Shaolin - monks and martial monks (Part 1)
The community of Buddhist (Sangha) is called in China "sengsú (僧俗). It is in seven classes (七 众 qi zhong) divided five groups of religious people (五 众 wu zhong), to lay people (优婆塞 youpósài) and lay followers (优婆夷 youpóyí).
The five inter-religious groups are:
monks 比丘 o ( bîqiu)
o nuns (比丘尼 bîqiuni)
o nun aspirants (式 叉 摩 那 shìchamóna)
o novices (沙弥 shami)
o novices (沙弥 尼 Shamini)
o nuns (比丘尼 bîqiuni)
o nun aspirants (式 叉 摩 那 shìchamóna)
o novices (沙弥 shami)
o novices (沙弥 尼 Shamini)
Of these there are monks and novices at the headquarters of the Shaolin Monastery, and in most of his side cancel. Nuns and novices, however, there is in of the Shaolin monastery affiliated "hermitage of the founding patriarch" (初祖 庵 chuzu an), which is located on the hill behind the monastery, and in the currently under construction Luya Temple (卢 崖 寺) in the district Dengfeng. The known Yongtai Monastery (永泰 寺 Yongtai si), an approximately 5 km from the Shaolin Temple remote nunnery with integrated martial arts school has, since its inception in the dynasty of the Northern Wei (386-584) to the Shaolin Temple in connection is an independent monastery under its own administration.
The monks of the Shaolin Monastery (比丘 biqiu / 和尚 Heshang)
fully ordained monks as they are the monks of other Buddhist monasteries treated . Their Buddhist practice is similar to the other Chan-monks in China. These include - in addition to the monks assigned work and tasks in or for the monastery - different types of meditation and calligraphy (书法 Shufa) and the way of tea (禅 茶 chan-cha) is a. Furthermore deal the monks is the study of scriptures, the holding of ceremonies, the training of lay followers and novices in the Buddhist teachings including
The specificity of a Shaolin monk, however, that he also Shaolin Kungfu as Buddhist culture and path to enlightenment understands and - if possible - practice. This is what makes the difference not only by monks of the Shaolin Temple to those of other temples, but also the difference of Shaolin Kungfu to other Chinese martial arts. ("The abbot explained that Shaolin kungfu is different from martial arts. Kungfu is a Buddhist practice with the purpose of purifying the soul and character building. Both scripture chanting and skill exercises are practices in the Buddhist temple. ... From China Today, reports in 2004, "The Shaolin Kungfu Legacy" by Zhang Xueying, URL: http://www.chinatoday.com.cn/English/e2004/e200409/p38.htm, download at 24.6 .2010)
The specificity of a Shaolin monk, however, that he also Shaolin Kungfu as Buddhist culture and path to enlightenment understands and - if possible - practice. This is what makes the difference not only by monks of the Shaolin Temple to those of other temples, but also the difference of Shaolin Kungfu to other Chinese martial arts. ("The abbot explained that Shaolin kungfu is different from martial arts. Kungfu is a Buddhist practice with the purpose of purifying the soul and character building. Both scripture chanting and skill exercises are practices in the Buddhist temple. ... From China Today, reports in 2004, "The Shaolin Kungfu Legacy" by Zhang Xueying, URL: http://www.chinatoday.com.cn/English/e2004/e200409/p38.htm, download at 24.6 .2010)
master Xingdu (释 行 渡 ) informed * (1)
The "monastic career,"
The inclusion in the monastery as a novice and monk, respectively. Ordination of nuns mark entry into the so-called "homelessness" (jia ru 出家 入道 chu dao = literally, to leave the home and make its way) - a life outside of family and social ties for the most part, with the goal of Buddhahood. Requirement for admission that the candidate is healthy and free of debt and that a monk takes him to school, to be "tonsure Master" (剃度 师 tìdù shi) is to be.
A decree of the emperor of the Ming Dynasty Taizu shows from the year 1391, what criteria would then meet a candidate, if he a Buddhist Order wanted to join:
"(a monk-aspirant) must be older than 14 and younger than 20 years. He must have the consent of his parents. After the Authority, respectively. the judge was reported and was recommended by his neighbors, he can go to a monastery and learn under a master. After five years, if he is well versed in the scriptures, he can go to the office for Buddhist Affairs, in order to deposit the check. Only if he is as versed in the scriptures enough sometimes, he gets a ordination certificate. When he is not the exam, he must return to the lay state. If his parents do not agree, if there is no another son or grandson is capable of serving the parents or grandparents, he can not give up life in the household. If someone is older than 30 or 40 years and previously was a monk, but is later returned to the lay state, or by committing a crime is denounced, he must not give up life as a "housekeeper". " (* 1 )
When he entered the Shaolin Monastery of the aspirant is now a minimum age of 13 and 16 have. The tonsure / shearing of the head (剃 度 tì you) it becomes a novice and is committed to compliance with the novice rules, the meaning of and meaning, he learns in the course of time. He also learns that reciting poetry in the ceremonies of my lines, attend classes on Buddhism and Kungfu learn and do certain jobs and tasks for his master. He receives a certificate issued by his master (号 条 hao tiao) and can take after a novitiate of two to three years of the monastic vows. At this time he is the legal age is for the set in China, the age of 18 years, have achieved (at the beginning of the 20th century was the minimum age at 20 years).
To the monk ordination, the novice will travel to the consecration temple in China where it first with an intensive program of detailed Buddhist teachings in etiquette and the monk bids passes. He gets to his harrier "robe and Bowls" (衣 钵 Yibo) and is informed of their importance and proper use. After completion of the monk ordained him a so-called ordination certificate (戒 牒 jièdie) attached - it is as evidence that he is a member of the Buddhist Sangha. The ordination certificate is an official document and must be competent by the government institution, ie to be confirmed by the Buddhist Association of China (中国 佛教 协会 zhongguo fojiao xiehui).
The main tasks of a monk to the laity GE hear the transmission and transmitting the Dharma, that is the Buddhist teaching (佛教 so jiao). A monk may take about 10 years after his ordination students, but this is always dependent on its ability, the Buddhist doctrine understand and be able to pass. Is the master of the view that this monk has gained a sufficient understanding of teaching, he performs the "transmission of the Dharma" (传 法 chuan fa), which he also recognizes the ability of the monk to teaching. It need not wonder if some monks are allowed to formally adopt a shorter time students, monks and others never.
Another important task of the monks, is the holding of rituals (佛 式 foshi), of which there are many that run charge, among other sutra recitation sick, blessings during initiations (eg shops), funerals. Then there are the rituals of the recurring Buddhist festivals: "birthdays" of Buddhas and Bodhisattvas, Ullambana (hard to free the hungry ghosts), Vesak (Birth, Enlightenment and Pari Nirvana of the Buddha) and others
A decree of the emperor of the Ming Dynasty Taizu shows from the year 1391, what criteria would then meet a candidate, if he a Buddhist Order wanted to join:
"(a monk-aspirant) must be older than 14 and younger than 20 years. He must have the consent of his parents. After the Authority, respectively. the judge was reported and was recommended by his neighbors, he can go to a monastery and learn under a master. After five years, if he is well versed in the scriptures, he can go to the office for Buddhist Affairs, in order to deposit the check. Only if he is as versed in the scriptures enough sometimes, he gets a ordination certificate. When he is not the exam, he must return to the lay state. If his parents do not agree, if there is no another son or grandson is capable of serving the parents or grandparents, he can not give up life in the household. If someone is older than 30 or 40 years and previously was a monk, but is later returned to the lay state, or by committing a crime is denounced, he must not give up life as a "housekeeper". " (* 1 )
When he entered the Shaolin Monastery of the aspirant is now a minimum age of 13 and 16 have. The tonsure / shearing of the head (剃 度 tì you) it becomes a novice and is committed to compliance with the novice rules, the meaning of and meaning, he learns in the course of time. He also learns that reciting poetry in the ceremonies of my lines, attend classes on Buddhism and Kungfu learn and do certain jobs and tasks for his master. He receives a certificate issued by his master (号 条 hao tiao) and can take after a novitiate of two to three years of the monastic vows. At this time he is the legal age is for the set in China, the age of 18 years, have achieved (at the beginning of the 20th century was the minimum age at 20 years).
 get |
| Shi Yanyun (释 延 云) * (2) |
The main tasks of a monk to the laity GE hear the transmission and transmitting the Dharma, that is the Buddhist teaching (佛教 so jiao). A monk may take about 10 years after his ordination students, but this is always dependent on its ability, the Buddhist doctrine understand and be able to pass. Is the master of the view that this monk has gained a sufficient understanding of teaching, he performs the "transmission of the Dharma" (传 法 chuan fa), which he also recognizes the ability of the monk to teaching. It need not wonder if some monks are allowed to formally adopt a shorter time students, monks and others never.
Another important task of the monks, is the holding of rituals (佛 式 foshi), of which there are many that run charge, among other sutra recitation sick, blessings during initiations (eg shops), funerals. Then there are the rituals of the recurring Buddhist festivals: "birthdays" of Buddhas and Bodhisattvas, Ullambana (hard to free the hungry ghosts), Vesak (Birth, Enlightenment and Pari Nirvana of the Buddha) and others
 |
| Yanru Shi (释 延 如) * (3) |
The Buddhist precepts / rules (so 佛戒 jie)
One of the most important scriptures of Buddhism is the Pali canon ("three baskets"), whose three parts of the "basket of religious rules" or "Basket of Discipline (Vinaya-Pitaka) the basis for the Buddhist monastic forms. The Vinaya Pitaka is divided into two parts: the first part, the Patimokkha that includes monks and nuns rules, the second offers a rich example of literature, summaries, etc. The Vinaya Pitaka is delivered in three still existent traditions, of which Dharmaguptaka the line in China, Taiwan and parts of Japan and Korea is determinative. The earliest Chinese translations of the Vinaya Pitaka date back to 404 (of Puṇyatara 弗 若 多 罗) and from the period 416-418 (of Buddhabhadra 佛陀 跋陀罗).
as an "imported" religion was Buddhism in China is always exposed to harassment and many of the precepts of the Vinaya collided literally with those in China, Confucian rules of moral behavior, especially with the "child's awe" ("孝 xiao "or" 孝顺 Xiaoshun "). Taking just the extract into homelessness and the resulting infertility in Confucianism, a vital have been the ancestral line is terminated and there was no issue, which supply the parents and grandparents and perform the required ancestral sacrifice: Principle violated. The tonsure / shearing of the head when entering a convent was contrary to the child's duty, as it had lent to Confucian view his body only by the ancestors and not remove him from intentionally respectively. was allowed to cut. The daily alms of the monks protested the practice, primarily for family members and subordinates in the work proportioned to provide, and many more were
in the development and adaptation of Buddhism in China many apocryphal writings, which among other things, adjust the Dharmaguptaka Vinaya precepts relevant to the social circumstances and they should replace, if necessary, at least in part, the Fanwang Sutra (梵网 经 fanwang jing) and Pusa-Yinglo Sutra (菩萨璎 珞 经 pusa yingluo jing). In the context of exegesis and "spiritual writings" compilations also appeared with Zen monastery rules, the "pure regulations" (清 规 qinggui) such as those of Baizhang Huaihai (百丈 怀 海 720-814) or "Chan Yuan qinggui (禅院 清 规) from the year 1103, the meticulously regulated monastic life. An interpretation of the "pure regulations" of the Baizhang from the Qing dynasty, entitled "百丈 丛林 清 规 证 义 记" (Baizhang Conglin qinggui zhengyiji) for example, provides detailed descriptions of the course the ordination process in regulations concerning the food, rituals, language, sleep, of properly dealing with the texts of Grußerbietung on others and the general behavior. (It was used in the ordination of the famous Buddhist monk Taixu 1904). To date, the rules of the Chan Master of Baizhang Huaihai paramount importance for Chan monasteries in China.
The Community of the Order (僧伽 sengqie) bids to be followed can be divided into three main groups:
• Bids for novices (沙弥 戒 shami Jie)
• Bids for monks and nuns (比丘 戒 biqiu jiè / biqiuni Jie)
• Bodhisattva bids (菩萨 戒 pusa Jie)
and novices must follow 10 commandments, the same as the first of which five are with those who will follow a Buddhist layman.
250 rules of moral behavior, the monks, nuns, however, follow 348 , which is still the controversial "Eight nuns rules of respect" (比丘尼 八 敬 戒) count. In China, the full ordination of a monk / nun in each case including the vow of the bodhisattva to compliance rules - without this they are not recognized as fully ordained
The Bodhisattva vows. of all five classes, the Buddhist Sangha are stored. It contains a total of 58 rules: 10 heavy (重 戒 zhong jie) and 48 lighter rules (轻 戒 qing jie).
It is considered the last and highest vow and is often associated with a specific ritual: a number of small, charcoal-like Incense is attached with date paste on the head of the aspirant, ignited and burned (燃 顶 shao ding). Usually there are three, six or nine Cones. They are usually just before they are burned completely removed. This painful and not entirely harmless ritual leaves burn scars on his head, the so-called "scar surgery" (戒 疤 jieba). It represents the willingness to be life for the Three Jewels (Buddha, teaching, and Buddhist. Municipality / Sanga) and the "sentient beings" give up and refers to an episode in the Life of Shakyamuni Bodhisattva (ie, the Buddha of our age before the Buddha) was, according to which he sacrificed himself as a living candle for the Three Jewels and the "sentient beings". Sometimes this ritual of the monks and nuns also repeatedly carried out. When lay Buddhists take the bodhisattva vows are The Cones often burned on the inside of the left forearm or shoulder, this request also repeatedly
In this day and age this ritual but because of his sometimes harmful after-effects -. as infections, chronic migraines, etc. - rarely carried out. It is up to you whether this visible sign considered to be important.
A more extreme version that was practiced in ancient times, the dedication of a finger, which was burned down.
Photo * (1), (2) & (3): yss by copyright, publishing * ( 1) courtesy Shi Xingdu
Photo * (4): copyright by China Songshan Shaolinsi (中国 嵩山 少林寺), published with permission of MeisterYankai (释 延 开)
text * 1: Translation by: Yu, Chun-fang. The Renewal of Buddhism in China: Chu-hung and the Late Ming Synthesis. New York: Columbia University Press, 1981 (p.158-159) were
The contents of this article, the best of my knowledge and belief on their veracity tested and produced.. Ultimately, they reflect my reflection of things. References are available upon request.
07/07/2010 - yss
Last updated: 04/02/2011
protected by copyright
as an "imported" religion was Buddhism in China is always exposed to harassment and many of the precepts of the Vinaya collided literally with those in China, Confucian rules of moral behavior, especially with the "child's awe" ("孝 xiao "or" 孝顺 Xiaoshun "). Taking just the extract into homelessness and the resulting infertility in Confucianism, a vital have been the ancestral line is terminated and there was no issue, which supply the parents and grandparents and perform the required ancestral sacrifice: Principle violated. The tonsure / shearing of the head when entering a convent was contrary to the child's duty, as it had lent to Confucian view his body only by the ancestors and not remove him from intentionally respectively. was allowed to cut. The daily alms of the monks protested the practice, primarily for family members and subordinates in the work proportioned to provide, and many more were
in the development and adaptation of Buddhism in China many apocryphal writings, which among other things, adjust the Dharmaguptaka Vinaya precepts relevant to the social circumstances and they should replace, if necessary, at least in part, the Fanwang Sutra (梵网 经 fanwang jing) and Pusa-Yinglo Sutra (菩萨璎 珞 经 pusa yingluo jing). In the context of exegesis and "spiritual writings" compilations also appeared with Zen monastery rules, the "pure regulations" (清 规 qinggui) such as those of Baizhang Huaihai (百丈 怀 海 720-814) or "Chan Yuan qinggui (禅院 清 规) from the year 1103, the meticulously regulated monastic life. An interpretation of the "pure regulations" of the Baizhang from the Qing dynasty, entitled "百丈 丛林 清 规 证 义 记" (Baizhang Conglin qinggui zhengyiji) for example, provides detailed descriptions of the course the ordination process in regulations concerning the food, rituals, language, sleep, of properly dealing with the texts of Grußerbietung on others and the general behavior. (It was used in the ordination of the famous Buddhist monk Taixu 1904). To date, the rules of the Chan Master of Baizhang Huaihai paramount importance for Chan monasteries in China.
The Community of the Order (僧伽 sengqie) bids to be followed can be divided into three main groups:
• Bids for novices (沙弥 戒 shami Jie)
• Bids for monks and nuns (比丘 戒 biqiu jiè / biqiuni Jie)
• Bodhisattva bids (菩萨 戒 pusa Jie)
and novices must follow 10 commandments, the same as the first of which five are with those who will follow a Buddhist layman.
250 rules of moral behavior, the monks, nuns, however, follow 348 , which is still the controversial "Eight nuns rules of respect" (比丘尼 八 敬 戒) count. In China, the full ordination of a monk / nun in each case including the vow of the bodhisattva to compliance rules - without this they are not recognized as fully ordained
The Bodhisattva vows. of all five classes, the Buddhist Sangha are stored. It contains a total of 58 rules: 10 heavy (重 戒 zhong jie) and 48 lighter rules (轻 戒 qing jie).
It is considered the last and highest vow and is often associated with a specific ritual: a number of small, charcoal-like Incense is attached with date paste on the head of the aspirant, ignited and burned (燃 顶 shao ding). Usually there are three, six or nine Cones. They are usually just before they are burned completely removed. This painful and not entirely harmless ritual leaves burn scars on his head, the so-called "scar surgery" (戒 疤 jieba). It represents the willingness to be life for the Three Jewels (Buddha, teaching, and Buddhist. Municipality / Sanga) and the "sentient beings" give up and refers to an episode in the Life of Shakyamuni Bodhisattva (ie, the Buddha of our age before the Buddha) was, according to which he sacrificed himself as a living candle for the Three Jewels and the "sentient beings". Sometimes this ritual of the monks and nuns also repeatedly carried out. When lay Buddhists take the bodhisattva vows are The Cones often burned on the inside of the left forearm or shoulder, this request also repeatedly
In this day and age this ritual but because of his sometimes harmful after-effects -. as infections, chronic migraines, etc. - rarely carried out. It is up to you whether this visible sign considered to be important.
A more extreme version that was practiced in ancient times, the dedication of a finger, which was burned down.
" 燃 顶" i m Shaolin Temple 2010 * (4)
Photo * (1), (2) & (3): yss by copyright, publishing * ( 1) courtesy Shi Xingdu
Photo * (4): copyright by China Songshan Shaolinsi (中国 嵩山 少林寺), published with permission of MeisterYankai (释 延 开)
text * 1: Translation by: Yu, Chun-fang. The Renewal of Buddhism in China: Chu-hung and the Late Ming Synthesis. New York: Columbia University Press, 1981 (p.158-159) were
The contents of this article, the best of my knowledge and belief on their veracity tested and produced.. Ultimately, they reflect my reflection of things. References are available upon request.
07/07/2010 - yss
Last updated: 04/02/2011
protected by copyright
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