Chapter 27 Chapter Eight Hundred and One Things

The above has given a general description of the living and learning supplies that monks can keep privately.In fact, the styles, materials, and connotations of monks' personal items are constantly changing with the changes in time and production conditions, regions and climates, ethnic groups and customs.What is mentioned above is nothing but what has happened in history, and what has been stipulated in the rules and precepts.The monks of Sinicized Buddhism have already adapted their measures to local conditions and local conditions, and some places have also followed the vulgar.For example, underwear, such as round-neck shirts, vests, and trousers, seem to be able to be worn next to the body.However, although the legal clothes and regular clothes have changed a lot compared with the ancient South Asian subcontinent, like some Japanese monks (in the eyes of Chinese Buddhists, monks who belong to the variant temple of the descendants temple can still marry wives and have children) such as Otani Guangrui waited to put on a suit, but he couldn't do it.In modern times, Su Manshu was influenced by Japanese monks. It is said that he sometimes wore foreign clothes in Shanghai.

So, what private items can the monks of Sinicized Buddhism keep?What is the limit on the number of reserves? In the "Four Parts Law Contains Notes on Precepts" written by Master Daoxuan, the founder of the Nanshan Law School in the Tang Dynasty of China, it is clearly stated that "the two teachings should be controlled and listened to": the teachings formulated by Sakyamuni Buddha that must be adhered to are called the system. Teaching; what is convenient and flexible and can be practiced at will is called listening to teaching.For example, in the Tripitaka, Vinaya is for controlling teaching, while the Second Canon for Sutras is for listening to teaching.Specifically, in terms of monks' equipment, the six things, especially the three robes and one bowl, belong to the door-making method, and all monks should keep them.In particular, monks with sharp roots, who can quickly develop wisdom and solutions, and who can endure hardships and prove wonderful results (also known as "li-roots") monks can only hold the mantle and bowl, and nothing else can be held.

Zhonggen monks can receive and hold "one hundred and one objects", also known as "one hundred and one resources".Bai is a definite number instead of an indefinite number, which means "many".One means that only one of each item can be held. Volume 20 of "Five Parts Law" and Volume 14 of "Vipasa Law of Good Views" both list many hundred and one things that are acceptable and upheld.As mentioned above, only one of each kind of item can be kept, and the extra ones are called "long items" and cannot be kept.For example, there can only be one bowl.Of course, there can only be one root.

Monks with lower roots (also known as "blunt roots") are allowed to have long things.According to the law book such as "Four Parts Laws and Decorations of Zongyi Ji" Volume 5, for ordinary monks, that is, monks with middle and lower roots, long objects can be held for a certain period of time. Three days, ten days, and one month.If you want to keep using it beyond the time limit, you will commit the crime of giving up and falling.Sheqiu is a free translation of the Sanskrit Naih-sargika-prayascittika, and it is one of the sins of Poyati among the full precepts received by monks.Boyiti is a transliteration of the Sanskrit word Payattika, and its free translation means "should repent", which is a misdemeanor.Like giving up and falling, you must give up those belongings and do it in front of the monks before you can count as repentance.If you want to keep long-term items, there is also a discussion, that is, to "clear" about it.

Saying Jing is also translated as "Jingshi", which is the free translation of Sanskrit Vikalpana.Its meaning is: when a monk accepts other people's property as a gift, he cannot accept it directly, but needs to give it back to the donor himself or another person first, and explain the meaning of the gift when giving.The recipient then gives it back to the monk, and the ceremony is complete.This is to show the reason why monks want to be content with less, and it is also an expedient method to get rid of monks' greed.In this way, from the point of view of the obtained items, it is clean and clean, so it is called "Jingshi"; from the point of view of the short speech in the ceremony, it can be called "Shuojing".

In this way, the door of convenience is wide open, and it is much legal and convenient to keep long-term possessions for a long time.Modern material life is greatly enriched. It seems that monks also have to adapt to the situation and not be too rigid.Of course, the teachings of the Buddha against simplicity and truth must be followed.