is no need to insist on it. The most important thing is to have substantial benefits, that is, to truly feel the supreme feeling from the heart. Precepts, this is the fundamental meaning of taking precepts.

My interpretation and application of the eight Buddhist bhikshuni ordination methods (No. 2018 of the serial article (Shi Ai-Ren Jing 7-10-XNUMX)

In the Eight-Jing Law, "If you commit a crippled monk, you should go to the monastery in the second half of the month." This refers to the ritual of confession. A monk who commits a crippled monk is like a disabled person. This is only second to expelling the monk. It’s just a crime of decapitation, so the ceremony of confession is very careful and cumbersome.I must live in the nuns for half a month. During this period I must declare to every resident master I meet that I am guilty..., I repent..., and temporarily cancel all rights and benefits of the bhikshuni, and then perform forced labor for the monks every day. ; Including cleaning towers, monks’ rooms, baths and toilets...Cleaning work should not be discussed with others even though you are in the monks; and you should always be cautious about repenting to make the monks happy. After the service period expires, twenty members will hold the precepts. The pure bhikkhuni elders convicted of sin for their practice, and then twenty monks who took the precepts and pure bhikkhus performed sin karma to confess for them. This is to perform the Manabu sin repentance method for half a month in the two monks.

In today’s Buddhism, it is really rare to find twenty pure bhikkhus and twenty pure bhikkhus who can possess pure virtuous virtues and all the wisdom and virtues of confessing sins for others. It should be said that it is very rare. Therefore, in Taiwan, where Buddhism seems to be the most prosperous, and the developing mainland, there are very few causes for such confession. Even if there is, it may not be able to meet the requirements of the law in all aspects. Instead of mobilizing the people and making money and making a form like this It would be better to replace it with other truly effective methods, such as Byzantine confession, which is also a confession method highly respected by Master Hongyi and Master Huiyi. After the confession, you can also ask the Ksitigarbha to confirm whether your precepts are pure or not.If I want to confess or teach my disciples to confess, I will do it in this expedient way first. This will not only ensure the effectiveness of the confession, but also avoid damaging my own blessings.I once heard a nun said that I finally went to a nun group to participate in the Mana Dharma confession held every few years, and I heard that there was a nun doing confession for half a month during the same period. After leaving the predicament, he immediately committed solitary practice again. The reason was that he had quarreled with the co-participants who held the four independences. I also heard that some of them also committed the crime after only a week. That is to say, the Sangha has finally made it hard for it. The public held a precept for confession, and it was too much trouble for forty elders and teachers to work together to achieve their confession law. In the end, they were all in vain. This kind of situation is actually very easy to happen. Mainly The reason is that apart from the unstable conditions for the execution of the confession ritual, in today’s reality, it is too easy to commit the crippling monk sin. There are a total of XNUMX sins of the monk crippling bhikshuni, among which almost no one can commit the four precepts. Consummate persistence, unless you never leave the gate of the Sangha, you will commit it accidentally. Can you imagine that a bhikshuni can never walk or sleep alone?No matter how good the relationship between the two people in the world is, if they are together every day, they will inevitably get bored. Moreover, if two people from different environmental backgrounds are not deep enough in their inner Dharma, let alone being bored, they just accidentally fall asleep and turn over at night. Later, if the distance between the two is too far, it is considered a crime. Isn't this a strict adherence to the precepts?For things like sleeping, some people are born with a prodigal personality. Once they turn over, they don’t know where to turn. Where else can they be controlled in a deep sleep?If you accidentally commit a crime once, you have to find the sin among the forty pure monks, and then do these things all day long, do you want to study the Scriptures?Therefore, the most important thing to learn to keep the precepts is to master the spirit of the Buddha's precepts and achieve its effects, not to keep the precepts until they are tied to death by the precepts. This has become the cause of the obstacle, let alone the precepts. Whether you are pure or not is to be determined from the character of your mind. This is also the difference between the Mahayana precepts and the Hinayana precepts. The precepts of the Hinayana in matters are only to assist you in the cultivation and purification of your character. Rather than taking the purity of the precepts as the ultimate goal, this sometimes makes the preceptive mind more tired and annoyed, and the temperament after learning the precepts is even less compassionate and wise. Isn’t that putting the cart before the horse?Of course, in theory, it would be best if the directors were consummated, but it is only an ideal after all, and it is absolutely impossible to achieve in reality. Just like Confucius’s world of Great Harmony and Amitabha’s Western Pure Land, it will never appear in this world. The same, because this world will always be a world of five turbid evils, it will inevitably have all kinds of turbid evils and incompleteness. In the end, practitioners can only seek inner purity from this impure outer boundary, no matter what anyone does. The environment can never be made pure, unless everyone’s heart is cultivated as pure as a Buddha and a bodhisattva, then the land and the world may be transformed into a pure land. At that time, the evil world of Sapo’s five turbidity will naturally cease to exist. Of course, there is no such thing as precepts. As the Sixth Patriarch Hui Neng said: "How can you keep the precepts in peace with your heart?" This is the state of enlightened people. Once the heart is leveled, precepts don’t need to exist. But now we are still ordinary people. You need to rely on the precepts to practice first, but the ultimate purpose of keeping the precepts is to calm the mind. This is very important. If you learn the precepts, you only focus on the details of the precepts, and forget about the precepts. It’s really called learning precepts and learning upside down.

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My interpretation and application of the eight Buddhist bhikshuni ordination methods Serial Article 2018 (Shi Ai-Ren Jing 7-13-XNUMX)

According to the Eight-Jing Method, "Bhikkhuni should not settle in the place of the monk for the summer". This is mainly to avoid being susceptible to Sanskrit due to improper residence, and also to facilitate the implementation of the Eight-Jing Method, "Half a month and a half month should be sought from the monks." "Professor" and "To live in peace, you should ask the monks to ask for three things from your own knowledge."Asking for professors from monks for half a month and half a month refers to the monk’s ordination day every half month. Bhikkhus must send someone to the monk to ask for a professor. After a simple dialogue ceremony between the two sides, the monks usually assume that no one among the monks can teach. For the reason of qualifications, I changed my teaching and admonitions, and responded: "...you wait for bhikshuni nuns, be diligent and diligent, and be cautious and never let go." At present, the Zhengjue Abode in Taiwan is also my Yizhi mentor Shang Guo Xia Qing lawyer, He was motivated to be invited to the bhikshuni sangha for a one-day round trip to teach precepts. This is called Guangjiao Jie, but there are not many lawyers who can teach nuns like this, and the time and energy of monks are limited. It is impossible to accept the enlightenment of every nun group, but to listen to the precepts of the law. In today’s era of advanced Internet information, as long as you are willing to learn, everyone can learn easily when you surf the Internet. It is not necessarily the only way to teach. The commandment channels are used to learn the vows. Therefore, if the Bhikshuni Sangha is far away from the Sangha Sangha, most of its practices will use the telephone to complete these ritual dialogues. In other words, despite these practices, most of them are actually in fact. It's just a mere formality.If the dojo is close to the monk’s sangha, nuns will be sent to the sangha to perform these rituals, such as rituals on the monk’s feet, asking for advice, asking for self-determination...I have personally participated in these rituals during the summer period. My self-cultivation didn’t have any added benefit. Although it was not a major hindrance, it was just a trip to the Sangha and explained to a bhikkhu what he was coming from. After the bhikkhu gave a simple response, he bowed and left. At most It just took some time, but the question is, is it really necessary?I won’t discuss the authenticity of these eight respects for the time being. From the standpoint of respect for the precepts and mutual accomplishment between monks and nuns, these intentions are still acceptable. It’s just whether there are any in the ceremony. Is it necessary to stick to the rules like this?After all, there was a huge gap between the causes and conditions of India at that time and the current situation of Chinese Buddhism, and the Dharma had to be based on opportunities. The root mechanism of different sentient beings must be achieved by the corresponding Dharma, otherwise there is still the possibility of obstacles. The way we choose and sustain the sutra theory should also firstly understand the truth and the truth, and then sustain it according to our own conditions.The Buddha himself was also admonishing his disciples. He should not just accept all his teachings. That would be superstition, not obedient. Those who are truly obedient should understand and experiment to confirm what the Buddha said before choosing. Practice in-depth in the Fa that is more appropriate to you, so that you can be a righteous Buddhist disciple.

Regarding this, if it is my own practice, in addition to following the practice of the public when living in other sangha groups, if I am in the dojo of my abbot, I will choose to directly rely on my deity to take the precepts during the summer ending. The monk Samantabhadra, all related ceremonies can be confessed to the Bodhisattva right before the Buddha. This not only saves some time wasted in the boat and carriage, but also can get the true blessings in the Dharma, and more importantly, it can also be avoided. For the chance of contact with the monk, I personally think that it is better for the bhikshuni to avoid contact with the bhikkhu as much as possible, unless he is already an enlightened saint, and the bhikkhu he comes into contact with is also in the same state, and both parties can completely achieve the governing affairs. Everything is fine, otherwise, in order to avoid unexpected troubles and even obstacles in the process of communication, it is best to keep the distance first.

The ten short essays above are just a summary of my views on the Bajing Law. My emphasis is not on the truth or falsity of this legislation, but whether the law can really be compared to Tuney’s practice. Opportunity, I feel that it is helpful to my dao karma, then I will like the public to hold it, but if I feel that it is not an opportunity, and it even becomes an obstacle to restrain myself, then there is actually no need because most people hold it. Keeping and obeying blindly, everything should be sensed from your own heart. Only by asking your own self (clear intuition) can you know what kind of blessing you need most. After all, causation is still up to you. No one in the outside world can really help us take responsibility. Of course, no one is qualified to condemn you. Only you can be your own master. What I really want to encourage with Bhikkhuni sisters is that we should have more self-esteem and self-confidence. We What we really have to rely on is the Buddha’s law, and what we really have to face is our own cause and effect. No one in this world can really be relied on by us. After all, we can only rely on ourselves to bravely face and bear all the causes and effects, and then be able to Becoming the refuge of all sentient beings is the result that the Buddha really wants to see, isn't it?