Not vinaya information like the 13 questions, but things like a householder who has children should not ordain, or one should only ordain after being able to maintain sila for X amount of time, or when one has weakened desire enough that longing for X sensory pleasure no longer causes a burden. I did see a user "sankha" mention in a question here some information on when is right to ordain, but no sources. > When you become dispassionate in continuing the lay life or when you get enough confidence that you can successfully fend off the temptations of lay life, it is worth considering ordination. I am interested on what the Buddha said on who should, who should not, when, when not, who cannot etc ordain.

So I was reading some stories from the Bhikku who created https://americanmonk.org/ Specifically about his ordination(s) and he mentioned how he travelled from A to B to C country after X, Y or Z circumstances happened, but mentioning it in a rather nonchalant way like any general tourist. Like he had an abundant of wealth to spend freely to travel whimsically. So it makes me think and want to inquire how do modern monks manage to travel so freely when all they own (supposed to own) is a bowl and 1 or 3 robes. A monk is supposed to give up all possessions before ordination. So what about their passport. Sure finances they could give to a trusted loved one but isn't that cheating. Like a kind of "hold my material possessions until after I ordain then give me them back" cheating...lying essentially! especially with a passport where legally nobody but the passport holder or governmental body are able to legally "own" the passport. Sure I understand that a monk can have a personal benefactor like a loved one who supports them financially, though in the story I vaguely explained above the Bhikku was dealing with having visa issues after being ordained in a different country, which implies he still owns a passport, then travelling so freely, implying finances etc are there. Even logically how can a Bhikkhu even buy a plane ticket or "own" a plane ticket (without the help of a lay person doing it for them) I am not trying to be pedantic, I am genuinely curious how this stuff works. Especially when looking at the strictness and limitations of requirements of a person just to ordain in the first place, for then the strictness to be relaxed instantly and do a 180 as a Bhikkhu can then use a passport that he owned before ordination, or money, or even a pair of seeing eye glasses (medicine requisite but still a possession one would have and I assume need to give up before ordination) Which adds another question, on a more practical level. If one took ordination say in sri lanka (any country) then the visa expires (visa is a possession too) Bhikkhu has no money, is to be deported, no financial benefactors....how does that even function from a modern world perspective. Any ordianed or past ordianed members experience would be greatly appreciated. I obviously understand that benefactors from the laity, not even the Bhikkus family/friends etc can and do support the Bhikku. I assume this is also how and why teacher monks are able to go back and forth multiple times a year to different monasteries and countries teaching the dhamma, after being requested.

I wonder if Mahayanabhikkhus can perform a Theravadin ordination and have the ordination be recognized as valid by the Theravadin bhikkhusangha without doing dalhikamma? What if the theravadins do a dalhikamma for a monk who took theravadin ordination performed by mahayana monks? Can he get full acceptance in the Theravada then? If not, can a dalhikamma be performed for the Mahayana monks as to make them eligible to perform Theravadin ordinations or must they re-ordain as Theravadins? Finally, can a monk be considered to have full ordination in both mahayana and theravada?

I am from India and can speak Hindi and English. I want to take ordination preferably in Theravada tradition, maybe the Thai traditions. When I do a Google search for monasteries in Bodh Gaya it gives a lot of search results but if I dig deeper they practise in Thai language. I cannot search for English-speaking monasteries as it retrieves the same search results. Is it necessary to know that or Cambodian or Tibetan to join those monasteries?

Does anyone know if becoming an anagarika in a Theravada monastery is only allowed temporarily or could one become a anagarika and stay in a monastery indefinitely? Also what concessions are given to anagarikas in a monastery life.

I read in this answer that if one wants to become a Bhikkhu then *"He must never have committed any grievous crimes"*. - What could examples of grievous crimes be? - What if crimes where committed many years ago. Does that have any value in the ordination procedure or does it automatically result in one not being able to become ordained in this life? Thank you for your time.

I am looking for a monastic community that fits these criteria; 1. Abhidhamma compliant 2. Vinaya compliant; one meal a day, no afternoon snacks, not using money etc 3. Analytical attitude towards the commentaries; 4. Westerners can receive ordination and stay for the nissaya No geographic preference. If you know of a suitable community please do let me know. Thanks

I'm a westerner, non-thai speaker, age 37. I want to ordain in Asia (not in the West) and then stay there for 5 years with a preceptor and then either continue to stay there or move back to Europe and live as monk but the problem is that not many placese in Europe have monks living. Also where should one ordain in Sri Lanka or Thailand? I read about Ven. Ajahn Chah who made monasteries for westerners to ordain but where should one stay afterwards? Can one live alone after the 5 years or more and how would a lonely monk survive in Europe? Thank you.

For a long time I have wanted to ordain and I might be able to do it in 2-3 years from now. I read that as a westerner one can ordain in the Ven. Ajahn Chah tradition in Thailand. He went to great extends to create a monastery where especially westerners, non-thai speakers could ordain and learn the Dhamma. My question is what kind of Meditation practice is being taught?

Background: As the title suggests, I had an episode of psychosis this year. With medication and meditation I quickly recovered, and am basically back to normal. The doctors expect that I can eventually go off the medication if things continue as they have (very well so far). Apparently this can happen to some people, and a good percentage never have a return of any symptoms, it's just something that can happen to a person, from which they recover. Now for my question: I am particularly wishing to some day take ordination, and I am attracted to the thai forest tradition. Their website specifically says that if you have had psychosis in the past you cannot ordain or even go as a novice, since it would be a burden if your psychosis reappeared. I understand this, but where am I to go, then? Is there any school which sticks closely to the buddha's teachings, with a focus on meditation and the path of purification, where I can some day ordain? Or will I just have to live the rest of my life as a householder?

I wonder about the practicalities of being a foreign monk in Asia, especially Theravada-majority countries. In particular; About the Visa arrangements, can this at all be handled without much stress by one who doesn't use money? What about the rule of not driving a car or using vehicles, is this a rule that can be kept by one in such a predicament? Anything relevant is of interest.

I wonder if the Anagarika period is always a pre-requisite to samanera & bhikkhu ordinations in this TFT tradition?

I have learnt that Lord Buddha was initially reluctant to ordain females but after a lot of convincing by his step mother Buddha started ordaining females. Why was he initially reluctant? If not for his step mother would there even have been a chance for Buddha to ordain women?

Do you need both parents' permission to become ordained? What if one of the parents refuses contact? Should you strive for it?

I want to become a monk in the Theravada tradition and have already obtained permission from my mother. My father does not live with us and never has, so according to the following passage from the Vinaya Atthakathā, I shouldn't need his permission: > A father, not concerned for the welfare of his wife and son, runs > away. The mother gives her son to some monks, saying, “Let him go > forth.” When asked, “Where has his father gone?” she replies, “He has > run away to disport himself.” — It is suitable for him [the son] to be > given the going forth. However, I am still not sure since in his case it isn't that simple. Although my dad moved to another country, he continued to fully financially support us in the first years of my life and paid for all my school costs up to 12th grade. As far as I know, he initially had the intention to bring us over to live with him, but it seems my mom refused. Even then, he continues to visit me every year or so, and we talk on the phone quite often. One could argue that he did, in a sense, leave me, since he could have well come back and at least live closer to me, even if he had split with my mom, but I still have mixed feelings. The reason I ask is that I know he will not agree with my ordination, since he's quite focused on money and material things, and expects me to become accomplished in those areas. He is also quite unskillful in his behavior and conducts himself pretty much opposite to the Noble Eightfold Path.

Dhamma greetings to you, Considering the possible advantages and disadvantages of where one is being ordained, I wish to have your understanding on whether it'd be more conducive to ordain in Asia or in Europe ? Thank you for reading me, May you be well, With metta.

Since popular, one thinking compassionate, what might be it's effect, thought that's actually, after assisting ones benefactors, giving, the undertaking most praised by wise? So only foolish, or of much harm for others, oneself? The same like if encouraging one to leave the holly life? What are the roots, mind qualities, giving one such deeds set? How should association with people not praising and seeking the full holly life be seen? *[Note that this isn't given for stacks, exchange, other world-binding trades, but for escape from this wheel]*

What is the most prominent way to ordain as a monk? Like who's involved, and how to contact the respective person to ordain?

Has there been a recent monastic ruling amongst Dharmaguptaka monks in China & Hong Kong with regards to a policy of denying ordination to laymen who have lived homosexual lifestyles prior to cultivating the aspiration to go forth?

I've seen pictures online of young children dressed in monks robes in Buddhist countries. Does someone make the decision on behalf of the child that they will become a monk? Do they eat only one meal a day as adult monks do? Are very young monks also called Venerable Sir? Thanks for helping a western mind to understand this matter.