根本說一切有部百一羯磨

Revised and annotated by: Thích Nguyên An - Thích Tâm Nhãn - Thích Đạo Luận

ĀCĀRYA AND UPĀDHYĀYA

[455c10] At that time, the Blessed One was dwelling in Anāthapiṇḍada’s Garden, in the Jeta Grove, in the city of Śrāvastī.^[1] He addressed the bhikṣus:

– Bhikṣus! From this day forward, if anyone comes seeking to study the well-proclaimed Dharma and Vinaya,^[2] sincerely wishes to go forth and receive full ordination, the Ācārya^[3] and Upādhyāya^[4] should permit that person to go forth and receive full ordination.

At that time, the bhikṣus did not know how many kinds of Ācāryas and how many kinds of Upādhyāyas there were, so they reported the matter to the Buddha. The Buddha taught:

– There are five kinds of Ācāryas and two kinds of Upādhyāyas. What are the five kinds of Ācāryas? First, the Ācārya of the Ten Precepts. Second, the Ācārya who gives instruction in private. Third, the Ācārya of the karma procedure. Fourth, the Ācārya upon whom one depends. Fifth, the Ācārya who teaches recitation.

What is the Ācārya of the Ten Precepts? It is the one who transmits the Three Refuges and the ten training precepts.

What is the Ācārya who gives instruction in private? It is the one who privately examines the candidate concerning the disqualifying impediments.

What is the Ācārya of the karma procedure? It is the one who performs the karma consisting of one motion and three proclamations.

What is the Ācārya upon whom one depends? It is the one upon whom we request to depend, even if only for a single night.

What is the Ācārya who teaches recitation? It is the one who teaches us to read and recite even a single four-line Dharma verse.

What are the two kinds of Upādhyāyas? The first is the one who has our hair shaved, permits us to go forth, and confers the ten training precepts upon us. The second is the one who confers full ordination upon us.

Notes:

^[1] The city of Śrāvastī 室羅伐城: Skt. Śrāvastī, P. Sāvatthī; other phonetic renderings include Xá-vệ, Thất-la-bạt-đề, and so forth. It was the capital of Northern Kosala (Skt. Uttara-Kośalā).

^[2] Chinese: “well proclaimed” 善說. The Yogācārabhūmi, fascicle 70, T30n1579, p. 687b27, states that the Dharma of the Buddha, the World-Honored One, is described as well taught and well proclaimed for two reasons: 1. its words, phrases, and passages are all clear and lucid; 2. it is easy to understand and comprehend.

^[3] Ācārya 阿遮利耶: Skt. ācārya, P. ācariya; another phonetic rendering is A-xà-lê, and so forth; translated as preceptor, master of discipline, transmitting master, and so forth.

^[4] Upādhyāya 鄔波馱耶: Skt. upādhyāya, P. upajjhāya; translated as personal preceptor, one who gives rise to strength, senior monk, and so forth.

ORDINATION AS A BHIKṢU

As the World-Honored One taught: “The personal preceptor (Upādhyāya) should permit a person to go forth, receive the precepts, and receive full ordination.” The bhikṣus did not know how to permit someone to go forth and receive full ordination, so they reported the matter to the Buddha.

The Buddha taught:

– If someone wishes to go forth, that person may freely approach a teacher. This teacher must question the person concerning the disqualifying impediments. If the person is entirely pure, the teacher may accept them. Once accepted, the teacher must transmit the Three Refuges and five training precepts, thereby making the person an upāsaka who maintains the protective discipline. (The word “protective” in Sanskrit is saṃvara,^[2] translated as protection. Because one takes refuge and receives the precepts, one obtains the protection of the precepts and does not fall into the three evil paths. It was formerly translated as “discipline,” meaning laws and rules. If only “protective” were used, it was feared that students would not understand, and therefore both terms have been retained. The Treatise on Clear Understanding^[3] also translates it as “protective”; it is the substance of the precepts, consisting of unmanifest form.)

[456a01] It should be conferred in this manner:

First, instruct the person seeking to go forth to pay homage to the root teacher, squat with palms joined, and say:

May the Ācārya take heed. I, named…, from this day until the end of my life:

Take refuge in the Buddha, the Honored One among those endowed with two feet.

Take refuge in the Dharma, the most honored among that which is free from desire.

Take refuge in the Sangha, the most honored among assemblies.

(Say this three times.)

The teacher instructs: - Good. (Āvika^[7] is translated as “good” or “well,” and also carries the meaning of a skillful means. The noble teaching holds that wholesome skillful means can lead toward nirvana and reach the place of peace and security.)

The candidate replies: - Sādhu! (Sādhu^[8] is translated as “excellent.” Whenever carrying out a formal procedure or reporting any matter at the appropriate time, one should respond in this way. If one does not say this, one commits an offense of transgressing the Dharma.^[9] Sanskrit and Chinese texts commonly employ these expressions [using the terms āvika and sādhu]. In later texts, the frequently used terms hảo [good] and thiện [excellent]^[10] are both correct; the latter forms of address may also be used.)

Next, confer the five training precepts. The teacher instructs:

– Repeat after me. (According to both the noble teaching and the transmitted tradition, the candidate should recite after the root teacher’s pronouncement of the precepts. There is no instance in which the teacher directly asks whether the candidate is capable of observing them. The conferral of the precepts must not be treated lightly, nor may anything be omitted.)

May the Ācārya take heed! Just as the noble arhats, until the end of their lives, abstain from killing living beings, abstain from stealing, abstain from sexual misconduct, abstain from false speech, and abstain from drinking any kind of intoxicating liquor, so too shall I, named…, from this day until the end of my life, abstain from killing living beings, abstain from stealing, abstain from sexual misconduct, abstain from false speech, and abstain from drinking any kind of intoxicating liquor. These are my five constituent training precepts; they are also the training precepts of the arhats. In accordance with them, I shall train and practice. (Say this three times.)

May the Ācārya bear witness that I am an upāsaka who has taken refuge in the Three Jewels and undertaken the five training precepts.

The teacher says: - Good.

The candidate replies: - Yes, indeed.

Next, request an Upādhyāya. (Upādhyāya is translated as personal preceptor. “Hòa thượng” follows the spoken language of the Western Regions and is not a term derived from written texts. All Sanskrit sūtra and Vinaya texts record the term as Upādhyāya.)^[11] Say:

– May the Ācārya (translated as master of discipline)^[12] take heed! I, named…, now request the Ācārya to be my Upādhyāya. May the Ācārya serve as my Upādhyāya. Through the Ācārya’s serving as my Upādhyāya, may I be permitted to go forth.

Say this three times. On the third occasion, one should add:

– Through the Upādhyāya’s serving as my Upādhyāya. (Because the candidate is drawing near to the status of a disciple, it is repeated in this way.)

Next, request a bhikṣu to make the formal announcement to the assembled Sangha. This bhikṣu should ask the candidate’s root teacher:

– Have you questioned the candidate concerning the disqualifying impediments?

The teacher replies: - I have.

It is good if the questioning has been done. If one makes the formal announcement without having questioned the candidate, one commits an offense of transgressing the Dharma. Afterward, when the Sangha has fully assembled, the root teacher must inform the entire Sangha; alternatively, the candidate may be led from room to room to notify them.

Next, the bhikṣu making the formal announcement brings the candidate into the midst of the assembled Sangha. After paying homage, the candidate squats before the senior elder with palms joined, and the bhikṣu says:

– Venerable Sangha, please listen. This candidate, named…, depends upon the bhikṣu… and seeks to go forth. [456b01] The candidate still bears the appearance of a layperson and has not yet shaved the beard and hair, but wishes to go forth and receive full ordination in the well-proclaimed Dharma and Vinaya, thereby attaining the status of a bhikṣu. If this candidate is permitted to shave the beard and hair and don the Dharma robes, then, giving rise to right faith, renouncing the household to enter homelessness, and taking the teacher… as Upādhyāya, does the Sangha permit the candidate named… to go forth? (Here it is sufficient merely to make this announcement; there is no need to perform a separate karma consisting of a single motion.)

The entire assembly says:

– If the candidate named… is pure, the candidate should be permitted to go forth.

It is good if the candidate has been questioned fully. If the questioning has not been complete, one commits an offense of transgressing the Dharma. Afterward, request a bhikṣu to shave the candidate’s hair.

While the hair was being shaved, some candidates regretted their decision. Therefore, the Buddha taught:

– A small tuft of hair should be left on the crown of the head. Then ask the candidate whether the hair on the crown may be shaved. If the candidate answers no, one should say: “You may leave as you please.” If the candidate agrees, shave it all off and then allow the candidate to bathe. If it is the cold season, warm water should be mixed with cold water. When the candidate is dressing, careful inspection should be made, lest the person be without sexual organs, possess both sexual organs, have defective sexual organs, and so forth.

Upon hearing the Buddha teach this, a bhikṣu undergoing inspection had to remove his clothing and expose his body, causing him great embarrassment. The Buddha taught:

– He should not be made to expose his body for examination. While he is changing clothes, one may skillfully investigate without letting him know. Afterward, give him an unpaneled robe,^[13] instruct him to raise it to his forehead to receive it, and, having received it, to put it on. The candidate’s teacher should invite a bhikshu to confer upon him the protective discipline of a novice. He should instruct the candidate to pay homage and then, before the two teachers, squat with palms joined and teach him to say as follows (The two teachers should sit close together and have the disciple grasp one corner of the kasaya. I myself [Master Yijing] saw this Dharma procedure practiced in the West):

– Ācārya, please take heed! I, named…, from this day until the end of my life, take refuge in the Buddha, the Honored One among two-footed beings; take refuge in the Dharma, the Honored One among those free from desire; and take refuge in the Sangha, the Honored One among assemblies. The Blessed One, Shakyamuni, Lion of the Shakyas, Great King of the Shakyas, the One of Knowledge and Vision in Accordance with Reality, the Worthy One, the Perfectly Awakened One, went forth into homelessness; following him, I too go forth. I have relinquished the appearance of a householder in order to adopt and uphold the appearance of one who has gone forth. For the sake of this Dharma procedure, I must state the name of my preceptor. My preceptor’s name is…

(Say this three times.)

The teacher says: - Good.

The candidate replies: - Yes, respectfully.

Next, he receives the ten training precepts. The teacher instructs the candidate:

– You should repeat after me! Ācārya, please take heed. Just as the noble arhats, until the end of their lives, do not kill living beings, do not steal, do not engage in sexual activity, do not speak falsehoods, do not drink intoxicating liquors, do not sing, dance, or play music, do not adorn themselves or anoint themselves with perfumes, do not sit upon large and luxurious beds, do not eat at improper times, and do not keep gold or silver, so I, named…, from this day until the end of my life, shall not kill living beings, shall not steal, shall not engage in sexual activity, shall not speak falsehoods, shall not [456c01] drink intoxicating liquors, shall not sing, dance, or play music, shall not adorn myself or anoint myself with perfumes, shall not sit upon large and luxurious beds, shall not eat at improper times, and shall not keep gold or silver. These are my tenfold training precepts; they are also the training precepts of the arhats. I shall train in, practice, and uphold them. (Say this three times.)

May the Ācārya bear witness and know. I am a novice. For the sake of this Dharma procedure, I must state the name of my preceptor. My preceptor’s name is…

The teacher says: - Good.

The candidate replies: - Yes, respectfully.

– You have now properly received the ten training precepts. You must make offerings to the Three Jewels, attend closely upon your two teachers, study and recite the sutras, diligently cultivate and purify the three kinds of karma, and never become heedless.

If he is twenty years of age, he may be given full ordination. His original teacher should procure for him the full set of three robes, an alms bowl, a water-straining bag, and a sitting cloth. Afterward, he should invite the Karman Teacher and the Private Instructor^[14] to enter the ordination ground together.

Once an assembly of either five or ten bhikshus has gathered in harmony, instruct the candidate to wear his robe with his right shoulder exposed and remove his footwear. He must bow three times to each one. There are two ways of bowing.

The first is to place the five rounded parts^[15]—the forehead, the two palms, and the two knees—upon the ground. The second is to clasp the teacher’s feet with both hands. After bowing in either of these two ways, he should invite an Upādhyāya.

If that person has previously served as his Upādhyāya or Ācārya, he should address him accordingly. If that person has not previously been either of these two teachers, he should address him as Venerable Sir or Venerable One. If inviting a Teacher of Regulations, the same procedure should be followed.

He must compose his deportment and say:

– Upādhyāya, please take heed! I, named…, now invite you to be my Upādhyāya. May you serve as my Upādhyāya. By virtue of your serving as my Upādhyāya, may I receive full ordination.

(Say this three times.)

In the midst of the assembly and before the preceptor, the teacher has him hold the three robes and then instructs him as follows:

– Upādhyāya, please take heed! I, named…, receive this saṅghāṭī^[16] (double-layered robe) for my use. It has been made into a robe, and I now undertake to preserve it.

(Say this three times.)

Upādhyāya, please take heed! I, named…, receive this uttarāsaṅga^[17] (upper robe) for my use. It has been made into a robe, and I now undertake to preserve it. (Say this three times.)

Upādhyāya, please take heed! I, named…, receive this antarvāsa^[18] (inner robe) for my use. It has been made into a robe, and I now undertake to preserve it.

(Say this three times.)

If the material has not yet been washed, dyed, and cut [457a01]—such as silk, linen, and so forth—it may provisionally be added to complete the required number of robes. He should say:

– Upādhyāya, please take heed! I, named…, now undertake to preserve this robe. It shall be made into a nine-paneled saṅghāṭī, with two long sections and one short section. If no obstacle arises, I shall wash, dye, cut, and sew it into a robe for my use.

(Say this three times.)

The other robes should be treated in the same manner.

(The method of wearing the robes is given later, in the supplementary notes on the five robes of a nun.)

Afterward, present the bowl to the great assembly, lest the bowl be too small, too large, white in color, or otherwise improper. If it is a good bowl conforming to the Dharma, the assembly should say that it is a good bowl. If they fail to say so, they commit an offense of transgressing the Dharma. The teacher then places the bowl upon his left hand, rests his right hand over the mouth of the bowl, and instructs the candidate to say:

– Upādhyāya, please take heed! I, named…, receive this pātra^[19], an implement of the great sages and a vessel for seeking alms. I now undertake to preserve it and always use it when receiving food. (Say this three times.)

Next, lead the candidate to a place where he can be seen but cannot hear. Instruct him to stand with palms joined and, with single-minded sincerity, face the great assembly. The Karman Teacher asks the assembly:

– Who has previously accepted the invitation to instruct the candidate in a secluded place?

The person who has accepted the invitation replies:

– I, named…, have done so.

The Karman Teacher then asks:

– Can Teacher… instruct the candidate named… in a secluded place, with Teacher… serving as his Upādhyāya?

That person replies: - I can.

Next, the Karman Teacher performs the single proclamation:

Notes:

^[1] Wu-po-suo-jia 鄔波索迦: Skt. upāsaka, also called you-po-sai; translated as a male lay attendant or good man.

^[2] San-ba-luo 三跋羅: Skt. Saṁbhāra.

^[3] The Treatise Clarifying the Twenty-Two Aspects of the Vinaya, in one fascicle, composed by Buddhatrāta and translated by Paramārtha during the Chen dynasty (T24n1461p665).

^[4] Fo-tuo 佛陀: Skt. buddha.

^[5] Da-mo 達摩: Skt. dharma, P. dhamma; the Dharma.

^[6] Seng-qie 僧伽: Skt. saṃgha.

^[7] Ao-bi-jia 奧箄迦: Skt. aupayika.

^[8] Suo-du 娑度: Skt. sādhu.

^[9] Chinese: “offense of transgressing the Dharma” 越法罪, also called an offense of transgressing the Vinaya (越毗尼罪); namely, a duṣkṛta offense.

^[10] “Good” 好; “excellent” 善.

^[11] See also note 4, p. 17.

^[12] See note 3, p. 17.

^[13] Unpaneled robe 縵條: Skt. Paṭaka; a large piece of cloth without the pattern of rice-field panels. (Collection of Translated Terms, fascicle 7, T54n2131, p1171b11).

^[14] Private Instructor 屏教師: Skt. rahonuśāsaka, also called the Private-Instructor Ācārya. “Private” means screened from view; this teacher questions the candidate about the impediments to ordination in a secluded place. He is also called the Instructing Teacher. In the Mahāsāṃghika Vinaya, fascicle 24, T22n1425, p422b29, he is called the “Teacher in a Quiet, Secluded Place” 空靜處教師.

^[15] Chinese: “five wheels” 五輪.

^[16] Saṅghāṭī 僧伽胝: Skt. and P. saṅghāṭī; also transliterated seng-jia-li 僧伽梨; the great robe, a double-layered robe (複衣), a type of robe that fully covers the body.

^[17] Uttarāsaṅga 嗢怛羅僧伽: Skt. and P. uttarāsaṅga; also called yu-duo-luo-seng 鬱多羅僧; translated as a shoulder robe or an upper-body robe; in Chinese, “upper robe” 上衣.

^[18] Antarvāsa 安怛婆娑: Skt. antarvāsa, P. antaravāsaka; also called an-tuo-hui 安陀會; translated as the inner robe (內衣) or lower robe (下衣).

^[19] Pātra 波怛羅: Skt. pātra; another transliteration is bo-duo-luo 鉢多羅; translated as “a vessel of proper measure,” and abbreviated as “bowl.”

1. APPOINTING THE INSTRUCTOR IN A SECLUDED PLACE—SINGLE PROCLAMATION

– Venerable Sangha, please listen! The bhikshu … shall instruct the candidate named … in private; the bhikshu … shall serve as the upadhyaya. If it is an appropriate time for the Sangha, may the Sangha give its consent. The Sangha now appoints the bhikshu … as the Private Instructor to instruct the candidate … in a secluded place; the bhikshu … shall serve as the upadhyaya. This is the formal declaration.

Next, the Private Instructor goes to the secluded place, tells the candidate to pay homage and then to squat with palms joined, and instructs him as follows:

– Venerable sir,^[1] listen carefully. This is the time for you to be sincere; this is the time to speak the truth. I shall now ask you a number of questions. You must remain calm and unafraid. If something is so, say that it is; if it is not, say that it is not. You must not speak falsely:

– Are you a man?

– Yes.

– Are you fully twenty years old?

– Yes.

– Do you possess the three robes and an alms bowl?

– Yes.

– Are your parents still living?

– Yes.

(If he replies that his parents are still living, continue by asking:)

– Have your parents permitted you to go forth?

– Yes.

(If the candidate replies that his parents are dead, the foregoing question need not be asked.)

– Are you a slave?

Are you a royal official?

Are you one who has harmed the king?

Are you a bandit?

Are you a paṇḍaka^[2]?

Have you defiled a bhikshuni?

Have you killed your father?

Have you killed your mother? [457b01]

Have you killed an arhat?

Have you caused a schism in the harmonious Sangha?

With malicious intent, have you caused the body of a Buddha to bleed?

Are you a follower of another religion?

(This applies when he is presently a follower of another religion.)

You have not reverted to another religion, have you?

(This applies when he previously abandoned another religion, went forth in the Buddha’s teaching, then returned to that other religion, and now has returned to Buddhism.)

Are you one who has lived among the Sangha by theft?

Are you one required to dwell separately?

You are not one who is prohibited from dwelling in communion, are you?

(This applies to one who previously committed a grave offense.)

You are not a transformed being,^[3] are you?

Are you in debt?

(If he replies that he is, he should be asked: “Will you be able to repay them after receiving full ordination?” If he replies that he can, that is acceptable. If he replies that he cannot, tell him: “You may ask your creditor; only if the creditor agrees to defer the debt may you return here.”)

Have you previously gone forth?

(If he says no, that is acceptable. If he says that he has previously gone forth, ask whether he committed any of the four pārājika offenses.^[4] When you returned to lay life, did you properly relinquish the training precepts? If he replies that he committed a grave offense, tell him that he may depart as he wishes. If he says that he did not commit one, that is acceptable.)

Continue by asking:

– What is your name?

He replies:

– My name is …

– What is the name of your upadhyaya?

– For the sake of this formal act, I must state the name of my upadhyaya. The name of my upadhyaya is …

– Furthermore, listen carefully. The male body may be afflicted by such illnesses as leprosy, goiter, ringworm, scabies, smallpox, mottled skin, paralysis, scald-head with loss of hair, malignant sores discharging pus, edema, asthma, dryness of the throat, wind-stroke accompanied by madness, a form lacking healthy color, choking and vomiting, hemorrhoids, leprosy, swollen glands, rheumatism, glandular sores on the legs, vomiting blood, boils on the lower body, hot dysentery, pain and tightness in the side, bone pain, various malarial fevers, disorders of wind, yellow phlegm, and heart disease. In summary, there are three kinds of illness: recurrent fever, mental illness, deafness, blindness, muteness, speech impediment, extreme shortness of stature, lameness, and incomplete limbs. You have none of these illnesses or any other illness, do you?

– No, I do not.

– Candidate …, listen carefully: Here in this secluded place I have now questioned you in this manner. Afterward, the bhikshus in the assembly will also question you. When you are before the great assembly, you must likewise remain calm and unafraid. If something is so, say that it is; if it is not, say that it is not. You must answer truthfully. Remain standing here for a short while. Until you are summoned, you must not enter.

The Private Instructor enters first, stops halfway, faces the great assembly, and says:

– Venerable Sangha, please listen! In the secluded place I have carefully instructed the candidate and questioned him concerning the obstructing conditions. The Venerable … is the candidate’s upadhyaya. Does the Sangha permit the candidate to be brought forward?

The entire assembly says:

– Good.

If he is entirely pure, summon him to enter. Anyone who does not speak incurs an offense of transgressing the Dharma.

(The ordination platforms in the five regions of India^[5] are all arranged in an abbot’s chamber, in a quiet place within the monastery grounds. On all four sides of the chamber, walls are built to a height of two chi. Inside, a platform five cun high is raised, upon which the Sangha sits. In the center is a small screen as high as an ordinary person, with a small door at one side through which one may enter and leave. The candidate stands outside the ordination platform [outside this screen]. The Private Instructor stands here in the secluded place to conduct the questioning, out of sight of the great assembly. It is unlike this land, where everyone remains within the ordination boundary and all can see one another. This is truly improper. A screened and secluded place must be provided.

After questioning him concerning the obstructing conditions, the candidate may be instructed to stand alone outside the ordination platform. The Private Instructor proceeds halfway, stops, and reports the matter to the great assembly. This is merely a report, not a karman. I [Yijing] personally witnessed this; those who hear of it should not doubt it.)

The candidate is summoned to enter. [457c01] After he has entered the assembly, tell him to stand before the senior monk and pay homage, then to squat with palms joined. Instruct him to make the following request for full ordination:

– Venerable Sangha, please listen! My name is … For the sake of this formal act, I must now state the name of my upadhyaya. Under the upadhyaya …, I request full ordination. I am …, and I now request the Sangha to grant me full ordination. For the sake of this formal act, I must now state the name of my upadhyaya: the Venerable … is my upadhyaya. May the Venerable Sangha confer full ordination upon me. May you save, assist, and instruct me. Please have compassion for me, have compassion for me.

(Repeat three times.)

Afterward, tell him to approach the karmanācārya. Place a brick, grass, or straw beneath him, and have him squat with palms joined. The karmanācārya performs the single-motion procedure and questions him concerning the obstructing conditions:

Notes:

^[1] Venerable sir (具壽): Skt. āyuṣmat, P. āyasmant, an honorific form of address for bhikshus, also rendered “worthy one,” “noble one,” or “venerable one”; it may also be used by a younger person addressing an elder, by a disciple addressing a teacher, or simply as a respectful form of address.

^[2] Paṇḍaka (黃門), also called “one incapable of manhood” (不能男), meaning impotent or a person whose male organ is impaired. The Mūlasarvāstivāda term is 半擇迦. P. paṇḍaka, a eunuch or castrated man.

^[3] Transformed being (化人): a nonhuman being (非人), referring to devas, spirits, and similar beings; P. amanussa.

^[4] An offense entailing defeat (他勝罪): being defeated by another, namely, a pārājika offense.

^[5] The five regions of India, Chinese: “the Five Indias” (五天). During the medieval period, India was divided into five regions—east, west, south, north, and central—collectively called the Five Indias.

2. QUESTIONING CONCERNING THE OBSTRUCTING CONDITIONS—SINGLE MOTION

– Venerable Sangha, please listen! This candidate seeks full ordination under the upadhyaya … This candidate … has come to request full ordination from the Sangha. The Venerable … shall serve as his upadhyaya. If it is an appropriate time for the Sangha, may the Sangha give its consent: I shall now, in the midst of the Sangha, examine the candidate concerning the obstructing conditions. The Venerable … is his upadhyaya. This is the formal declaration.

3. KARMAN WITH ONE MOTION AND THREE PROCLAMATIONS

Afterward, question him concerning the obstructing conditions as set forth above. Next, perform the karman with one motion and three proclamations:

– Venerable Sangha, please listen! This candidate, under the upadhyaya …, seeks full ordination. He is a man fully twenty years of age and is provided with the three robes and an alms bowl. He declares himself pure and free from all obstructing conditions. This candidate now requests the Sangha to grant him full ordination, with Venerable … as his upadhyaya. The Sangha grants the candidate … full ordination, with Venerable … as his upadhyaya. If the time is appropriate for the Sangha, the Sangha shall grant the candidate … full ordination, with Venerable … as his upadhyaya. This is the formal motion.

Thereafter, perform the karma procedure:

– Venerable Sangha, please listen! This candidate …, under the upadhyaya, seeks full ordination. He is a man fully twenty years of age and is provided with the three robes and an alms bowl. He declares himself pure and free from all obstructing conditions. This candidate now requests the Sangha to grant him full ordination, with Venerable … as his upadhyaya. The Sangha grants the candidate … full ordination, with Venerable … as his upadhyaya. If the venerable ones consent to grant the candidate … full ordination, with Venerable … as his upadhyaya, let them remain silent. Whoever does not consent should speak.

This is the first proclamation of the karma. The karma is proclaimed in this manner three times.

– The Sangha has granted the candidate … full ordination, with Venerable … as his upadhyaya. The Sangha has consented, for the venerable ones remain silent. [458a01] Thus do I record it.

4. THE PROCEDURE FOR DETERMINING THE TIME^[1]

The time is estimated by the bhiksu’s shadow. If the shadow extends beyond the bhiksu’s feet, it is said to have passed. The Buddha instructed that time be calculated by temporal divisions.^[2] The bhiksus did not understand how to calculate these temporal divisions.

The Buddha said:

– A small bamboo rod about two cubits long^[3] may be taken, with one end broken off to a length of four finger-widths. Set it upright according to the noonday sunlight and calculate the length of its shadow; this is called determining a temporal division. Each shadow measured in calculating the temporal divisions is called one person-length. When the measured length is exactly four finger-widths, observe whether one’s own shadow coincides with one’s body; if it is longer or shorter, estimate accordingly.

After measuring the shadow, inform the other person: “You received full ordination before the meal”; or “after the meal, when the sun’s shadow was this long: one finger-width, two finger-widths, one and a half person-lengths, two person-lengths, three person-lengths,” and so forth. If it is night, or if the day is overcast, estimate accordingly and state whether it was the first watch, midnight, or near dawn the following day, and so forth.

Thereafter, the distinctions among the seasons must be explained. The bhiksu did not know how many seasons there were. The Buddha said: “There are five distinct seasons: 1. winter; 2. spring; 3. the rainy season; 4. the final season; and 5. the extended season.”

Winter lasts four months, from the sixteenth day of the ninth month through the fifteenth day of the first month. Spring likewise lasts four months, from the sixteenth day of the first month through the fifteenth day of the fifth month. The rainy season lasts one month, from the sixteenth day of the fifth month through the fifteenth day of the sixth month. The final season is the sixteenth day of the sixth month, lasting one day and one night. The extended season lasts three months, less one day and one night; that is, from the seventeenth day of the sixth month through the fifteenth day of the ninth month.^[4]

(This is an essential procedure of the Sangha in the Western Regions. One who does not understand it is not a bhiksu. Only because it had not been translated until recently did those who heard of it suppose it to be an esoteric teaching of Buddhism and something different from the ways of ordinary people. If one travels to the Western Regions and is asked about it but does not know, people will laugh. It is merely that their method of reckoning the months differs from that of the people of Cina [China].)

Notes:

^[1] After the procedure has been completed, the newly ordained bhiksu should use the sun’s shadow to determine the time—the year, month, day, and hour—of his ordination. (Translator’s note)

^[2] Temporal division, Chinese: shang 商. In ancient timekeeping, three shang after sunset constituted the evening; a shang was a temporal division.

^[3] Cubit (chi 尺): equal to one-third of a meter.

^[4] This was the ancient Indian method of calculating time by the sun’s shadow. Today, since we have clocks and calendars, it is necessary only to determine and remember the year, month, day, and hour of one’s ordination. (Translator’s note)

5. THE FOUR SUPPORTS

Next, the procedure concerning the four supports is explained:

– New bhiksu …, listen! These four supports constitute the knowledge and vision taught by the Blessed Ones, the Worthy Ones, the Perfectly Awakened Ones, for bhiksus who receive full ordination. Relying upon these four supports, one goes forth in the well-proclaimed Dharma and Vinaya, receives full ordination, and attains the status of a bhiksu. What are the four?

New bhiksu …! The first is a robe made of discarded rags.^[1] This pure kind of robe is easily obtained. Relying upon this robe, a bhiksu goes forth in the well-proclaimed Dharma and Vinaya, receives full ordination, and attains the status of a bhiksu.

New bhiksu …, from this day until the end of your life, will you gladly use a robe made of discarded rags to cover your body?

He answers:

– I will gladly do so.

– If you should obtain enduring provisions of fine, unpatterned silk fabrics, small shawls, [458b01] large shawls, light silk, hempen cloth, or other articles; or pure robes distributed by the Sangha; or robes offered to you individually by donors, can you accept and use such things with contentment?

He answers: - I shall accept and use them with contentment.

– New bhiksu …! The second is always to subsist on alms. This pure food is easily obtained. Relying upon this practice, a bhiksu goes forth in the well-proclaimed Dharma and Vinaya, receives full ordination, and attains the status of a bhiksu.

New bhiksu …, from this day until the end of your life, will you gladly sustain yourself by going for alms?

He answers: - I will gladly do so.

– If you should obtain enduring provisions of rice, porridge, beverages, and so forth, distributed by the Sangha; or through a special invitation; or from the Sangha’s regular meal; or from an individually donated meal (the Sanskrit term ni-de^[2] is translated as “regular donation.” In some cases, an individual donation is made. A donor gives money and goods to the Sangha to establish an inexhaustible food fund. Each day in sequence, the Sangha appoints someone from among the community to use this fund to prepare fine food as an offering for one person. Such offerings continue uninterrupted for many days and months. Monasteries in Western India commonly have this custom. People in this land have neither heard of it nor know of it. If food cannot be prepared, an offering of milk is also acceptable) on the eighth, fourteenth, or fifteenth day; or pure food offered by a danapati; or food distributed by the Sangha; or an individual invitation from another person—can you accept and use these kinds of food according to what is available, with contentment?

He answers: - I shall accept and use them with contentment.

– New bhiksu …! The third is to sleep beneath a tree. This pure lodging is easily obtained. Relying upon it, a bhiksu goes forth in the well-proclaimed Dharma and Vinaya, receives full ordination, and attains the status of a bhiksu.

New bhiksu …, from this day until the end of your life, will you gladly rest beneath a tree?

He answers: - I will gladly do so.

– If you should obtain enduring provisions of rooms, dwellings, upper chambers, deep caves, grass mats, wooden platforms, or places suitable for walking meditation; or if you should acquire another pure and pleasant residence; or one distributed by the Sangha; or one offered by a donor, can you accept and use such lodgings with contentment?

He answers: - I shall accept and use them with contentment.

– New bhiksu …! The fourth is medicine made from decomposed substances.^[3] This pure medicine is easily obtained. Relying upon it, a bhiksu goes forth in the well-proclaimed Dharma and Vinaya, receives full ordination, and attains the status of a bhiksu.

New bhiksu …, from this day until the end of your life, will you gladly use medicine made from decomposed substances to treat illness?

He answers: - I will gladly do so.

– If long-term requisites are obtained in the form of medicines such as timely medicines,^[4] namely ghee, oil, sugar, honey, roots, branches, stalks, leaves, flowers, fruits, and so forth; later-use medicines;^[5] seven-day medicines;^[6] or lifetime medicines;^[7] or if pure medicines are obtained, whether distributed by the Sangha or offered separately by a donor: can you receive and use these medicines with contentment?

Answer: - I shall use them with contentment.

Notes:

^[1] Refuse-rag robe 糞掃衣: Skt. pāṃsu-kūla, P. paṃsu-kūla, a robe or cloth gathered from a rubbish heap.

^[2] Nê-đắc 泥得: Skt. nityadāna.

^[3] Discarded medicine 陳棄藥: also called decayed medicine 腐爛藥, P. pūti-mutta, literally “decayed medicine,” a type of medicine extracted from the essential oil or essence of various herbs.

^[4] Timely medicine 時藥: see also the section on the various kinds of medicine in fascicle 5 below.

^[5] Later-use medicine 更藥: also called untimely medicine 非時藥 (medicine taken outside the proper time). There are two kinds of later-use medicine: one may be used from noon until evening, and the other from evening until before sunrise. That is, it may be kept and used only until the first watch of the night; after that, it may not be consumed.

^[6] Seven-day: seven-day medicine 七日藥, P. sattāha-kālika, medicine that may be stored and used for no more than seven days.

^[7] Lifetime: lifetime medicine 盡壽藥, medicine for the duration of one’s bodily life 盡形壽藥, P. yāva-jīvika, medicine that may be stored and used until the end of one’s life.

6. THE FOUR GROUNDS OF DEFEAT

Next, the four grounds of defeat are explained:

– Newly ordained bhikshu… listen attentively! There are four principles known and seen by the Blessed Ones, the Tathagatas, Worthy Ones, Perfectly Awakened Ones, which they expounded for bhikshus who have received full ordination [458c01]. Regarding these four principles, according to the particular case, if a bhikshu transgresses any one of them, at the very moment of transgression he is no longer a bhikshu, no longer a śramaṇa, and no longer a son of the Śākyan; he loses the status of a bhikshu, immediately falls into defeat, sinks into samsara, is vanquished by others, and cannot be restored. Just as a tāla palm^[1] whose crown has been cut off cannot live and grow again, so too is that bhikshu.

What are the four?

Newly ordained bhikshu… listen attentively! This is known and seen by the Blessed Ones, the Tathagatas, Worthy Ones, Perfectly Awakened Ones. In many ways, they censured acts of sexual intercourse, teaching that sensual desire is defilement, sensual desire is corruption, sensual desire is lustful attachment, sensual desire is the household life, sensual desire is bondage, and sensual desire is infatuation. It is a phenomenon that should be abandoned, spat out, rejected with revulsion, and completely extinguished. Sensual desire is a dark phenomenon.

Newly ordained bhikshu…, from this day forward, you must not look upon women with a defiled mind, much less engage in an impure act with them.

Venerable one, as the Blessed One taught: if a bhikshu has undertaken the training precepts in common with the other bhikshus, has not renounced the training precepts, and, though weakened in the training, has not declared his inability, but engages in the impure act of sexual intercourse, even with an animal, then the bhikshu who has committed such an act is, at the very moment of transgression, no longer a bhikshu, no longer a śramaṇa, and no longer a son of the Śākyan.

He loses the status of a bhikshu, immediately falls into samsara, is defeated, and cannot be restored. From this day forward, you must not intentionally transgress this rule concerning sexual intercourse. You should arouse revulsion toward it, keep far away from it, guard yourself strictly, give rise to fear, examine yourself carefully, practice diligently, and not be heedless.

Can you refrain from these acts?

Answer: - I shall refrain.

– Newly ordained bhikshu… listen attentively! This is known and seen by the Blessed One, the Tathagata, Worthy One, Perfectly Awakened One. In many ways, the Blessed Ones censured taking what is not given and extolled and praised this excellent principle.

– Newly ordained bhikshu…, from this day forward, even if it is merely a sesame seed or a grain of broken rice, if it has not been given, you must not intentionally steal it with an evil thought. How much less may you take an object worth five māṣakas^[2] or more than five māṣakas. (Upon examining the Vinaya texts of the Western Regions, all use the term māṣaka: taking that amount constitutes a grave offense; they do not call it five coins. Here the unit of currency is the cowrie shell,^[3] eighty of which equal one māṣaka, making a total of four hundred cowrie shells [for five māṣakas]. Thus, when that quantity is moved from its original place, the offense of theft is committed; this was originally not based upon coins. If it were translated as “five coins,” it would contradict the original text, and therefore the Sanskrit transliteration has been retained. The question of correctness is discussed extensively elsewhere.)

Venerable one, as the Blessed One taught: if a bhikshu, whether in an inhabited place or in a secluded place, takes what has not been given with the intention to steal, and while committing such theft is apprehended by a king or a great minister and is either executed,^[4] bound, banished to another region, or rebuked with the words, “Begone, fellow! You are a thief, a foolish and ignorant man, who has committed such theft,”^[5]

then the bhikshu who commits such an act is no longer a bhikshu, no longer a śramaṇa, and no longer a son of the Śākyan; [459a01] he loses the status of a bhikshu. This is defeat: he sinks into samsara, is vanquished by others, and cannot be restored.

From this day forward, you must not intentionally transgress the rule against taking what is not given. You should give rise to revulsion and abandon it, guard yourself strictly, give rise to fear, examine yourself carefully, practice diligently, and not be heedless. Can you refrain from these acts?

Answer: - I shall refrain.

– Newly ordained bhikshu… listen attentively! This is known and seen by the Blessed One, the Tathagata, Worthy One, Perfectly Awakened One. In many ways, the Blessed Ones censured the taking of life. The abandonment of taking life is extolled and praised as an excellent practice.

Newly ordained bhikshu…, from this day forward, you should not intentionally take the life even of a fly or mosquito, much less the life of a human being or a human fetus. Venerable one, as the Blessed One taught: if a bhikshu intentionally sets about taking the life of a human being or a human fetus by giving that person a knife, wielding a knife himself, having someone else wield a knife, urging that person to die, or praising death to that person, saying, “Good man, what benefit is there in living such an evil, sinful, and impure life?

Die now; death is better than life,” and, according to his own intention, uses various words to encourage that person to die, and as a result that person dies, then the bhikshu who commits such an act is no longer a bhikshu, no longer a śramaṇa, and no longer a son of the Śākyan. He loses the status of a bhikshu. This is defeat: he sinks into samsara, is vanquished by others, and cannot be restored.

From this day forward, you must not intentionally transgress the rule against taking life. You should give rise to the resolve to abandon it, guard yourself strictly, examine yourself carefully, practice diligently, and not be heedless. Can you refrain from these acts?

Answer: - I shall refrain.

– Newly ordained bhikshu… listen attentively! This is known and seen by the Blessed One, the Tathagata, Worthy One, Perfectly Awakened One. In many ways, the Blessed Ones censured false speech. The abandonment of false speech is extolled and praised as an excellent practice.

Newly ordained bhikshu…, from this day forward, you must not intentionally speak falsely even in jest, much less claim to possess a superhuman attainment when you do not truly possess it.

Venerable one, as the Blessed One taught: if a bhikshu truly does not know and knows nothing at all; if, knowing himself not to have attained a superhuman state, the tranquil realization of the noble ones, an abiding in the bliss of knowledge and vision, or a supreme realization, he nevertheless says of himself, “I know; I see,” and at another time, whether questioned or not questioned, wishing to purify himself, says:

I truly do not know and have not seen, yet I claim to know and to have seen. I speak falsely, except in a case of overweening pride; or I say that I have realized the principle of the Four Noble Truths, or that devas, dragons, ghosts, and spirits have come to speak with me; that I have realized the contemplations of impermanence and so forth; attained the four dhyanas, the four formless attainments, the six superknowledges, and the eight liberations; or realized the four fruits of sainthood. In such matters, any bhiksu who transgresses [459b01] is no longer a bhiksu, is not a Sramana, is not a son of the Sakyan, and has lost the nature of a bhiksu. This is a downfall, a sinking into samsara, a defeat by another, and cannot be restored.

From this day onward, you must not deliberately transgress the rule concerning false speech. You should give rise to a mind of renunciation, guard yourself strictly, examine carefully, cultivate diligently, and not be heedless. Can you refrain from doing these things?

Answer: — I will refrain.

Notes:

^[1] Tala tree 多羅樹: Skt. Tāla. This tree belongs to the palm family and grows in sandy regions near the seacoasts of India, Sri Lanka, Myanmar, and elsewhere. If a tala tree is cut across its trunk, it can never sprout again.

^[2] Masa 磨灑: Skt. māsa, P. māsa (Skt. māṣaka, P. māsaka). A form of currency commonly used in ancient India. Vin.nt., pādena... tena kho pana samayena rājagahe pañcamāsako pādo hoti, “equal to one pāda... At that time, in Rājagaha, one pāda equaled five māsakas.” The Five-Part Vinaya and Ten Recitations Vinaya: five coins 五錢. In chapter 3 of the Mahasanghika Vinaya, the Buddha directly asked King Bimbisara. The king replied: “Nineteen coins make one kārṣāpaṇa. Divide one kārṣāpaṇa (P. kahāpaṇa) into four parts; stealing one part, or an object worth one part, is a capital offense.”

^[3] Shells and teeth 貝齒: “shells” refers to mollusk shells, and “teeth” to animal teeth. In ancient times, people used these in commercial exchange, and they therefore became units of currency.

^[4] “Or kills” 若殺: The Chinese versions may have misunderstood the word “kills.” Vin.nt., Atha kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘kittakena kho bhikkhu rājā māgadho seniyo bimbisāro coraṃ gahetvā hanati vā bandhati vā pabbājeti vā’’ti? — Then the Blessed One asked the bhikkhu: “Bhikkhu, for what amount does King Seniya Bimbisara of Magadha, upon apprehending a thief, have him killed, bound, or banished?” The word “hanati” means to kill, harm, and so forth.

Here it should be understood in the sense of being subjected to harm, that is, undergoing legal punishment, as cited in chapter 3 of the Mahasanghika Vinaya, T22n1425, p242b26: The Buddha asked King Bimbisara about the law for punishing thieves. The king said: “In the time of our ancestors, if someone was a thief, he was sternly punished by being slapped on the head... The thief, ashamed, did not dare offend again.

In the time of the king’s grandfather, if someone was a thief, he was made to stand in one place while ashes were scattered around him... The thief, ashamed, did not dare offend again. In the time of the king’s father, if someone was a thief, he was expelled from the city...

In King Bimbisara’s reign, he was expelled from the country... If a thief had been banished seven times yet still robbed and killed people in towns and villages... his little finger was cut off.”

Under current Vietnamese law (2013), a person is subject to imprisonment for twelve to twenty-five years or life imprisonment, as prescribed in Clause 4, Article 138 of the Penal Code, if the appropriated property is valued at five hundred million đồng or more and the act causes particularly serious consequences.

^[5] The statement, “Go away, you there! You are a thief, a foolish person who knows nothing, and you have committed such a theft,” is like the judgment pronounced by a court after adjudication. Only at that time is the parajika offense established.

7. THE FOUR PRACTICES OF A SRAMANA

Next is an explanation of the four practices that a Sramana must undertake:

New bhiksu... listen! This is the knowledge and vision of the Tathagata, the Perfectly and Completely Enlightened One, who taught the four practices that a Sramana must undertake for bhiksus receiving full ordination. What are those four practices?

New bhiksu..., from this day onward, if another person reviles you, you must not revile him in return; if another person becomes angry with you, you must not become angry in return; if another person mocks you, you must not mock him in return; and if another person strikes you, you must not strike him in return. When such troubling circumstances arise, can you restrain your mind and refrain from retaliation?

Answer: — I will not retaliate.

— New bhiksu... listen! Previously, you gave rise to this aspiration and thought: “When shall I be able to leave the household life and receive full ordination in the well-proclaimed Dharma and Vinaya of the Blessed One, thereby attaining the nature of a bhiksu?” Now you have left the household life and received full ordination. You have obtained a preceptor, an acarya, and so forth, and the harmonious Sangha has performed the motion and three proclamations of the karman with wording in accordance with the Dharma, establishing you in the supremely wholesome state.

Just as other bhiksus have a hundred years of rains-retreat seniority, whatever they train in, you too shall train in. Whatever Dharma you train in, they likewise train in: you share the same training rules and recite the same Pratimoksa Sutra. From this day onward, you must give rise to a mind of reverence and faithfully practice these things without indolence.

You must regard your preceptor as a father, and he in turn must regard you as a son. Throughout your life, you must attend upon him, care for him when he is ill, inquire after one another’s well-being, and give rise to loving-kindness and compassion, even into old age and until death. Toward fellow practitioners of the holy life—whether senior, middling, or junior—you must always give rise to a mind of respect, accord with them, and assist them, so that you may live together, recite the teachings, cultivate meditation, and practice wholesome deeds.

You must thoroughly understand the teachings concerning the aggregates, ayatanas, dhatus, the twelve links of dependent origination, the ten powers, and so forth. Do not abandon the excellent regulations, and stay far removed from indolence. Seek to attain what has not yet been attained, to understand what has not yet been understood, and to realize what has not yet been realized, until you realize the fruit of arhatship and ultimate nirvana.

I have now explained to you in broad outline several essential matters that must be practiced. As for other matters you do not yet know, you should skillfully inquire of your two teachers and your virtuous fellow students. Furthermore, whenever the Pratimoksa Sutra is recited each half-month, you must personally listen to and uphold it, and diligently practice in accordance with the teachings.

Now I shall recite a verse for you:

Within the supreme Dharma,

You have received the complete precepts.

[459c01] You should uphold them wholeheartedly;

Without hindrances, this human body is difficult to obtain.

Dignified conduct is leaving the household life;

Purity is full ordination.

These words of truth

Are the knowledge and vision of the Buddha.

New bhiksu..., you have now completed your full ordination. Do not be heedless; you must carefully practice and uphold it.

Afterward, tell him to go out first.