The meaning of the form of renunciation. Nekkhamma (renunciation) is a very necessary dharma for attaining both meditation and Nibbāna, it is the foundation for the paramitas (pāramī), the good deeds practiced without nekkhamma cannot "reach the other shore". The senior teachers taught: "Nekkhamma (renunciation) and paññā (wisdom) are the two main components of paramita (pāramī)". Nekkhamma is "having the intention to escape" and wisdom is "seeing the way to escape", following that direction to practice, to reach the other shore. I- Meaning of words. 1- Nekkhamma. The original semantics of nekkhamma was: Na + root ikkh [1] + amma = nekkhamma. Or: Ni + ikkh base + amma. Na (or ni) means "not having", the root ikkh means "to see", amma means "woman". According to Pāli language, a+i = e, so na+ root ikkh = nekkha Nekkha + amma = nekkhamma. "Not seeing women" refers to "not having sexual relations with women", (women here refer to wives, or women who can become wives). In order not to "see women and not have sexual relations with women", one must leave home and live in a lonely place. This is the original meaning of nekkhamma, which means to leave home, to live without a home (to become a monk). A celestial being asked the World-Honored One: "Kacci nathi kulāvakā?: You don't have a home?" The Buddha replied: Taggha natthi kulāvakā: I have no nest. (Devas): Kiṃ te brūmi kulāvakā: What do you call home?. (The World-Honored One): Bhariyaṃ brūsi kulāvakā: Wife, called home. [2] Nekkhamma is often understood as "renunciation". House here should be understood in a broad sense. Before the Buddha's time, Brahmins became monks and practiced meditation with the purpose of "escape from the house of desires" so that this small self could return to the big self (Pham Thien Master). Thus, following the Brahmanical concept refers to the Desire Realm (kāmabhūmi) or leaving behind the five desires (form, sound, smell, taste, touch), called renunciation. When the World-Honored One's Dharma spread, the meaning of "house" was expanded, home referring to "conditioned dharma" or "three worlds". To become a monk is to escape from the conditioned dharma (name and form), to escape from the three worlds. Because: "when free from all constraints of conditioned dharma, then the unconditioned dharma (Nibbana) will appear". Again, "getting out of the house" refers to getting out of craving (taṅhā). When you stop loving (taṅhā), then there will be no more birth and death, and you will leave the three worlds. Thus, "home" here refers to craving (taṅhā), "renunciation" means "going out of craving". The triumph (udāna) of the Enlightened One when He had just attained Supreme Enlightenment clearly stated this. … Gahakārakaṃ diṭṭho'si, puna gehaṃ na kāhasi… Oh! House builder, now I have seen you. You don't build houses anymore... The teachers explained: The house builder (gahakāraka) refers to craving (taṅhā). Thus, the house in the above verse refers to name and form or the body of the five aggregates. Once the worker "building the house (craving)[3]" is gone, there will be no other house (name and form) in the future. hybrid. Again, home is a place full of troubles, so leaving the house implies being free from all afflictions, no longer entangled with any kind of afflictions. The house here refers to afflictions. Kaṇhaṃ dhammaṃ vippabāya.Sukkaṃ bhāvedha paṇḍito Okā anokaṃ āgarama.Viveke yattha dūramaṃ. The wise abandon black dharma. Practicing according to the white dharma, leaving home and living without a home. Living in seclusion and solitude [4]. The noun viveka literally means solitude, separation. Viveka comes from the verb viveceti (vi+ root vic +e), the prefix VI means "special", so the figurative meaning of viveaka is: "to stay away from afflictions, to escape all worldly bondages". Another interpretation is: Nekkhamma is a transliteration of nikkhamma; nikkhamma comes from the verb nikkhamati. 2- Verb nikkhamati. Consider the verb nikkhamati= Ni + root kamu [5] + a. The root kamu is: "go, move forward". Ni + root kamu + a -> verb nikkamati or nikkhamati, meaning: "to go out", the declension of the above meaning is "to leave home". The past participle of nikkhamati is nikkhanta, meaning "went out". From nikkhanta, arose nikkhamma (or nekkhamma) whose metaphorical meaning "to escape" completely replaced the literal meaning "to renounce". One of the metaphorical meanings of nekkhamma is "to be free from craving", so nekkhamma (or nikkhamma) can arise from the word nikkāma, nikkāma is "without desire" or "without sex", but the adjective nikkāma has the meaning The meaning is narrow and not very common. The contrast between kāma (desire) and nekkhamma (renunciation) is found through the following passages of scripture: “Kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ – To escape the connection with desire (kāma), that is renunciation” [6]. Or: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Kāmasukhañca, nekkhamma sukhañca, imāni kho, bhikkhave, dve sukhāni. – There are two types of happiness, monks! how is two? Sensual pleasure and renunciation (desire) pleasure", monks, these are two types of pleasure. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nekkhammasukhan'ti. Bhikkhus, the best of these two pleasures is the pleasure of renunciation. [7] . Or: “Pañca kāmaguṇe hitvā, piyarūpe manorame, saddhāya gharā nikkhamma, dukkhassantakaro bhava. “Give up the five desires to grow, be lovable and pleasing. With faith leave home (gharā nikkhamma), become human, End suffering.” [8] A Brahman asked the Buddha: “Pucchāmi muniṃ pahūtapaññaṃ. Tiṇṇaṃ pāraṅgataṃ parinibbutaṃ ṭhitattaṃ; Nikkhamma gharā panujja kāmā. Kathaṃ bhikkhu sammā; so loke paribbajeyya?. “I asked the hermit; has vast intelligence. Have crossed over to the other shore; tranquility, self-dwelling. How can a Bhikkhu; leave home, leave desire. It can be true again; travel in life? The World-Honored One taught the dharmas of true monks, one of which is: “Rāgaṃ vinayetha mānussesu; dibbesu kāmesu cāpi bhikkhu. Atikkamma bhavaṃ samecca dhammaṃ; sammā so loke paribbajeyya. “Bhikkhu subdues greed; for desires (kāma). In the heavenly world, the human world; transcend existence, realize knowledge of the Dharma. That Bhikkhu is righteous; traveling in the world" [9]. (The word gharā literally means "dwelling place", figuratively means "realm of rebirth - bhava"). Replacing nekkhamma with the meaning of "renunciation" is the word pabbaja, as the Commentary on the Dhamma Pitaka (Cariyapiṭaka - atthakathā) says: Nekkhammam pabbajjamūlakaṃ [10].This pāli sentence can be understood in two ways: - The foundation of renunciation is liberation. That is: "The desire to escape is the cause, the monastic life is the effect. Or: – Renunciation is the foundation for escapism. That is: “The monastic life (is the cause) leads to “escape” from all bondage (is the effect). The words used to refer to a monk are: Pabbajjā (monastic), isi (hermit), muni (hermit), paribbājaka (drama), samaṇa (Sammon), bhikkhu (Bhikkhu)... But each word has different distinctions. 3- Pabbaja (monasticism). This noun is used a lot in the Buddhist scriptures. Like: Khantī paramaṃ tapo tikikkhā Nibbānaṃ paramaṃ vadanti buddhā Na hi pabbajito [11] parūpaghātī Samaṇo hoti paraṃ viheṭhayanto. The Buddhas teach: Patience is the ultimate virtue. Nirvana is the ultimate attainment. Hurting people who are not monks, Samanas do not harm anyone [12]. Or: “Sambadho ghārāvāso rayāpatho. Abbho kāso pabbajjā – Family life is constrained, the road is full of dust. The monastic life (pabbajjā) is like living in the middle of nowhere" [13]. Or: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? – Hey Bhikkhus! There are two peanuts. how is two? Gihisukhañca pabbajitasukhañca”. Happiness at home and happiness as a monk [14]. – First, one meaning of pabbaja is “reed”. As the Sutras say: “… Etassa, Ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇḍhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ n ātivattati. “… Ānanda, it is because of not understanding this dharma [15], not being enlightened, not realizing (this dharma) that these beings are tangled like a ball of thread, covered with barrenness (kulagaṇḍhikajātā), like grass muñjā, like the reed (pabbaja), cannot escape samsara in the evil realm, the bad destination, the lower realms.” [16] The image of a reed gives us the idea that "even if there is a storm, after the strong winds pass, the reed still stands up". Likewise, monastic life is "peaceful" before the winds of life, not swaying the mind because of worldly happiness or the unpleasantness of life. Even though there are obstacles in the monastic life, those who have the mind to seek the Dharma of the saints will overcome them like "reeds" overcoming a storm. A celestial being asked the Buddha: “Araññe viharantānaṃ, santānaṃ brahmacārinaṃ; Ekabhattaṃ bhuñjamānānaṃ, kena vaṇṇo pasīdatī'ti. “Always living in the mountains and forests, constantly practicing the holy life. Eating only one meal a day, how can you be so beautiful and wonderful? The Buddha replied: Atītaṃ nānusocanti, nappajappanti nāgataṃ; Paccuppannena yāpenti, tena vaṇṇo pasīdati; “Don't lament the past, don't look forward to the future. Live right in the present, therefore, beauty is wonderful. Anāgatappajappāya, atītassānusocanā; Etena bālā sussanti, naḷova harito luto'ti. Because of looking forward to the future, because of complaining about the past. So fools wither away, like green reeds falling from their branches. [17] And clearly, in the above verse, the Buddha compares this name and form to a reed, fragile and weak. Furthermore, the reed has a weak and fragile nature, and the lives of sentient beings are also fragile. This life of name and form is due to causes and conditions.This name and form is so fragile, as weak as reeds. Lord Sāriputta gave the image of two reeds leaning on each other to stand. Once one reed falls off, the other reed also falls. Likewise, based on name and form, consciousness arises; Based on consciousness, nama-rupa arises, when nama-rupa ceases, consciousness ceases, when consciousness ceases, nama-rupa ceases. Similarly with the remaining dharmas in the 12 dependent originations. [18] Monks, contemplate that this name and form is not stable, it is fragile and from there have the direction to escape from this "fragile, weak thing", not wishing for any other name or form. “Pheṇūpamaṃ kāyamimaṃ viditvā Marīcidhammaṃ abhisambudhaano Chetvāna mārassa papupphakāni Adassanaṃ maccurājassa gacche. “Knowing that this body is like a bubble of water and understanding its ambiguous nature, we must eliminate the petals of desire (the demon king) and overcome the sight of death.” [19] Again, the reed body is empty; Likewise, this name and form is inherently empty (a characteristic of non-self), has no core and monks look at this name and form with the notion of "not me", "not mine". *-Pabbaja means renunciation. The word pabbajati = pa (complete) + base vaja + e [20]. The vaja root has two meanings: go, come and seek, search [21]. Thus, pabbaja (monasticism) can be understood as "one who goes to completeness" or "one who seeks completeness". a- Pabbaja with the meaning "going to perfection". That is the person who "left home, lives without a home", is the person who has: - A different form from other people. – Inwardly, there is no longer any attachment to worldly life. And pabbaja is understood as "renunciation". “ Sacce ca so pabbajati, agārā anagāriyaṃ; Vivaṭṭacchado sambuddho, arahā bhavati anuttaro. “If he becomes a monk; Leaving home to live without a home, Sweeping away the veil of ignorance; That person, becomes, the Fully Enlightened One. The One Who Offers Supreme Sacrifice" [22]. b- Meaning: "Leaving home, living without a home (agārā anagāriyaṃ)". The first is to refuse to reside outside, any residence brings many problems, so the life of a monk is often "here and there", without a certain residence, the life of monks is often "here and there". He is like "a crane inside a thousand clouds", unable to linger on the place of residence as in the scriptures: Santha vāto bhayaṃ jātaṃ; niketa jāyate rayo Aniketatama santhavaṃ, etaṃ ve munidassanaṃ. “Intimacy breeds fear; place of residence, birth in dust No place of residence, no body; image of a hermit" [23]. Second, talking about the place of rebirth or the realm of rebirth, the monk rejects all realms of rebirth. "Residence (niketa) gives birth to dust", understood in a broad sense: "Any realm of rebirth gives birth to many sufferings". “Aññāya sabbāni nivesanāni, anikāmayaṃ aññatarampi tesaṃ Save muni vitagedho agiddho… “All residences are clear. [24] No desire to reside in any place. That person, a true hermit, is not greedy, not infatuated... (ibid). c- Pabbaja with the meaning of seeking. In times when there was no Buddha's Dharma, monks often "searched" for meditation attainments. According to the Brahmin tradition: From childhood to 48 years old, Brahmins with pure blood often seek wisdom and virtue. Wisdom is the three intelligences, virtue is not lustful,then go forth to practice to attain the levels of meditation. About the Three Insights according to the Brahmanical tradition: - Pure bloodline for all 7 generations from the paternal line. To have this pure bloodline, the parents must belong to the Brahmin lineage. A Brahmin male must not mate with a Brahmin female during the time the Brahmin female is pregnant, because then the baby will be unclean. Male Brahmins do not mate with female Brahmins while the Brahmin is breastfeeding, because the child will be unclean. - Being a chanter (ajjhāyako), a reciter of mantras (mantadharo), understanding the three Vedas with: Names, rituals (nighaṇdu - keṭubhānaṃ), etymologies, commentaries (sākharappabhedānaṃ) and ancient stories (itihāsapañcamānaṃ) are Thursday. - Being a talented eloquent (anavayo) in learning advantageous opportunities (lokāyata), proficient in the appearance of great people (mahāpurisalakkhaṇa [25]) The World-Honored One preached to Brahman Doṇa about 5 classes of Brahmans: - Brahmans are equal to Brahma. – Brahmins are equal to the Gods. – Brahman has limits. – Brahmin beyond limits. – Brahman like ṇḍala (caṇḍala). All 5 classes of Brahmins have pure bloodlines for 7 generations from their mother's lineage, all lived 48 years of holy virginity, and all studied the mantras (the subjects mentioned above). After that, the Brahmin handed over his career (making sacrifices, teaching young Brahmins...) to his successor, and he became a monk to practice the four immeasurable minds. This is called Brahman being equal to Brahma. After handing over his career to his successor, the Brahmin went looking for a legal wife, with the aim of having children. After having a child, he left home and practiced and attained 4 meditation attainments. This is the class of Brahmans on par with the gods. After the Brahman passed his career to his successor, he found a wife according to the law, with the purpose of having children. After having children, out of love for their children, they lived in a family, did not become a monk, but did not exceed the limits of ancient Brahmans. This is called limited Brahman. The remaining two classes surpass the tradition of ancient Brahman [26]. Thus, to seek the attainments of meditation, "giving up lust" is the first necessary condition. Therefore, it is necessary to "leave home, live without a home", and live without intimate contact with women. During the time when there was the Dharma of the Buddha, monks often sought the Holy fruit of the Supramundane or Nirvana. The Buddha taught: Dhamma cariyaṃ brahmacariyaṃ. Etadāhu vasuttamaṃ Pabbajito ce hoti. Āgarā anāgāriyaṃ. Dharma and virtue. It is called the supreme virtue If one is a seeker. Leaving home, living without a home [27]. Or: “So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ … . "I [28] become a monk like that, a person who searches for what is best, seeks the supreme path, leads to tranquility..." [29]. This meaning of "complete search" is found in the Gavesī Sutta [30]. A summary of that sutta is as follows: Gavesī was a male lay follower of the World-Honored One Kassapa (Kaśyapa). Gavesī had an assembly of 500 male lay followers, but neither Gavesī nor the assembly kept the precepts to perfection. Layman Gavesī thought: “I help these 500 laymen a lot. I go first, I encourage them. But we do not keep the precepts to perfection, so we are equal.So let's practice more. The lay follower Gavesī went to the assembly and said: - Venerable sirs, from now on I will fully uphold the precepts. That assembly of 500 lay people thought: “Venerable Gavesī keeps the precepts perfectly. Why aren't we like that? Then, that assembly received and maintained the precepts to perfection like the lay men Gavesī. The male lay follower Gavesī thought, “These 500 lay followers keep the precepts as perfectly as me, so they are equal to me. We must practice better." And the lay men declare to practice virtue and abstain from degrading lust. Gavesi's congregation also practices the same. Then Gavesi wanted to surpass his congregation so he gave up eating unseasonably, Gavesi's congregation also practiced the same. Then, Gavesī became a monk in the Dharma of Buddha Kassapa. After receiving great precepts, he lived alone, peacefully and without distractions, and soon he attained Arahantship. The congregation of 500 male lay followers also followed Gavesī's example and became a monk. Not long after, they also attained Arahantship. This is the meaning of "complete search", referring to achieving the fruit of birthlessness and immortality. 4- Isi (magi). Isi is a monk who has attained supernatural powers, so isi also means "prophet" or "immortal". To become a monk in the Taoist way is: "Even though I leave home, live without a home, and live in a quiet place, I don't shave off my hair and beard." The Taoist keeps the 6 precepts, which are: Do not kill, do not steal, do not commit adultery, do not lie, do not drink alcohol or intoxicants and do not eat at the wrong time (ie only eat before the sun rises). . The scriptures record this word Isi: – … Asito isi addasa divāvihāra: While thinking at noon, Asita the Taoist saw… [31] – Uḷaro so Kaṇho isi ahosi: Kaṇha is a great Taoist. [32] . – Isipatanaṃ migādāyo: Deer forest in Isipatana. [33] …. Legend has it that before the Bodhisattva was born into the womb, there was a stirring sound (kolāhala) from the Devas and Brahmas signaling that the Buddha was about to appear. The Single Enlightened Ones understood this, they quickly passed away, they chose this deer forest to pass away. The people saw the monks going into the deer forest and not coming back out, so they called this place "Isipatana (Fall of the Immortals)". It should be noted: People call Pratyekabuddhas Isi, not because they still have hair and beard, but because they think "they are great immortals". In the Commentary on the One-Horned Rhinoceros Sutra (khaggavisāṇasuttaṃ) [34], the first story is recorded: When King Brahmadatta was in the midst of three armies, he developed insight and attained Paccekabuddha fruition, and the court invited him. The king returned to the capital to reward his generals. He taught: -I am no longer a king, I am a Pacceka Buddha. The courtiers looked at the King in surprise, then expressed concern: - None of the Pacceka Buddhas has the same appearance as Your Majesty. – What does it mean? - Dear Sirs, we have enough robes, bowls, and other monastic items, and the hair of the Pratyekabuddhas is only about 2 fingers long. At that moment, King Brahmadatta touched his head, and in the blink of an eye, his lay form disappeared.so that he could truly become a Pacceka Buddha with all the formalities and rituals of a senior monk [35]. Five types of Kolāhala (prophecy). [36] Kolāhala is a widespread rumor discussed by many people, kolāhala is like a "prophecy" discussed by many people, as if foretelling a special event that is about to happen and this event "really happens". , is not a rumor. There are 5 types of kolāhala: – Kappa kolāhala (prophecy of karma). It is an alarm to humanity about the destruction of the earth. According to the Commentary on the Enlightenment School: When the earth is about to be destroyed after 100 thousand years, at that time there will be a group of gods and earth beings called lokavyūha, who will transform into humans, wear red clothes, wear their hair, and go everywhere with His face was filled with tears, saying: "After 100 thousand years, from today, this earth will be destroyed. Practice the four immeasurable minds, which is the dharma of the Brahmas, honor your parents, do good deeds, and don't be lazy." Then the crowd started talking about this phenomenon. This is kappa kolāhala (prophecy of karma). – Cakkavatti kolāhala (prophecy about King Chakravarti). It is a stirring sound that arises in the human world "signaling the appearance of the King of Chakravarti". The Gods and Earthlings, who protect the world (lokapāla), because they knew in advance that the Chakravarti king would appear, were happy and transformed into humans to announce to everyone: "Ladies and gentlemen, From today, after one hundred years, a King of Chakravarti will appear." Then, people started to talk about this issue. This is the Cakkavatti kolāhala (prophecy about King Chakravarti). – Buddha kolāhala (prophecy about the appearance of Buddha). The Brahmas of the Pure Land (the realm reserved for Anaham Saints) know that "one thousand years from now, the Buddha will appear in the world", so they incarnate into humans, dressed as Brahmas, and go everywhere. announce this good news. And people are talking loudly about this phenomenon. This is the buddha kolāhala (prophecy about the appearance of the Enlightened One). Because of the awareness that the Enlightened One was about to appear, the Pacceka Buddhas quickly passed away. – Maṅgala kolāhala(prophecy of happiness). Because they did not understand the dharma that leads to happiness, wise men gathered together to discuss "the so-called ultimate happiness (maṅgalamuttama)", no one accepted anyone else's opinion. And this uproar arose 12 years before the Buddha preached the Sutra of Happiness (Maṅgalasuttaṃ). This is the maṅgala kolāhala (prophecy of happiness). – Moneyya kolāhala (prophecy of dharma passing away). Pure Brahmas who live in the heavens, knowing that the Bodhisattva of Perfect Enlightenment has 32 great human signs, will become a Enlightenment when they become monks. When the Bodhisattva left home, the Brahmas incarnated as humans and announced that "the Dharma of the hermits will be preached", and people discussed this issue. And "the Dharma nature of a true hermit", preached by the Buddha to the ascetic Nalaka. From the time the stir arose until the Buddha preached the Nalaka Sutra was 7 years.This is called moneyya kolāhala (prophecy of passing away). Figuratively, isi refers to a person with transcendent wisdom, and the Buddha is also considered an isi (and isi here refers to a hermit, synonymous with muni). “Nāganāmosi bhagavā, isinaṃ isisattamo… … The Buddha is the elephant king, the seventh hermit, among the hermits… [37] . 5- Muni (hermit). Regarding appearance: Being a monk, residing in a quiet, quiet place. On the inside: One who has eliminated all afflictions. In the Minor Nikaya, the Hermit Sutta (Munisuttaṃ) [38], the Buddha taught "practice the dharma to become a hermit". And when you achieve those dharmas, that is the "true hermit". Please mention a few sutra passages as follows: “Yo jātamucchijja na ropayeyya, jāyantamassa nānuppavecche; Tamāhu ekaṃ muninaṃ carantaṃ, addakkhi so santipadaṃ mahesi (Sn, 210). “The one who ceases to be reborn no longer sow seeds; Cutting off all living beings, not depending (on birth) Not walking around in the dark, the hermit alone, That pure path, the Great One has seen. “Saṅkhāya vatthūni bījaṃ, sinehamassa nānuppavecche; Sa ve muni jātikhayantadassi, takkaṃ pahāya na upeti saṅkhaṃ (Sn, 211). “Consider the fields [39] , seeds [40] , not depending on (nānuppaveccha) love [41] . He is a true hermit, sees the end of rebirth, destroys all reasoning, does not fall into comparison (saṅkha). [42] “Sabbābhibhuṃ sabbaviduṃ sumedhaṃ, Sabbesu dhammesu anūpalittaṃ; Sabbañjahaṃ taṅhakkhaye vimuttaṃ, Taṃ vāpi dhīrā muni vedayanti (Sn, 213). “The complete winner, the omniscient, the wise. For all dharmas, no longer contaminated (anūpalittaṃ) One who abandons all, loves to be destroyed and liberated. The wise realize that he is truly a hermit. (Translated by HT. TMC). Thus the word Muni (hermit) implicitly refers to the Arahant, the Single Enlightened One and the Enlightened One. The Commentary on the Dhammapada (DhA.521) explains that: Moneyya paṭipadāya maggaphalaṃ pattā asekkha = munayo The path of solitude contains the Noble Path of the uneducated Saint, called the "hermit's face". The Commentary on Mahā Nidesa (57) and Cūla Nidesa (514A), outlines 6 levels of hermits: Agāramuni (lay hermit), anāgāramuni (ordained hermit, referring to Bhikkhus who practice Dau-da practice in forest), sekkhāmuni (Student Saint), asekkhamuni (Arahant Saint), paccekamuni (Practice Enlightened One) and Munimuni (Perfectly Enlightened One). 6- Paribbājaka (dusi). A monk who wanders from village to district. If these wanderers like to argue and question each other, they are called sophists. 7- Samaṇa: (Samon) (sama: quiet): First of all, Samon is a noun for a monk who does not belong to the Brahman lineage. As we see, the Brahmin congregations often call the Buddha "Sammon Gotama" because he came from the Khattiya lineage... Samons are monks who live a peaceful life, do not like bustling scenes, and live in peaceful places. absent, typically Aggidatta's story is as follows: Brahmin Aggidatta was the great advisor of King Mahā Kosala (father of King Pasenadi). When King Pasenadi (Ba Tu Nac) ascended the throne,,Brahman Aggidatta thought, "I am now old, it is time for me to live a monastic life." Then Brahmin Aggidatta asked for his resignation and announced to his father his intention by: "announcing the alms giving of all his inheritance in the city of Sāvatthī for seven days". After that, Brahmin Aggidatta went to a deserted place in the middle of the three kingdoms of Aṅga, Magadha and Kuru to meditate [43]. 8- Bhikkhu (Bhikkhu). This title is used only for monks in Buddhism. The common meaning of the word bhikkhu (khikkhu) is "beggar". When he returned to the capital Kapilavatthu (Catìlave) to save his relatives, the Buddha told King Suddhodana (Tidh Sanskrit): "Anekāni hi buddhasahassāni piṇṇāya caritvāva jīviṃsū'ti. – “Thousands of past Buddhas still beg for alms to survive” [44]. According to the commentary on the Four Foundations of Mindfulness Sutra: Bhikkhati sīlenā'ti bhikkhu: "A person with virtue who begs for food is called a Bhikkhu." This is the meaning of “beggar”. And this is the form of monkhood in Buddhism. In addition: Bhikkhu = root bhī + root ikkh + u. "Seeing fear, is bhikkhu (Bhikkhu)". Buddhagosa (Guac Am) explained: Saṃsāre bhayaṃ ikkhatī'ti bhikkhu [45] "One who sees fear in samsara is called a Bhikkhu". This is the meaning of "fear of the dangers of afflictions (Father ghost)". Or: Bhikkhu = Base bhidi [46] + base ikkh +u. "Seeing (and then) breaking, is bhikkhu (Bhikkhu)". It can be understood in two ways: "One who clearly sees afflictions and then destroys those afflictions is called a Bhikkhu", or "One who destroys erroneous views is called a Bhikkhu". The wrong view here is seeing "me" and "mine". In the scriptures, the Buddha often advised his disciples to "abandon the self and mine", because that is the first obstacle (palibodha) to the attainment of Sainthood. – Bhinna kilesa = bhikkhu: Having eliminated afflictions, one is a monk" [47]. More clearly: “Sattannaṃ dhammānaṃ bhinnattā bhikkhu [48]. "The person who eliminates the seven dharmas (leading to reincarnation) is called a monk." What are those seven dharmas? These are: Personal view (sakkāyadiṭṭhi), doubt (vicikicchā), forbidden precepts (sīlabbataparāmāsa), attachment (rāga), anger (dosa), arrogance (māna). “Paṭipannako hī devo vā hotu manusso vā bhikkhu'ti saṅkhayaṃ gacchatiyeva”. “One who practices to destroy (sins), whether human or deva, is considered a monk.” This is the meaning of destroying evil. Thus, bhikkhu (bhikkhu) has three meanings: - One who begs for food. – Those who fear the afflictions of reincarnation. – Destroyer of evil and sin. Article 1 is the form of a Bhikkhu, the following two are the "psychology of a Bhikkhu". II- The relationship between renunciation and renunciation. Once, Prince Mahānāma of the Sakya lineage told the Buddha: Although you still know that greed, anger, and ignorance are impurities (upakkilesa) of the mind, why do greed, anger, and ignorance sometimes still invade and reside in the mind? his mind. The white man asked, "Is there still a dharma in you that has not been eliminated, causing greed, anger, and ignorance to arise and reside in your mind?". Buddha taught: "It is desire (kāma)". “So ca hi te Mahānāma dhammo ajjhattaṃ pahīno abhavissaya na tvaṃ agāraṃ ajjhāvaseyyāsi, na kāme pari bhuñjeyyāsi. “And Mahānāma,can eliminate that dharma in you, when you live without a home and do not enjoy sensual pleasures." [49] According to the Buddha's teachings above, we see that "The life of enjoying the five desires (kāma) is a bondage to the mind, causing the mind to fall into greed, anger, and ignorance; invaded and dominated by greed, anger, and delusion. At the same time, it is also the condition (paccaya) that causes greed, anger, and delusion to arise and grow. As explained: Nekkhamma with the metaphorical meaning of "escape", completely replaces the original meaning of "renunciation", such as saying "secretly rejoice in the belly", the belly no longer has the meaning "the part that contains the stomach, large intestine, small intestine", which means "joyful feelings". But the two meanings of "renunciation" and "renunciation" are related to each other, so the teachers in the Commentary on the Conduct of Life have stated: "Nekkhamma pabbajjamūlakaṃ". Nekkhamma means "renunciation", this meaning is equivalent to "liberation - vimutti". There are two types of liberation: Escape from sensual pleasures (kāma) and escape from samsara (saṃsāra). Only by being free from desires (kāma), and then practicing the dharma, can one escape from samsara, as the Buddha taught: "A Bhikkhu who abandons evil and unwholesome dharma, attains and resides in the First Jhana, a state of joy and happiness." born of separation from desire..." On the other hand, the cycle of birth and death is the result of greed (desire), only when one is free from greed (desire), then one can escape birth and death. To escape the cycle of birth and death, one must practice the dharmas aimed at escaping from greed, and getting rid of lust is the first step. The life of renunciation is the proximate cause for freedom from desire, so there is an understanding: Renunciation has the foundation of renunciation (ie renunciation is the result of renunciation). But there are also wise beings who, when they see instability, harm, and danger in life, have the direction to "escape those dangers", so they give up family life and become a monk. There is an understanding that "monastic life is the fruit of renunciation". There are examples for these two ways of understanding as follows: There are two people cutting down trees, the first person cuts down a tree to repair a damaged house, the second person cuts down a tree to build a new house. Two houses, one pre-existing, one not yet, but cutting down the tree has only one "purpose". Likewise, "whether renunciation comes first, the intention to escape comes later" or "the intention to escape comes first, the life of renunciation comes later", all have only the purpose of escaping the suffering brought about by desire." No matter how you understand it: Nekkhamma is still the main thing, and the monastic life is secondary. However, one should not underestimate the monastic life, because it is the best means in "seeking liberation from the cycle of birth and death". 1- Monastic life. The monastic life is a homeless life, as the Commentary explains: Agārasmā anāgāriyaṃ = pabbajja: Leaving home, living without a home, is called renunciation. [50] There are two ways to leave family to become a monk: - To become a monk first, to leave family later. – Leave family first, become a monk later. a- Become a monk first, leave home later. As in the case of Bodhisattva Mahājanaka, the story is summarized as follows Bodhisattva Mahājanaka. [51] Bodhisattva Mahājanaka, when he ascended the throne of Mithilā,Ruling the country according to the Ten Kings Dharma (dasa rājadhammā), He often made offerings to the Pratyekabuddhas. The eldest child of King and Queen Sīvalī is Crown Prince Dīghāvu kumāra. When Dīghāvu kumāra grew up, the King placed the Crown Prince in the position of Viceroy. One day, the gardener of Ngu Uyen offered the King the delicious fruits in the garden. To give honor to the gardener, the King told the gardener to "decorate Ngu Uyen, I will visit that place". – Your Majesty, yes. After preparing Ngu Uyen garden, the garden keeper came to report to the King. - Your Majesty, Ngu Uyen garden has been prepared, please invite your Majesty to take a tour. The king sat on the back of a royal statue, covered with a white parasol, along with Viceroy Dīghāvu and other mandarins and protective soldiers, going to the Ngu Uyen garden for an excursion. On the way to travel, the King saw a mango tree laden with delicious mangoes. He sent the King to go, pick a mango, and asked the servant to peel it and give it to him to try. The mango flavor was very sweet and fragrant. The king thought to himself, "When I return, I will pick a few more fruits to use", then let the eagle freely go sightseeing. This is the first mango of the season, when the King has not yet used it, the gardener preserves the mango tree. At the same time, no one has dared to use the mango before the King, but now we see that the King has already used the mango. When the king went away, everyone gathered to pick mangoes to use. The mango tree became ragged and had bare fruit. After enjoying his excursions, in the afternoon the King returned to the Imperial Citadel. He passed by the mango tree in the morning. He saw that it was ragged and bare, but there was a green mango tree nearby. The King asked: - Why is the tree This mango is so fibrous. The guardians reported to the King the incident: "The Viceroy and his officers saw the King using mangoes, they also picked mangoes to eat, so the mango tree became ragged, - "Kiṃ nukho bhaṇe, imassa pana neva pattaṃ na vaṇṇo khīṇo'ti? "Why isn't that mango tree damaged, its leaves not falling off, and not ragged?" -Nipphalatāya na khīṇa, devā'ti. – Your Majesty, because it has no fruit. For wise people, every normal phenomenon of life also evokes in His mind an instability, a threat to human life. The king was moved (saṃvega), thinking "this kingship is like a tree with fruit (rajjaṃ sapphalarukkhasadisaṃ), then everyone will take it to enjoy it, then I will also be as shabby as this mango tree". Images of monks (Practice Buddha) suddenly appeared in the King's mind. The king thought to himself, “It is those who have property who are afraid, what should the proletarians be afraid of? We will be like that fruitless tree, we will give up everything we have to become a monk (imaṃ sampattiṃ cayitvā nikkhamma pabbajissāmī'ti). After deciding to become a monk, the King entered the Imperial Citadel. When he arrived at the door of his palace, the King told his ministers: "From today, only one person can bring food and mouthwash." , toothbrush and toothpick for me only. You guys should take care of government affairs, and I will live in peace to practice Samon Dharma (samaṇadhammaṃ karissāmī'ti)". And0 at that time,Human lifespan is 10 thousand years old, King Mahājanaka is 7 thousand years old. The king lived in the palace for 4 months. He thought, "This place is still dirty and cramped. Living outside like the Samons we often make offerings to is better than living in the Royal Palace." The king told his servant to secretly find him a robe and an earthen bowl. That night, he cut off his beard and hair, covered himself with a robe, his mind was extremely satisfied, he did not sleep all night, and in the morning, he went down from upstairs to sit out of the Royal Palace. This is "leaving home first, leaving home later". During the Buddha's time, Mahā Kassapa (young man Pippali) and Bhaddā also became monks before leaving their family. Similarly, Mrs. Pajāpati Gotamī and five hundred Sakyamuni princesses became monks first, and then left the Royal Palace. b- Leaving home first, becoming a monk later. This is the most common method. 2- Reasons for becoming a monk. The reasons for this ordination are very diverse and can be summarized into the following cases: a- Traditional ordination. There are many aspects to this “tradition”. First is one of the ancient traditions of Brahman. Brahmins, after having a successor, leave home to become a monk, or when they are old, they leave the government to become a monk... Typically, Brahman Aggidatta is as follows: Brahmin Aggidatta. [52] Brahmin Aggidatta was the great advisor of King Mahākosala (King Pasenadi's father). When King Pasenadi ascended the throne, Brahmin Aggidatta thought: "I am now old, it is time for me to live a monastic life." Brahman resigned from the mandarin, announced his intention, and then announced "to give away all his property in the city of Sāvatthī for 7 days". After that, Brahmin found a quiet place to stay near the river bank in the border areas of the three countries of Aṅga, Magadha and Kuru. There were 10 thousand people following him. He was revered as a guru. Brahman Aggidatta gave instructions to his disciples: - Disciples, if anyone has a thought of seeking sensual pleasures (kāmavitakka), or a thought of seeking pleasure (kāmavitakka), or a thought of A thought of anger (vyāpādavitakka), or a thought of harming others (hiṃsavitakka), must be punished by taking a bunch of sand from the river and putting it in this place. The group of disciples practicing under the instructions of Brahman Aggidatta obeyed. Some time later, that place became a large sand mound, and a python king came to stay there. The teachings to the disciples of Brahmin Aggidatta are: "Dear disciples, take refuge in the forests, hills, and trees. Taking refuge in those places, you will end suffering, you will be liberated from suffering." When Aggidatta's good conditions were met, his image appeared in the mind of the World-Honored One. He taught the Venerable Moggallāna to go to the residence of Brahman Aggidatta to receive him and the assembly. Lord Moggallāna went to the residence of Brahmin Aggidatta and asked to stay overnight. That night, he subdued the python king and admired the miraculous powers of Maudgalyayana. Aggidatta asked about Moggallāna's teacher. He replied: - The World-Honored One, the Perfectly Enlightened One, is my teacher. .And at the request of Brahman Aggidatta, the Buddha came to his residence, where the Buddha preached the verse: Bahum saranaṃ yanti. Pabbatāni vanāni ca. Ārāmarukkhacetyāni. Manussā bhayatajjitā. “People are afraid and terrified. Find refuge in many places. Hills and deep forests. Gardens, trees or temples. “N'etaṃ kho saranaṃ khemaṃ. N 'etaṃ saranaṃ uttamaṃ. N'etaṃ saranaṃ āgamma, sabbadukkhā pamuccati. “Relying on that is not good. That reliance is not high. Taking refuge like that cannot escape suffering. “Yo ca buddhañ ca dhammañca; aṅghañ ca saranaṃ gato Cattāri ariyasaccāni; sammappaññāya passati. “Take refuge in the Buddha; Dharma and Sangha. True wisdom sees; four noble truths. Dukkhaṃ dukkhasamuppādaṃ; Dukkhassa ca atikkamaṃ Ariyañcaṭṭhaṅgikaṃ maggaṃ Dukkhūpasamagā minaṃ Suffering and the cause of suffering; and suffering disappears. Through the eight branches of the Holy Path; overcome all suffering... [53] Ending the verse of Brahman Aggidatta and the assembly attained Holy fruit. *- Or there are families with the tradition of "someone in the family must become a monk". Because according to the ancient Indian concept, whichever family has "a person who has become a monk, that family will be praised by wise people", like the Taoist Kaṇhādīpāyana who became a monk for 50 years, only having joy in the monkhood for 7 days when sitting. discussed with the monk Mandavya [54]. The son of a homeowner (His guardian) was bitten by a snake and fell unconscious. The homeowner asked Him to cure him. He could only make the following vow: "Since becoming a monk until now, it has been 50 years." year, I have only rejoiced in the monkhood for the past 7 days. Because of these true words, please let this boy wake up." The boy woke up but could not move. Next, his parents made a vow to help him repel the snake venom and return to normal health. When the homeowner asked Taoist Dīpāyana: - Why did you become a monk for 50 years, but only had joy in the past 7 days?. The Taoist replied: - Actually, I don't want to become a monk, just because my family has a tradition of becoming a monk, so I have to become a monk. During the past 50 years, I have only had joy in the past 7 days. At the end of his birth, the Buddha recognized: Taoist Dīpāyana was his predecessor. *- Or "there is a covenant with each other", (because preserving tradition is considered preserving a promise) like when Bodhisattva Siddhattha left home, the Sakya clans made a covenant with each other "each family must have someone to leave home." follow Prince Siddhatha". Because of this covenant, it led to the ordination of the six Sakya Princes: Kimbila, Bhaddiya, Anuruddha, Bhagu, Ānanda and Devadatta and the barber Upāli, who did not necessarily intend to become monks even Upāli is the same, just because of the family's covenant, you have to carry it out. The following details should be noted: The Mahavagga Law I (Mahāvagga I) states: "(When the World-Honored One resides in the Mahavagga city). At that time, Venerable Ānanda's family of believers and guardians died of the plague. And there were two boys (who were) left. When they saw the Bhikkhus, according to their previously allowed habit, they ran close to them, and the Bhikkhus chased them away.While being chased away by the monks, they cried." At that time, Venerable Ānanda had this idea: The World-Honored One has stipulated that: "Children under fifteen years old should not be ordained and these children under fifteen years old, so how can these children be ordained?" This child cannot be destroyed?” Afterwards, Venerable Ānanda reported that incident to the World-Honored One. – Hey Ānanda, do those children have the ability to chase away crows? – World-Honored One, they have the ability. At that time, the World-Honored One, for that reason, took advantage of that event and gave a Dharma talk and told the Bhikkhus: - Bhikkhus, I allow a child under 15 years old to become a monk who (can) chase away crows [55 ] . And we know that: When the World-Honored One returned to the capital city of Kapilavatthu, he ordained 7-year-old Rahula (Lahoula). If 7-year-old Rahula had been ordained as a Sadi, then Venerable Ānanda would not have had to worry about the two children of his guardian. Or perhaps there is a monk in Rajagaha who is also named Ānanda. Or perhaps the Pāli canon scribes were mistaken, because in the Rule II, it is recorded that six Shakyamuni princes and Upāli became monks when the Buddha lived in Anupiya, a town in Malla [56]. According to the record of Lord Narada, Lord Ānanda became a monk 2 years after the Buddha attained enlightenment [57], but Ānanda was only one generation younger than the Buddha, so "two years" here should be understood as "at that time the Buddha 36 years old". *- Furthermore, due to good conditions of practice in the past, there are good men who do not like family life and tend to become monks (considered a hidden tradition of Bodhisattvas). There was a time when the Bodhisattva was a Brahma, reincarnated in the human world as the son of the king of Kāsi. His name was Anitthigandha (without the smell of a woman). When he grew up, the Bodhisattva built a hermitage next to the inner palace, where he lived. that practice meditation [58]. Or like the Hatthipāla brothers or the Mahā Kañcana brothers.. [59] (When the Enlightened Bodhisattva was born as a human, he more or less became a monk for a period of time, like when he was King Chakravarti Mandhātu, he also became a monk for a period of time. The last 7 days. And becoming a monk is considered the tradition of the Enlightened Bodhisattva). Bodhisattva Hatthipāla. [60] (Summary). In ancient times, the king of Bārāṇasī (Balanai) was King Esukāsi. The king became close friends with the Great Priest, both of whom had no children. With a kiss, the two promised each other: "If anyone has a child, that child will be the master of both of them." One day, the Master Te came to a village in his territory and saw a poor woman (a beggar) who had 7 healthy, fertile sons. The monk asked: - Hey lady, where is the father of these children? – Sir, they don't have a father. – So how did you give birth to them? – Dear Sir, I beg the god to give me these 7 children so they can help me. She pointed to an old tree at the gate of the capital and said so. After listening, the Priest said: "Please go away". The Priest went to the old tree at the gate of the citadel, grabbed a branch and shook it vigorously, saying: - Dear God, the King makes generous offerings to you all year round.he did not give the King any prince. On the contrary, the miserable woman did not offer him anything, but he gave her 7 sons. After 7 days, from today (i.e. today counts as one), if you do not give the King any son, I will have someone cut down this tree and cut it into pieces. After scolding the Tree God (rukkhadeva), the Priest left. The next day, he came and scolded him again and announced: In six more days, I will cut down this tree, if the King does not have a son. Five days passed like that, and on the sixth day, the Priest came and grabbed the tree branch, saying: "There's only one more night left, if you don't give the King his son." In the morning, this tree must fall." The female minister was horrified, thinking: "This Brahmin will really cut down the tree, he will destroy my house, if the King has no children. But how can I make the King have a child?” The tree goddess went to ask for advice from the Four Great Kings (Catuttha Mahārāja). The Four Great Kings also had no feasible solution, and told the Tho Than: Should she go and pray to the Heavenly King Sakka? She went to present the matter to the Heavenly King Sakka. The Heavenly King De Thich pondered, "Can the king give birth to a Prince according to his karma?", suddenly he saw four virtuous Heavenly Sons about to die. reborn in the realm of Dama (Yama). Legend has it that: In the previous life, these four Devas were brothers, former weavers in the capital Bārāṇasī. The property they earn is divided into 5 equal parts, each person receives one part for personal use, and the fifth part is shared property for alms. At the end of their lives, all were reborn in the Thirty-Three Heavenly Realm (Tāvatiṃsadeva), now the 4 Heavenly Sons are about to be reborn in the Dama Heavenly Realm (Yamadeva) [61]. King Sakka said to the 4 Sons of Heaven: - Sons of Heaven, you should be reborn in the human world, become the children of King Esukāri. – It's a good thing, Lord God, we will be born into the human world, but we don't want to be related to the Royal Family. We will be born into the family of the Master Te, and when we grow up we will become monks. The King of Heaven approved of that wish to resolve the tree goddess's affairs satisfactorily. The next morning, the Priest came to the tree with the woodsmen. The Priest grabbed the branch and said: - Today is Saturday, if you don't give the King this favor, I will cut down the tree. This. The tree goddess caused the tree trunk to crack, then appeared and said: - Brahmin, I will give you four sons. – I don't want children, please give my King a son. – Brahmin, the King cannot have children, he alone has four children. But they did not want to live a lay life. When they grew up, they all became monks. The Priest had to accept. – So please give me those four children, I will try to keep them in a secular life. The eldest Heavenly Son descended into the womb of Master Te's wife. When he was born, to prevent the child's future intention to become a monk, the Master gave the mahouts the care of the mahouts. The child's name was Hatthipāla. About the next year,When Hatthapāla was walking, the second celestial son was born, named Assapāla (because the child was entrusted to the care of the horse keepers). Just like that, the third celestial son descended to earth, named Gopāla, because he was assigned to the care of cow keepers, and the fourth was named Ajapāla, because he was assigned to the care of goat herders. All four of them, when they became adults, refused the throne and left home to become monks. This is renunciation according to previous tendencies. b- Become a monk to improve your life. There are some people from the slave family who, due to hardships in life, become monks to escape the hardships of life, and life becomes better. As the Buddha taught King Ajātasattu: “Taṃ kiṃ maññāsi mahārāja? Idha te assa puriso dāso kammakaro pubbuṭṭhāyi pacchā-nipātī kiṃ kārapaṭissāvī manāpacārī piyavādī mukhullokako. “What do you think, Your Majesty? Here, the Great King has a slave, who gets up early and stays up late, carries out all the master's orders, pleases everyone, speaks respectfully, and pays attention to every facial expression (of the Great King). Tassa evaṃ assa: “Acchariyaṃ vata bho abbhutaṃ vatabho puññānaṃ gati puññānaṃ vipāko. “He thinks, “How rare, how wonderful, is the blessing that leads to birth, the ripe fruit (vipāka) of blessing. Ayaṃ hi rājā Māgadho Ajātasattu Vedehiputto manusso, ahaṃ pi manusso. King Ajātasattu (Axàthe) son of Videhi of Magadha is human, I am also human. Ayaṃ hi rājā Māgadho Ajātasattu Vedehiputto pañcahi kāmaguṇehi samappitto samaṅgībhūto paricāreti devo maññe. ahaṃ pan'amhi'assa kammakaro pubuṭṭhāyī pacchānipātī kiṃ kārapaṭissāvī manāpacārī piyavādī mukhullokako. King Ajātasattu, son of Videhi of Magadha, lived to fully enjoy the five sensual pleasures, no different from the gods as we understand them. As for me, I do all the work, get up early and stay up late, carry out all the master's orders, please everyone, speak respectfully, pay attention to every facial expression. vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan ti. Let us create merits like the King, let us shave off our hair and beard, put on the robe, leave the family, live homeless and become a monk." That slave, after becoming a monk, kept his precepts strictly and practiced well. Then the Buddha asked King Axàthe: “Api nu tvaṃ evaṃ vadeyyāsi: “Etu me bho so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchā-nipātī kiṃ kārapaṭissāvī manāpacārī piyavādī mukhull okako'ti?. “Does Your Majesty say this?: “Stay with me, return to being a slave like before, do all the work, get up early and stay up late, carry out all the master's orders, please everyone. , respectful words, paying attention to each facial expression (of the owner).” – No h'etam, bhante... "No sir, on the contrary, we bow to him, stand up in front of him, invite him to sit on a chair, offer him things such as robes, food, and shelter." …”. [62] Obviously, it will improve life both now and in the future. Maybe not because of being born into a slave family, but because living a lay life is too miserable, so I became a monk to have enough.or being oppressed by a certain problem in life, through renunciation one can escape those oppressions. In the Great Law [63], Chapter I, chapter 8, it is recorded: The famous physician during the Buddha's time was Jīvaka Komārabhacca, he was very busy, but attentively treated the illnesses of the Bhikkhus. At that time, five diseases arose in Magadha: leprosy (kuṇhaṃ), tumor (gaṇḍo) [64], scabies (kilāso) [65], tuberculosis (soso), epilepsy (apamāro). . The patients asked physician Jīvaka Komārabhacca for treatment, but physician Jīvaka Komārabhacca refused. -“Dear Sirs, I am very busy, I need to serve (cure) King Bimbisāra of Magadha, his concubines and the Bhikkhu community with the Buddha at its head.” There are men who suffer from (one) of the five diseases above and think: "These Sakyamuni monks have comfortable moral conduct and comfortable conduct. After eating delicious food, they lie down on the beds." If the bed is airtight, we should become monks at the monks of Thich Tu. At that time, the Bhikkhus themselves will take care of us and the physician Jīvaka will treat our illnesses.” And they became monks with the monks. After being treated by physician Jīvaka, they returned to the world. In this chapter, there are also some other reasons for renunciation such as: Avoiding war, criminals breaking out of prison and then becoming monks to avoid being caught... But these reasons are only temporary and uncertain, assuming there is no good doctor. If Jīvaka cures illness, they probably won't become a monk, or if they are still arrested by the laws of their country when they commit a crime, they won't become a monk. The main idea here is "to escape from oppression, in life you should become a monk". There are six types of renunciation: – The renunciation of ignorant people. – Renunciation of an angry person. – The renunciation of the joker. – The renunciation of a person to collect assets – The renunciation of a person to support his/her life. – Renunciation of people who want to escape suffering. Among the six types of renunciation, those who leave home with the intention of escaping suffering are called true monks, (suffering here refers to the suffering of samsara) [66]. 1'- Renunciation of ignorant people. Is the renunciation of someone who does not understand clearly what the purpose of renunciation is? This ordination is often chosen by the family, such as boys sent to the temple by their families to become monks, and when favorable conditions are met, they can become monks. The novice himself did not clearly understand the purpose of "what is the purpose of becoming a monk?", perhaps he only understood that "to become a monk for blessings" is all. The following summary story conveys this meaning. In Rājāgaha city, there was a group of 17 young people, young Upāli was the leader. Upāli's parents discussed together: "After we die, is there any way for Upāli to live comfortably, without hardship?" Then they discussed with each other: "If Upāli learns writing, Upāli's fingers will hurt", "If Upāli learns calculation, his chest will hurt", "If Upāli learns painting, his eyes will hurt." hurt". Finally, they thought: "These Sakya monks have comfortable precepts, comfortable activities, and after eating delicious food, lie down on air-tight beds. If Upāli becomes a monk with the Sakya monks,So after we die, Upāli can live comfortably and without hardship." Young Upāli heard the discussion of his parents. Upāli went to the young men and said: - Hey guys, I will become a monk among the monks. – Hey friend, if you become a monk, we will also become a monk. Then the whole group asked their parents to let them become monks, and the parents of that group of teenagers agreed. The Bhikkhus ordained the entire group to receive Bhikkhu precepts. Those new Bhikkhus, after waking up at dawn, cried for food, saying: - Give me porridge, give me a meal, give me food. Then they urinate and defecate in the sitting area... This is the meaning of "leaving home for those who do not understand". [67] 2'- The renunciation of an angry person. This is the type of person who is angry with family members, or "emotionally upset", so they leave home and become a monk. At that time, there was a bald silversmith who, after arguing with his parents, went to a monastery and became a monk among the monks (ibid.110). 3'- The renunciation of a joker. This is the monastic class, not for the purpose of seeking liberation but renunciation for some specific purpose. And the monastic appearance is just a form of disguise to hide the true appearance, implying that people underestimate the monastic appearance. Once King Pasenadi of Kosala confessed to the Buddha that he sent spies pretending to be monks to scout a neighboring country, then returned to report the information collected. After that, these detectives enjoy the five desires. [68] 4'- Become a monk to make a living. Once, Venerable Ānanda saw a boy wearing a tattered loincloth and holding a bowl begging for food. He asked: - Why are you wandering around like that? Isn't becoming a monk more noble? -Sir, who will let me become a monk? – I will let you become a monk. And he was ordained and later received the ordination as a Bhikkhu. His name was Pilotika (torn loincloth). Later, teaching his own mind through a torn loincloth, he attained Arhatship. [69] Therefore, the World-Honored One taught: “Hirinisedho puriso; koci lokasmiṃ vijjati. Yo niddaṃ apabodheti; asso bhadro kasāmivā. “It's hard to find in life; People who know how to be shy and restrain themselves. Know how to avoid criticism; Like a gentle horse avoids a whip. (Dhp; verse 143) “Asso yathā bhadro kasā niviṭṭho; ātāpino saṃvegino bhavātha saddhāya sīlena ca viriyena ca; samādhinā dhammavinicchayena ca Sampannavijjaacaraṇā patissatā; pahassatha dukkhamidaṃ anappakaṃ. “Like a gentle horse touching a whip; with faith, morality, and diligence. Meditate and study the Dharma; Sufficient wisdom and mindfulness This suffering is immeasurable. (Dhp, verse 144) 5'- Renunciation of a person who gathers wealth. This is the worst level of renunciation. 6'- Renunciation of those who want to escape suffering. This is the class of monastics worthy of praise and respect. No matter what the reason, when you become a monk, you understand the meaning of becoming a monk and practice diligently, you will still become a good monk, like Elder Pilotika above. There are cases where the motivation for becoming a monk is "wanting to escape the cycle of birth and death", but half way through the journey the burden is broken, returning to a secular life is not worthy of praise. Brahmin Jāṇussoṇi asked the Buddha: “Samaṇā pana,bho Gotama, kiṃ adhippāyā, kiṃ upavicārā, kiṃ adhiṭṭhānā, kiṃ abhinivesā, kiṃ pariyosānā'ti. Venerable Gotama, for the Samana, what is determination (adhippāya), what is special approach (upavicāra), what is fulcrum (adhiṭṭhāna), what is inclination (abhinivesa), what is is the final accomplishment (pariyosāna). The Buddha taught: “Samaṇā kho, brahmaṇa, khantisoraccādhippāya, paññūpavicārā, sīlādhiṭṭhānā, ākiñcaññābhivesā, nibbānapariyosānā'ti. “Brahmin, for Samon, patience (and) gentleness is the determination, wisdom is the special approach, morality is the fulcrum, non-possession is the tendency, Nibbàn (liberation) is the final achievement. . [70] Maybe before, not because of these dharmas one became a monk, but after ordination one practices these dharmas, then one is still noble. c- Renunciation due to motivation (saṃvega). This movement of the mind arises due to seeing or hearing. Great wise people have hidden opportunities in their hearts. When they encounter an event related to instability, they find a way to escape the dangers that are waiting. And the option they chose was to "leave home and live homeless". 1'- Moved by seeing. We can find this pattern through many stories such as: The Buddha's previous incarnation was Bodhisattva Makhādeva. When he saw his black hair turn into silver hair, he was moved to renounce his kingship, live a life of separation, and practice the four immeasurable minds (loving-kindness, compassion, joy, equanimity), when destined to be born in the Brahma world [71]. Bodhisattva Siddhattha saw old people, sick people, and dead people. He suddenly thought of this danger that would happen to him in the future. Bodhisattva wanted to escape that danger, but had not yet determined the direction. Then the image of the monk appeared, the Bodhisattva asked the charioteer Channa and the charioteer Channa explained: "This is the one who left home, lived without a home, is the one who searches for the truth and explains the mysteries." hidden of life". Charioteer Channa's explanation seemed to awaken and point out the ultimate way to seek the Dharma. And the Buddha confirmed the search for holiness through the form of ordination as follows: Idha me aggivessana pubbeva sambodhā anabhisambuddhassa Bodhisattasseva sato etada hosi: “Sambādho gharāvāso rajāpatho abhokāso pabbajjā. “Here, Aggivessana, before I was enlightened and had not yet attained Enlightenment, when I was still a Bodhisattva, I thought as follows: family life was constrained, the road was full of dust, monastic life was like live in the middle of nowhere. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhittaṃ brahmacariyaṃ saritaṃ. It is very difficult living at home to live a completely full, completely pure life of pure virtue. Yaṃ nūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā āgarasmā anāgāriyaṃ pabbajeyyaṅti. Let us shave off our hair and beard, put on the robe (kāsāva) and become a monk, leave the family, and live without a family” [72]. According to the Buddhavaṃsa Commentary: “The Perfectly Enlightened Bodhisattvas have long lifespans. When they were still Bodhisattvas in their last kalpa, they all saw these four signs, each sign was 100 years apart, while Gotama Buddha had the same age. short lifespan,So when he was a Bodhisattva in his last life, the interval between each sign was four months. However, the Dācāriya Dīghānikāya teachers teach that: “Our Bodhisattvas all see these four signs in one day.” The issue of the time gap between the four signs and signs, we find in the Mahayana Sutta III, the Mahāpadānasuttaṃ, but only points out that Bodhisattva Vipassī saw that the four signs and signs have a time gap, without clearly defining it. distance time. Similarly, with the Enlightened Bodhisattvas in the last life, before becoming a monk, they all saw four phenomena: old age, sickness, death and renunciation. The time interval of these four phenomena varies depending on the lifespan of living beings at that time. Again, when the Bodhisattva saw old age, he eliminated "arrogance about youth in his mind", seeing illness, he eliminated "arrogance about health in his mind", seeing death, he eliminated "arrogance in his heart". about life in the heart". “Tayome, bhikkhave, madā. Katame tayo? Yobbanamado, ārogyamado, jīvitamado. “Monks, there are three prides (mada). What is three? Proud (of) youth, proud (of) not being sick, proud (of) life" [73] . In the sutta “Delicately Nurtured (sukhumālasuttaṃ) [74], the Buddha describes how, when He was a Bodhisattva, He lived in three palaces of the three seasons: One for the cold season, one for the hot season and one for rainy season. He was delicately raised in those three palaces and He thought as follows: “I am also getting old, I cannot escape aging, why am I upset (aṭṭiyati), dissatisfied (harāyati), disgusted? (jiggucchati) when you see old people?” And the Bodhisattva's pride in his youth was completely eliminated. The same goes for sickness and death. Why did He have those thoughts? Because he saw the three phenomena of "old age, sickness, and death". b'- Moved by hearing. Thanks to listening to the Dharma and understanding the fragile nature of life, the idea of ​​becoming a monk arose. Like good man Ratthapāla, good man Sudinna [75] … Good man Ratthapāla, when hearing the Dharma from the World-Honored One, thought: “Yathā yathā khvāhaṃ Bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā akantaparipuṇ ṇaṃ ekantaparisuddhaṃ saṃkhalikhitaṃ brahmacariyaṃ carituṃ. “As we understand the Dharma preached by the World-Honored One, living in a family is not easy to practice a holy life that is completely pure like a shiny white conch shell. Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajjeyan' ti. So let us shave off our hair and beard, put on the robe, and become a monk and leave home to live without a home" [76]. After becoming a monk, Mr. Ratthapāla achieved Arahantship. He was given the supreme position by the World-Honored One in the practice of "renunciation by faith"[77]. Among the reasons for renunciation, renunciation due to motivation is the best cause, it helps monks a lot in their practice life. 3- Time to become a monk. In short, the time to become a monk is from the age of 7 onwards, as in the commentary on the Dhammapada, the novice monks Paṇḍita[78],novice Sukha became a monk at the age of 7 and became an Arhat after 8 days of ordination. Or like Mr. Rahula, the son of Mrs. Yasodharā (Daduđala) became a monk at the age of 7.END= NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=VENERABLE THICH CHAN TANH.AUSTRALIA,SYDNEY.12/6/2024.VIETNAMESE TRANSLATE ENGLISH BY=VENERABLE THICH CHAN TANH.