Why is it called ordination. Renunciation, in Sanskrit is Pravrajya, is to refer to people who follow Buddhism, renounce the family, live a holy life, do not care about fame and gain or sensual pleasures, just looking for liberation; they live in forests or other pure places, far from worldly life. In ancient India, there were also Brahmin ascetics who followed the monastic life, although in a similar form, it was Shakyamuni who brought the life of the monastic to Buddhism. a fuller and more practical meaning. The Sangha Most A-ham Sutra teaches: "Those who have gone home to study the Way must have firm faith, if it is not meaningful enough like this name, they should not claim to be disciples of Shakyamuni". Indeed, after leaving the home life, the recluse Gotama made four vows, that is, to save sentient beings' sufferings, to eliminate the obstacles or obstacles of sentient beings, vow to end the wrong views of sentient beings, and vow to save sentient beings from the cycle of birth and death.. After six years of searching, he determined that he was on his way to accomplishing those vows, and was honored by mankind as a liberated one. , is the Buddha. Thus, ordained according to Buddhism not only to free yourself but also for the benefit of all sentient beings. As a monastic, you must always examine yourself with the above four vows. Renunciation, in Sanskrit is Pravrajya, is to refer to those who follow Buddhism, renounce the family, live a holy life, do not care about fame or gain or sensual pleasures, just looking for liberation; they live in forests or other pure places, far from worldly life. Renunciation, in Sanskrit is Pravrajya, is to refer to those who follow Buddhism, renounce the family, live a holy life, do not care about fame or gain or sensual pleasures, just looking for liberation; they live in forests or other pure places, far from worldly life. Based on the practitioner's vows, ancient virtues still believe that monastic people have three classes. a. Body and mind are both ordained: Renunciation is voluntary by each individual, no one and no power can force a person to become ordained. When a monastic has left home to live in a temple, it is called a monastic body. When that person's mind is no longer directed outside to desire the pleasures of the five sensual pleasures, no longer concerned with fame and gain, gain or loss, that is the mind of renunciation. The body and mind of a monastic are identical, peaceful and lost in the path, so they are called both body and mind. This is the most ideal case for a practitioner and also the duty of a monastic. b. Body renunciation but mind not renunciation: This is the case of people who send their bodies to the temple but their minds still have delusions, chasing the joys of the five desires. Such a person is only ordained for the sake of a life of enjoyment, for the sake of his reputation for others to admire. The Buddha said that in the Dharma age, it was common to see many such people. c. Mind renunciation but not body: This is the form of ordination of saints or bodhisattvas. These people either become superstitious because they are afraid of revealing their appearance, and become superstitious, or because they no longer cling to appearances but only focus on practical cultivation. Their bodies do not need to be at the temple, but their minds no longer indulge in the pleasures of the five sensual pleasures and are not concerned with fame and gain. This form is very special, ordinary people cannot practice, so it cannot be used as a model for ordinary monastics. Here, only the most ideal form of ordination is mentioned, which is the first form, body and mind are ordained. Buddha taught: Practice these seven dharmas so that ghosts do not destroy 2. Leaving home is directly facing birth and death samsara What we call "home" but the saints call it prison bound. The Nirvana Sutra teaches: "Living in the house is forced and bound like prison, it is the cause of all kinds of old troubles. One who leaves the house is as comfortable as space, it is the cause for the growth of all kusala dhammas.” The very manifestation of ordination is the renunciation of life in the house; shave off hair and beard, put on a robe, use a sincere heart to uphold the precepts that the Buddha made. But this is just the literal meaning, and its meaning is that thanks to the reverent observance of the Buddha's precepts, one can come out of the house of defilements, out of the house of the five aggregates, out of the house of the three realms, be liberated from samsara, attain enlightenment; That's what is called a true homecoming. Based on the cause of renunciation, Buddha Shakyamuni and the three Buddhas have all attained Buddhahood. The Flower Adornment Sutra teaches: "Ordinary people do not know anything about the dharma of the monastic, only enjoy the pleasures and then fall into samsara, but do not know how to pray to escape. And Bodhisattvas give up all their achievements and achievements. property, as a monastic seeking enlightenment.” Thus, leaving home is not a negative action; on the contrary, it is directly facing samsara, finding the way to liberation, shouldering a noble mission of self-reliance and forgiveness, the benefit of sentient beings is never tired 3. Renunciation is a positive face to life. The monastic has to untie the bondage by himself and gradually break free. the sea of ​​suffering, giving up the temptation of fame and fortune, seeking only the truth of ultimate liberation, monastics must untie the bondage by themselves. gradually get rid of the sea of ​​suffering, let go of the temptations of fame and fortune, only one heart seek the truth of ultimate liberation. To be ordained is to be free from the bondage of family life. In the past, while still appearing as Prince Siddhartha, Buddha Shakyamuni saw the suffering of birth, old age, sickness and death of life; Then he decided to give up the throne, beautiful wife and children to leave home to seek the truth. Experiencing so much austerity to pursue all the methods of the contemporary practice without results, he eventually determined a path for himself and attained unsurpassed enlightenment. Thus, leaving home is not an easy thing to do, and it is not so simple for both body and mind to feel the Dharma; so, ordination is difficult, must go through many stages of practice to achieve; is the work of the supreme master, Not the powerful or the rich can do it. To go forth is to come out of the burning house of the three realms, to come out of the house of samsara; want to do this, the monastic needs to prepare for themselves a solid aspiration, a sincere heart to cultivate blessings, improve goodness in people; diligently practice compassion and equanimity to enter the realm of full enlightenment. The monastic must remove the bondage by themselves, gradually escape from the sea of ​​suffering, give up profit and temptation, and seek only the truth of ultimate liberation. Renunciation is a super mundane job, always having to stay awake inside, study and progress, get rid of the suffering of birth, old age, sickness and death, eliminate delusions, and improve the results of attainment. By doing so, the new monastic life will actively face life. The monastic must always keep in mind that leaving home is to go beyond the house of afflictions of birth and death, out of the house of wrong views, out of the house of self-interest, to perfect his personality and realize life. life is temporary impermanent, beneficial group of births. The verse The Phat (Hair Down) writes: "Shaving off hair and beard, should vow sentient beings, far away from afflictions, immediately attain tranquility." a monastic: "One is to give rise to the heart to become a monk, because of his admiration for the Buddha's teachings; two, to cancel the beautiful image, because of the medical practice; third, to have love for the body, because there is no longer a nun's body; four, to ignore the body. life, for the sake of respecting the Buddhadharma; the fifth is to seek the great vehicle, for the sake of saving everyone.” Many people mistakenly think that temples are places to evade social responsibility or enter a temple to be immediately purified and liberated. It's too naive to think like that. Entering the temple, in addition to chopping wood to carry water, chanting Buddhist scriptures daily, monastics must know how to restrain each act, every gesture, every word, every word, and strictly uphold the principles of meditation. If a person does not have enough blessings, lacks the determination to take down the craft, or does not have enough time to practice and practice right from the beginning, it will easily fail. At that time, let alone meditate, sit still, walk, study the teachings, master the scriptures, preach the birth of birth. Or there are people who think that going to the temple is to escape from life, who would have guessed that if they still have troubles in their hearts, even at the temple, the defilements will increase. A warning that "when you're not wearing a kashāya, things are going to get worse.” Actually, this is a double lesson, when the mind is calm, the world is calm, and when the mind is at peace, the world is at peace. When my seeing and knowing was not correct, how could my mind be pure; If the practice of virtue is not pure, how can the body be safe? If you do not understand the teachings, even if you leave home, your mind cannot be pure; That's just the form of the body that leaves home but the mind does not leave home. On the other hand, ordination is an aspiration, like a person who has made up his mind for his career but tries his best and focuses on learning and cultivating. The ordination means continuing to shoulder the responsibility of the Buddha, continuing the holy lineage, and maintaining the wisdom life. In order to do so, the monastic must develop a strong mind, above and beyond to seek the Buddha's path below to save sentient beings, to help sentient beings leave suffering to be happy, to realize the truth, to liberate samsara from birth and death. 4. Renunciation is great filial piety The Buddha taught us to respect all sentient beings, thank all sentient beings, take the practice of liberation to repay the kindness of our parents. If it is said that filial piety in everyday life is filial piety to parents, taking care of parents, then the filial piety of a monastic is more than that, because leaving home is a noblest gesture, not like what people think that going forth from home is a noble gesture. Family is the separation of relatives by relatives. In fact, the Buddha taught us to stop means to eliminate attachment or clinging, that is, to not start thinking about emotional attachment, not to eliminate the deep grace of parents; instead, monastics bring ordinary feelings sublimated into great compassion. If you cut it off according to the common sense, then you will achieve the cessation of the Dharma, and practice will not be of any use, like a dry tree, it will no longer have any meaning. The Buddha taught us to respect all sentient beings, thank all sentient beings, and repay our parents with the practice of liberation. After Buddha attained enlightenment. He returned to the city of Kapilavastu to pay filial piety to his step-parents. When the king's father was ill, he told his father about the Buddha's teachings. When his father died, he carried his father's body for burial. Buddhist monks repay their parents' kindness by using the power of prayer. Pray and guide parents to follow the Right Path, do good and avoid evil, create merit and virtue. Only people who don't understand morality think that Buddhism doesn't respect filial piety. In Buddhism, it is emphasized that "filial piety is the Buddha mind, filial piety is Buddha's conduct", monastic people always take compassion as a basis, develop bodhicitta, practice the bodhisattva's conduct, benefit themselves and others, and save them. sentient beings, above the temple of four heavy graces, below to save the suffering of all living beings, love even small insects allow making offerings to parents, You can even bring your parents to the temple to take care of you. We have many reincarnations in the six paths, and we also have many parents, if this life is fortunate to be ordained, we must diligently cultivate, transform sentient beings with predestined conditions, and assist our parents for many lifetimes. Those who have left home must know how to progress, go beyond the three realms, use their own fully understood wisdom to serve sentient beings, make sentient beings practical benefits, and enter enlightenment from ignorance. Using the Buddha Dharma to guide living beings, taking the Six Degrees to teach all species; Therefore, one must first become a monk for the benefit of sentient beings and achieve the Buddha Way. Only then will a person become a true monastic who does not avoid life and does not leave the world.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ). WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.30/1/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.