The view of "emptiness" is an essential feature of Buddhist thought. "Suffering" is the basic Buddhist view of the world, which holds that life is full of suffering all the time. There are many kinds of "suffering", the main ones are "birth, old age, illness and death suffering", "love does not leave suffering", "seeking not suffering", "five take the hidden suffering".
The root source of suffering is the pursuit of stubbornness in life, but it is "impossible to ask for" it. "Emptiness" is the ultimate transcendence of infinite suffering in life, and it is the highest state pursued by Buddhists. Buddhism believes that all phenomena in the world are "empty", all are fickle, they are not eternal, and only "emptiness" is eternal existence.
The Vajrapani Prajnaparamita Sutra says, "Everything that has a dharma, like a dream bubble, like dew or electricity, should be viewed as such." Like the Buddhists who say that "life is like a dream", they all realize from the perspective of "dependent arising emptiness" that everything is "empty" and false.
Zen Buddhism emphasizes that "in the Dharma, the mind cannot be stopped, that is, there is no bondage, this is based on non-dwelling", "based on the heart", the highest state of the mind is no dwelling, no binding, no thinking, is the emptiness of everything is no longer attached. If we realize the "voidness of dependent nature," we will be able to see through the illusion of phenomena, let go of our attachment to fame and materialism, and reach another realm of life, that is, to enter the realm of nirvana.
Therefore, the Buddhist view of "emptiness" exhorts the world: Since the world is "empty" and unreal, there should be no more attachments in life. People in the world are advised not only to practice, but also to cultivate their minds and minds, to attain enlightenment and liberation.
1、
Monks and nuns shaving their hair is a traditional ritual of escaping into Buddhism. The Great Dictionary of Buddhism explains "shaving" as follows: "Shaving hair, also known as hair shaving, hair cutting, blessing hair, falling shaving, falling ornaments, falling hair, net hair, and solemn hair." That is, when the monks returned to the Buddha's gate, they shaved their hair and hair and became monks and nuns. ”
A monk or nun shaves his hair in three ways: first, according to Buddhism, the hair represents countless troubles and wrong habits in the world, and cutting off the hair is equivalent to removing the troubles and wrong habits; second, cutting off the hair is equivalent to removing the pride and sluggishness of the world, removing all worries, and practicing single-mindedly; and the third is to distinguish other sects in India.
Anyone who becomes a monk or nun shaves their hair, which is called shaving in Buddhism. The Buddhist precepts stipulate that all children who have reached the age of seven or other men and women of the same age may go to monasteries to practice and receive the same three or five precepts as lay people.
After a period of practice in monastic life, the practitioner asks for a shaving, and with the consent of the main deacon and presiding monk of the monastery, the ordination ceremony can be performed. A deacon monk or presiding monk is a shaving master, shaves off his beard, and puts on a monk's robe, becoming a "shami", who has not received the ten precepts of shami.
According to the "Rules for The Ritual of Monks and Shaving Hair", the shaving ceremony has procedures such as guidance, enlightenment, requesting teachers, enlightening, asking for holiness, resignation of the four graces, repentance, empowerment, and shaving of hair. Empowerment shaving is the most solemn procedure in the shaving ceremony. The abbot took the bottle out of his seat, walked to the kneeling seeker with his palms together, first poured the nectar water in the bottle with his fingers, and sprinkled it on the top of the seeker's head, three times in a row, so that his heart was cool and his troubles were not invaded. After the initiation ceremony, one attendant takes the abbot's bottle of purification, and the other takes the sword from the seat.
The abbot took the sword in his hand and said to the seeker, "Now with the sword, cut off the hair of the Ru, so that the dust of the Ru will be extinguished forever, and the Brahman will grow." This is a good cause of many lives, not an occasional fluke in this dynasty. The more Rudang deepened his faith, the great joy he was born. Say that he will raise his sword to shave his hair, and while shaving, he will chant: "Shave off the hair, and may all sentient beings, far from troubles, be silent." ”
When he had finished reciting the mantra, and the hair had not yet been shaved, the abbot stopped the knife and solemnly said to the seeker, "I have cut off my hair for Ru, only the top bun, And Ru should be judged, and I have decided not to forget to enter the path and endure the ascetics, and if I have less hair, I will still be the same as a layman." It is not too late to return home. Therefore, I asked Ru before the public, after Ru Jin decided to become a monk, did he retire without regret? The seeker replied, "Resolve to become a monk, and there will be no remorse after that." ”
After these three questions and three answers, the abbot raised the sword again and shaved off the remaining bun, so that the degree person "loved forever, and the blessing and wisdom increased." After shaving, the devotee shook his hair, arranged his clothes, returned to his place, knelt down and clapped his hands together, and begged the shaving master to give him the name and name of the Dharma. After giving, hearing the sound of the rock, the one who has attained the degree bows three times to the shaving master and stands aside. When the abbot sat down to pray, the veena monks led the monks to sing "Back to the Direction" together: "The merit of shaving is extraordinary, and the boundless victory and blessing are all returned..."
Formally, shaving is a characteristic of the monks who distinguish them from the outside world; in essence, it embodies the monks' firm determination to cut off their troubles.
2、
Buddhism believes that the real world is full of all kinds of troubles and sufferings, so the "Four Noble Truths" of Buddhism are headed by "suffering", including "two sufferings", "three sufferings", "four sufferings", "five sufferings", "eight sufferings", "ten sufferings", etc., from body to mind, from birth to death, from the past to the future.
Although Buddhism also affirms that there is relative happiness in life, its overall judgment of the value of life is "suffering." The poets and monks of the late Tang Dynasty and the fifth dynasty have many works that reflect various "sufferings", such as old bitterness: "Remembering in the mountains and the sun, for the monks want to decline" "The road meets an old man, and the two sideburns are as free as snow." One mile and two miles, four times five times to rest" "Fragment cloud with the body, sparse snow full of head"; sick and bitter: "the mouth is light and the smell of food is not divided, the body wins but feels sick skin"; dead bitterness, "Toad light can laugh at himself, floating world lazy thinking." How many hours of life do you have to live, and your eyes are busy all day. A thousand doors of no life medicine, a mirror of sadness. Early to the dust, time is short and long."
The impermanence of life and all kinds of suffering make the poet turn to Buddhism, and the Buddhist concept of "emptiness" is the ultimate transcendence of the infinite suffering of life, from which the poet can find the spiritual pillar and comfort of settling down. As Bai Juyi said, "Only the door of liberation can overcome the suffering of decay." Another example is the poet monk Qi Ji, influenced by Buddhist thought, the poet felt that after penetrating and understanding, he would be carefree, such as his "White Hair" poem: "Mo dye is also Mo Tweezers, let it be from Yi Mantou." Although white is not resistant, black cannot help autumn. Listen to the cicadas lying down, idly watching the water flow. Fusheng has not reached this point, and most of them are worried. ”
The poem expresses the realm of the monks who follow the fate of the Buddha after they have enlightened the Buddha. The poet exhorted the world not to tweezer off white hair, nor to dye it, but to let it fill its head. There is no cure for white hair, and black hair can't resist the blowing of the autumn wind in life, and it will eventually turn white. Floating dreams are illusory and unreal, and without this truth, most people will be sad about aging.
Since Buddhism can enable people to transcend the sufferings of life and gain spiritual liberation, the literati traveled around monasteries and made friends with outsiders, studied Buddhism in depth, cultivated their minds and cultivated their minds, and sought to purify their minds and seek ways to purify their minds and avoid dangers. In the Tang Dynasty, there were countless buddhist converts, the vast majority of whom were bureaucrats and doctors, and the Yunxi Friendship Discussion said: "The masters worship the Buddha and worship the monks. ”
They burned incense to worship the Buddha, sat in meditation and chanted, and sang with monks and nuns, which was closely related. Male Buddhists are known as monks, female Buddhists are known as nuns, monks with learned virtues are called great masters, masters, masters, Zen masters, great monks, etc., and ordinary monks are called shamen, commonly known as monks. Nuns are called bhikshunis and sometimes monks. In the Tang Dynasty, there were also many poets and monks, who had both the identity of poets and monks.
Reflected in the description of hair, There are dozens of poems in Tang poetry that write about monks falling hair, including female monks. Such as: "Brother cut his hair here, but sprinkled with thorns" "Cut his hair for twelve years, chanting Emeili", "Abandoning the official to two years, cutting his hair to one ride", "Afraid of seeing the world and asking for trouble, cutting his head and wearing a Buddhist robe", "Cutting his hair and asking for the Tao, what is not returning" "Leaning on the idle and selling the sun, hair falling to a cool place", "Green pine with snow hanging copper tin, white hair like frost falling iron knife" "Lu Shi's deep words are monks, shaving his heart and shaving his head", "Shaving his hair is a substitute cultivation, good smell of people's death and evil life", "Absolutely unaccompanied, long-cherished shaving master" "Sideburns by the fountain of sideburns, burning under the incense lamp tree"" It should be stripped of the lone peak, and the beginning is to shave the head", "the golden knife flashes cold light, and the shaving is cool"...
Shaved monks or nuns often live in seclusion in mountain temples, using cold springs as mirrors, accompanied by Zen lamps, Buddhist scriptures, ruyi, and pure bottles, to express a cold and silent poetic state and an isolated state of mind. For example, the huaiyi shangren who "cuts his hair for twelve years and recites the sutra Emeili", the monk who "should live alone in the mountains and forests, only to shave his head according to the cold spring", the monk who "shaves his side of the sideburns spring and burns under the incense lamp tree", the monk who "beheads the new shaved head is green and black." Yu Ruyi, golden bath bottle, pure eye nun who can recite the sutra with zhu lips and teeth, dry Yue nun who is "disgusted with the spring river empty huansha, dragon palace falling hair and attack suit", etc.
Because the social atmosphere at that time was proud of "renunciation", the monks of the palace and prostitutes also became the theme of Tang poetry. For example, Bai Juyi's "Blowing Sheng Inner Man Renunciation": "The rain and dew are unforgettable and the king's thoughts are heavy, and the electric bubbles are easy to extinguish the concubines and light." The golden knife had shaved his head and hair, and the jade pipe Hugh blew his intestines off. The new ring beads are taken from the garment, and the lotus of the first heart is born into the fire. The dojo is half fragrant and cold at night, and the name of the Buddha is saluted in front of the lamp. ”
The so-called "inner person" refers to the musician of the inner church in the church, Cui Lingqin's "Record of the Church": "When a prostitute enters the Yichun Temple, it is called 'inner person', and it is also known that the 'former head person' is often in front of the head", so the "inner person" in this poem should be a court musician. "The electric bubble is easy to extinguish the concubine and the body is light", taking the "empty" view of the so-called "everything that has a way, such as a dream bubble" in the "Diamond Sutra", lamenting that life is like a dream, seeing through the illusory nature of reality, and thus shaving off the hair. This is a reflection of their utter despair about real life.
Most of the prostitutes who became monks in the Tang Dynasty were palace prostitutes and domestic prostitutes. Prostitutes or are old and decaying, have not found a good home, or do not want to be a wife and concubine, so they become nuns. The poem "Sending a Prostitute out of the House" writes about the scene of the prostitute leaving the family: "Do your best to get out of the flowers and neighbors, and the clouds cut off the tired spring." Temporary wind candles are difficult to survive, that is, the lotus flowers do not stain the body. See Ye wants to turn over the jinzi, and Sanskrit is learning to mistake Liang Chen. After the bright colors return to the void from now on, Xiangpu should have no solution to the people. ”
"Do your best to get out of the flowers and neighbors", because she wanted to leave home, she gave away all her flowers and tins. "The cloud beard cuts off the tired spring", cut off the thick curly hair on the head, and spends the mutilated year of monasticism, to pursue the pure liberation and enlightenment represented by the lotus flower in Buddhist thought. It is conceivable that the psychology of prostitutes at that time was very lost.
FangNian song and dance, now oral chanting, dancing clothes, cutting hair and falling clouds, was one of the main destinations of prostitutes in the Tang Dynasty. For example, "The Second Song of the Watching Prostitute Enters the Tao": "Xun Lingge Bell North Pavilion, Cui'e Red Pink Open Cloud Screen." The dance clothes are full of incense, and today I learn to chant the sutra before the flowers. "Jasper Fang's old age champion, Qing Song is empty. Spring comes to cut the hair of the Hibiscus Temple, and the cicada sideburns fall into the green clouds in the wind. ”
It is worth noting that there are also some poems in the Tang Dynasty about unshake monks, bodhisattvas, and laymen. The poet intends to show that Dharma practice pays more attention to "enlightenment", telling people to pay attention not to whether the external form is shaved or not, but to care about whether they have become enlightened, cultivate the mind, and deeply understand the Dharma. For example: "Bodhisattvas often comb their hair and do not shave their heads if they come." "For many years, the dust was steaming, although he was not a monk in a square robe. Today's practice is based on good wisdom, and the hair is full of hair waiting for the lamp. ”
Wang Fanzhi was a famous poet monk in the early Tang Dynasty, who wrote a large number of poems in his life to persuade people to use metaphors, its language is shallow, easy to understand, the poetry style is all five words, deep and shallow metaphors, most of them are similar to the Brown Language of the Buddhist family, and at the same time mixed with confucian moral concepts, his "Male Marriage by Jia Doll" is a representative work in this regard: "Male marriage through Jia Couple, female Concubine Xi is a good enemy." But let the foot rest, and there is no prince to worry about. Bodhisattvas often comb their hair and do not shave their heads. Why bother with baldness, but start to learn to cultivate. ”
Here the poet tells the world that external form is not important, and that one does not have to shave one's head before going to the Dharma practice. The most important thing is whether or not you are enlightened, and if you don't have enlightenment, even if you shave your hair in external form, it is useless, you have not really entered the Buddha's door and deeply understood the Dharma. The famous poet monk qi ji of the late Tang Dynasty said, "How is it to shave your hair without realizing this?"
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