根本說一切有部百一羯磨

Revision and annotations: Thích Nguyên An - Thích Tâm Nhãn - Thích Đạo Luận

ĀCĀRYA AND UPĀDHYĀYA

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

“Bhikṣus! From now on, if anyone comes seeking to study the well-spoken Dharma and Vinaya,^[2] sincerely wishing 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 instructing ācārya. Third, the karma ācārya. Fourth, the ācārya of dependence. Fifth, the ācārya who teaches recitation.

“What is the ācārya of the Ten Precepts? It is the one who confers the Three Refuges and the ten training precepts.

“What is the instructing ācārya? It is the one who privately examines the candidate concerning the disqualifying impediments.

“What is the karma ācārya? It is the one who performs the motion and three proclamations.

“What is the ācārya of dependence? It is the one upon whom we request to depend, even if only for one night.

“What is the ācārya who teaches recitation? It is the one who teaches us to read and recite even so little as a 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.”

Annotations:

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

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

^[3] Ācārya 阿遮利耶: Skt. ācārya, P. ācariya; another transcription is A-xà-lê; translated as instructor, teacher of proper conduct, preceptor, and so forth.

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

BHIKṢU ORDINATION

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 a person wishes to go forth, that person may approach any teacher. The teacher must question the person concerning the disqualifying impediments. If the person is entirely pure, the teacher may accept him.

Once he has been accepted, the teacher must confer upon him the Three Refuges and the five training precepts, thereby making him an upāsaka^[1] who maintains moral restraint. (The word ‘restraint’ is saṃvara^[2] in Sanskrit and means protection. By taking refuge and receiving the precepts, one obtains the protection of the precepts and does not fall into the three evil destinies. It was formerly translated as ‘disciplinary restraint,’ meaning laws and standards.

If only ‘restraint’ were used, it was feared that students would not understand, and therefore both words were retained. The Treatise on Clear Understanding^[3] also translates it as ‘restraint’; it is the substance of the precepts, consisting of unmanifest form.)

[456a01] It should be conferred as follows:

First, instruct the person seeking to go forth to bow reverently 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 Honored One among those free from desire.

“Take refuge in the Sangha, the Honored One among all assemblies.”

(Say this three times.)

The teacher says, “Good.” (Āvika^[7] is translated as “good” or “well,” and it also carries the meaning of skillful means. The noble teaching holds that skillful means enable one to proceed toward nirvana and reach the place of security.)

The candidate replies, “Sādhu!” (Sādhu^[8] is translated as “Excellent!” Whenever a formal act is performed, or whenever any matter is reported as appropriate to the occasion, this response is made. If it is not said, one commits an offense of transgressing the Dharma.^[9] Sanskrit and Chinese customarily express it in this way [using the words āvika and sādhu]. In later passages, hǎo [good] and shàn [excellent]^[10] are frequently used, and both are correct; the latter forms of address may also be used.)

Next, the five training precepts are conferred. The teacher says:

“Repeat after me.” (According to the noble teaching and the transmitted tradition, the candidate repeats the precept formula after the root teacher. There is no instance in which the teacher directly asks whether the candidate is capable of observing it. 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 intoxicating liquors, 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 intoxicating liquors. These are my fivefold training precepts; they are also the training precepts of the arhats. I shall train and practice in accordance with them.” (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.”

Next, the candidate requests an upādhyāya. (Upādhyāya is translated as “personal preceptor.” The term hòa thượng follows the language of the Western Regions and is not based on written texts. All Sanskrit scriptures and Vinaya texts record the term as upādhyāya.)^[11] He says:

“May the ācārya (translated as ‘teacher of proper conduct’)^[12] take heed! I, named …, now request the ācārya to be my upādhyāya. May the ācārya serve as my upādhyāya. By virtue of the ācārya serving as my upādhyāya, may I be permitted to go forth.”

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

“By virtue of the upādhyāya serving as my upādhyāya.” (Because he is approaching the status of a teacher, it is repeated in this manner.)

Next, a bhikṣu is requested to make the announcement to the Sangha. This bhikṣu should ask the candidate’s root teacher:

“Have you questioned him concerning the impediments?”

The teacher replies, “I have questioned him.”

It is good if the questioning has been done. If the announcement is made without the questioning having been done, an offense of transgressing the Dharma is committed. Thereafter, when the Sangha has fully assembled, the root teacher must report the matter to the entire Sangha; alternatively, he may lead the candidate from room to room to notify everyone.

Next, the bhikṣu who makes the announcement brings the candidate into the midst of the Sangha. After paying homage, he squats before the senior elder, joins his palms, and says:

“Venerable Sangha, please listen. This candidate, named …, relies upon the bhikṣu … and seeks to go forth. [456b01] He still has the appearance of a layman and has not yet shaved his beard and hair. He wishes to go forth and receive full ordination in the well-spoken Dharma and Vinaya, thereby acquiring the nature of a bhikṣu. If this candidate has his beard and hair shaved, dons the Dharma robes, gives rise to right faith, and leaves home for homelessness, with the teacher … serving as his upādhyāya, does the Sangha permit the candidate named … to go forth?” (Here, making this report alone is sufficient; there is no need to perform a separate karma consisting of a single motion.)

The entire assembly says:

“If the candidate named … is pure, he should be permitted to go forth.”

It is good if he has been questioned fully. If he has not been questioned fully, an offense of transgressing the Dharma is committed. A bhikṣu is then asked to shave his hair.

While his hair was being shaved, a candidate regretted his decision. The Buddha therefore taught:

“A small lock of hair should be left on the crown of his head. Then ask the candidate whether the hair on the crown may be shaved. If the candidate answers that it may not, tell him, ‘You may leave as you wish.’ If the candidate consents, shave it all off and then have him bathe. If it is the cold season, warm water should be mixed with the cold water. When he puts on his clothing, he should be carefully examined, lest he be without sexual organs, possess both sexual organs, have defective sexual organs, and so forth.”

Upon hearing the Buddha teach this, a bhikṣu who was being examined had to remove his clothing and expose his body, causing him great shame. The Buddha taught:

– They should not be made to expose their bodies for examination. While they are changing clothes, one may skillfully make the examination without letting them know. Afterward, give them the unpaneled robe,^[13] instructing them to raise it to their forehead to receive it. Having received it, they should put it on. The preceptor of the candidate should invite a bhikshu on their behalf to confer upon them the protective discipline of a śrāmaṇera. Instruct them to pay homage and then, before the two masters, squat with palms joined and teach them to make the following declaration (The two masters should sit close together and have the disciple take hold of one corner of the kāṣāya. I myself [Master Yijing] saw this procedure practiced in the Western Regions):

– Ācārya, please attend to me! I, named…, from this day forth until the end of my life, take refuge in the Buddha, the Honored One among bipeds; 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, Śākyamuni, the Lion of the Śākyas, the Great King of the Śākyas, the One Who Knows and Sees Reality, the Worthy One, the Perfectly Enlightened One, went forth into homelessness; following him, I too go forth into homelessness. I have relinquished the appearance of a layperson in order to assume and uphold the appearance of one who has gone forth. As required by the Dharma procedure, I must state the name of my preceptor. My preceptor's name is…

(Make this declaration three times.)

The master says: - Good.

The candidate replies: - I shall respectfully obey.

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

– You should repeat after me! Ācārya, please attend to me. Just as the noble arhats, until the end of their lives, abstain from killing living beings, abstain from stealing, abstain from sexual activity, abstain from false speech, abstain from drinking any kind of intoxicating liquor, abstain from singing, dancing, and playing music, abstain from adorning themselves or applying fragrant perfumes, abstain from sitting or lying upon large and luxurious beds, abstain from eating at improper times, and abstain from keeping gold or silver, so I, named…, from this day forth until the end of my life, shall abstain from killing living beings, abstain from stealing, abstain from sexual activity, abstain from false speech, abstain from [456c01] drinking any kind of intoxicating liquor, abstain from singing, dancing, and playing music, abstain from adorning myself or applying fragrant perfumes, abstain from sitting or lying upon large and luxurious beds, abstain from eating at improper times, and abstain from keeping 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 that I am a śrāmaṇera. As required by the Dharma procedure, I must state the name of my preceptor. My preceptor's name is…

The master says: - Good.

The candidate replies: - I shall respectfully obey.

– You have now properly received the ten training precepts. You must make offerings to the Three Jewels, remain close to your two masters, study and recite the scriptures, diligently cultivate and purify the three kinds of karma, and never be heedless.

If the candidate has reached the age of twenty, he may be given full ordination. His original teacher should procure for him a complete set of three robes, an alms bowl, a water-straining bag, and a sitting and sleeping mat. Afterward, the Karman Master and the Private Instructor^[14] should be invited to enter the ordination precinct together.

Once an assembly of either five or ten bhikshus has gathered in harmony, instruct the candidate to arrange his robe so that his right shoulder is bare and to remove his footwear. He must bow three times to each person. There are two ways of bowing.

The first is to place the five circles^[15]—the forehead, the two palms, and the two knees—upon the ground. The second is to clasp the master's feet with both hands. After bowing in either manner, he should invite an upādhyāya.

If that person has previously been his upādhyāya or ācārya, he should address him accordingly. If that person has not previously been either of these two masters, he should address him as Venerable Sir or Venerable One. If he is inviting a teacher of proper conduct, the same procedure should be followed.

He must compose his deportment and make the following declaration:

– Upādhyāya, please attend to me! I, named…, now invite you to be my upādhyāya. May you serve as my upādhyāya. Through your serving as my upādhyāya, may I receive full ordination.

(Make this declaration three times.)

In the midst of the assembly, before the preceptor, the master has the candidate take up the three robes and then instructs him as follows:

– Upādhyāya, please attend to me! I, named…, declare that this saṅghāṭī^[16] (double-layered robe) is the robe for my use. It has been made into a finished robe, and I now undertake to preserve it.

(Say this three times.)

Upādhyāya, please attend to me! I, named…, declare that this uttarāsaṅga^[17] (upper robe) is the robe for my use. It has been made into a finished robe, and I now undertake to preserve it. (Say this three times.)

Upādhyāya, please attend to me! I, named…, declare that this antarvāsa^[18] (inner robe) is the robe for my use. It has been made into a finished robe, and I now undertake to preserve it.

(Say this three times.)

If an article, such as silk or linen cloth, has not yet been properly washed, dyed, and cut [457a01], it may provisionally be added to complete the required number of robes. The candidate should make the following declaration:

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

(Say this three times.)

The other robes are to be treated in the same manner.

(The method of wearing the robes is explained below, in the supplementary note concerning the five robes of bhikshunis.)

Afterward, the bowl should be brought forth and shown to the assembly, lest it 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 master then places the bowl upon his left hand and lays his right hand over its mouth, instructing the candidate to say:

– Upādhyāya, please attend to me! I, named…, declare that this pātra^[19] is a requisite of a great sage and an implement for gathering alms. I now undertake to preserve it and shall always use it to receive food. (Say this three times.)

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

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

The person who has accepted the invitation replies:

– I, named…, have done so.

The Karman Master then asks:

– Venerable…, are you able, in a private place, to instruct the candidate named…, whose upādhyāya is Venerable…?

The other replies: - I am able to do so.

Next, the Karman Master performs a single formal announcement:

Notes:

^[1] Upāsaka 鄔波索迦: Skt. upāsaka; also called ưu-bà-tắc, translated as a male lay attendant or a virtuous man.

^[2] Saṁbhāra 三跋羅: Skt. Saṁbhāra.

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

^[4] Buddha 佛陀: Skt. buddha.

^[5] Dharma 達摩: Skt. dharma; P. dhamma; the Dharma.

^[6] Sangha 僧伽: Skt. saṃgha.

^[7] Aupayika 奧箄迦: Skt. aupayika.

^[8] Sādhu 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 plots (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 others; this instructor questions the candidate in a secluded place concerning the impediments to ordination. He is also called the Instructing Master. In the Mahāsāṃghika Vinaya, fascicle 24, T22n1425, p422b29, he is called the Instructor in a Quiet and Secluded Place 空靜處教師.

^[15] Chinese: “five circles” 五輪.

^[16] Saṅghāṭī 僧伽胝: Skt. and P. saṅghāṭī; also called tăng-già-lê 僧伽梨; the great robe, the double-layered robe (複衣), a robe that fully covers the body.

^[17] Uttarāsaṅga 嗢怛羅僧伽: Skt. and P. uttarāsaṅga; also called uất-đa-la-tăng 鬱多羅僧; translated as the shoulder robe or robe worn over the body; in Chinese, “upper robe” 上衣.

^[18] Antarvāsa 安怛婆娑: Skt. antarvāsa; P. antaravāsaka; also called an-đà-hội 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 bát-đa-la 鉢多羅; translated as “a vessel of proper measure,” and abbreviated as “bowl.”

1. APPOINTING AN INSTRUCTOR FOR THE PRIVATE PLACE — SINGLE FORMAL ANNOUNCEMENT

– Venerable Sangha, please listen! The bhikshu … has instructed the candidate named … in private; the bhikshu … serves as his upadhyaya. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now appoints the bhikshu … as the private instructor to instruct the candidate … in a secluded place; the bhikshu … serves as his upadhyaya. This is the motion.

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

– Venerable one,^[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 certain questions. You must remain calm and unafraid. If the answer is yes, say yes; if it is no, say no. 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 answers that his parents are still living, ask further:)

– Have your parents permitted you to go forth?

– Yes.

(If the candidate answers that his parents are deceased, the preceding 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?

Have you maliciously caused the Buddha's body to bleed?

Are you a non-Buddhist adherent?

(This applies when he is presently a non-Buddhist adherent.)

You have not returned for refuge to a non-Buddhist path, have you?

(This applies to one who formerly abandoned a non-Buddhist path, went forth under the Buddha, then returned to the non-Buddhist path, and now has returned to Buddhism.)

Are you one who has entered the Sangha by stealth?

Are you one required to dwell separately?

You are not one barred 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 presently in debt?

(If he answers yes, he should be asked: After receiving full ordination, will you be able to repay them? If he answers that he can, that is acceptable. If he answers 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 answers 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.)

Ask further:

– What is your name?

He answers:

– My name is …

– What is your upadhyaya's name?

– For the purpose of this formal act, I must state my upadhyaya's name. My upadhyaya's name is …

– Furthermore, listen carefully. The male body may suffer from such illnesses as leprosy, goiter, ringworm, scabies, smallpox, mottled skin, paralysis, scalp sores and loss of hair, malignant sores discharging pus, edema, asthma, dryness of the throat, madness caused by wind, a body lacking healthy complexion, choking and vomiting, hemorrhoids, severe leprosy, scrofula, rheumatism, glandular sores on the legs, vomiting blood, abscesses below the body, feverish dysentery, pain and tightness in the side, pain in the bones, various malarial fevers, disorders of wind, yellow phlegm, and heart disease. In summary, there are three categories of illness: persistent fever, mental illness, deafness, blindness, muteness, speech impediment, excessive shortness of stature, lameness, and incomplete limbs. Are you free from illnesses such as these and from other illnesses?

– Yes, I am free from them.

– Candidate …, listen carefully: Here in this secluded place I have questioned you in this manner. Later, the bhikshus in the assembly will also question you. When you are before the great assembly, you must likewise remain calm and unafraid. If the answer is yes, say yes; if it is no, say no. 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 in?

The entire assembly says:

– Good.

If he is entirely pure, he is summoned to enter. Anyone who does not respond commits an offense of transgressing the Dharma.

(The ordination platforms in the five regions of India^[5] are all arranged within a secluded and quiet place in the monastery grounds, one square zhang in size. The four sides of this square area are built up to a height of two chi, and within it a platform five cun high is constructed, upon which the Sangha sits. In the center is a small screen as high as an ordinary person, with a small door at the side through which one may enter and leave.

The candidate stands outside the platform [outside this screen]. The private instructor stands in this secluded outer place to question him, out of sight of the assembly. It is unlike the practice in this land, where everyone remains within the boundary ground so that all can be seen.

This is truly improper. A concealed and secluded place must be provided.

After questioning him about the obstructing conditions, the candidate may be instructed to stand alone outside the platform. The private instructor walks halfway toward the assembly, stops, and reports the matter to them. This is merely a report, not a karman. I [Yijing] personally witnessed this; let those who hear it harbor no doubt.)

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

– Venerable Sangha, please listen! My name is … For the purpose of this formal act, I must now state my upadhyaya's name. Under the upadhyaya …, I seek to receive full ordination. I am …, and I now request full ordination from the Sangha. For the purpose of this formal act, I must now state my upadhyaya's name: the Venerable … is my upadhyaya. May the Venerable Sangha confer full ordination upon me. May the venerable ones aid and instruct me. Please have compassion for me, have compassion for me.

(Repeat three times.)

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

Notes:

^[1] Venerable one 具壽: Skt. āyuṣmat, P. āyasmant, an honorific form of address for bhikshus, also rendered Worthy One, Noble One, Venerable One, and so forth; it may also be used by a younger person in addressing an elder, by a disciple in addressing a teacher, or simply as a respectful form of address.

^[2] Paṇḍaka 黃門, impotent male 不能男 (one who is impotent or whose male organ is impaired). The Mūlasarvāstivāda term is bán-trạch-ca 半擇迦. P. paṇḍaka, a castrated or eunuch male.

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

^[4] Pārājika offense 他勝罪: literally, “defeated by another,” that is, an offense entailing defeat.

^[5] The five regions of India, Chinese: Five Indias 五天. During the medieval period, India was divided into five regions—east, west, south, north, and central—known as the Five Indias.

2. QUESTIONING ABOUT THE OBSTRUCTING CONDITIONS — SINGLE MOTION

– Venerable Sangha, please listen! This candidate seeks to receive full ordination under the upadhyaya … This candidate … has come to request full ordination from the Sangha. The Venerable … serves as his upadhyaya. If the time is appropriate for the Sangha, may the Sangha consent: I shall now, in the midst of the Sangha, question the candidate concerning the obstructing conditions. The Venerable … is his upadhyaya. This is the motion.

3. KARMAN WITH ONE MOTION AND THREE PROCLAMATIONS

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

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

Thereafter, perform the karma procedure:

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

This is the first pronouncement of the karma. The karma is to be pronounced three times in this manner.

– 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 CALCULATING THE TIME^[1]

This means estimating it by the bhiksu’s shadow. If the shadow extends beyond the bhiksu’s feet, it is said to have passed. The Buddha taught that the time should be calculated by divisions.^[2] The bhiksus did not understand how to calculate time by divisions.

The Buddha said:

– One may take a small bamboo stick about two chi long,^[3] bend one end to a length of four finger-widths, and stand it upright according to the shadow of the midday sun to calculate its length or shortness. This is called the time of a division. Each shadow measured when calculating a division is called one person-length. When the measured length is exactly four finger-widths, observe whether one’s shadow coincides with one’s body; if it is longer or shorter, estimate accordingly.

After measuring and calculating 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 the day is overcast, estimate accordingly and state whether it was the first watch, midnight, or toward daybreak the following morning, and so forth.

Thereafter, the distinctions among the seasons must be announced. The bhiksus 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 concluding season; 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 concluding 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, namely, 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 no bhiksu. Only because it has not been translated until recently have listeners assumed it to be an esoteric teaching of the Buddha’s tradition and something differing from secular custom. If one travels to the Western Regions and, when questioned, does not know it, people will laugh. It is merely different from the Chinese way of reckoning the months.)

Notes:

^[1] After the procedure has been completed, the newly ordained bhiksu should determine from the sun’s shadow the time—year, month, day, and hour—at which he received ordination. (Translator’s note)

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

^[3] 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, one need only determine and remember the year, month, day, and hour of one’s ordination. (Translator’s note)

5. THE PROCEDURE OF THE FOUR RELIANCES

Next, the procedure of the four reliances is explained:

– Newly ordained bhiksu …, listen! These four reliances constitute the understanding taught by all Blessed Ones, Worthy Ones, Perfectly Awakened Ones, for bhiksus who have received full ordination. These four reliances are the basis upon which one goes forth in the well-proclaimed Dharma and discipline, receives full ordination, and attains the status of a bhiksu of noble nature. What are the four?

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

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

He replies:

– I will gladly do so.

– If you should obtain lasting provisions of fine, unpatterned silk cloth, a small shawl, [458b01] a large shawl, lightweight silk, hempen cloth, or other articles; or if you receive a pure robe distributed by the Sangha or offered separately by a donor, can you accept and use such things with contentment?

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

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

Newly ordained bhiksu …, from this day until the end of your life, will you gladly sustain yourself by the practice of seeking alms?

He replies: - I will gladly do so.

– If you should obtain lasting provisions of rice, gruel, beverages, and so forth, distributed by the Sangha; or through a special invitation; or from the Sangha’s regular meal; or from an individually bestowed meal (the Sanskrit term ni-de means “regular offering.” In some cases, a separate offering is made. A donor gives money and goods to the Sangha to provide an inexhaustible supply of food. Each day in turn, the Sangha appoints a member of the community to use these funds to prepare delicious food as an offering for one person. Such offerings continue uninterrupted for many days and months. Monasteries in Western India commonly have this practice. People in this land have neither heard of it nor know it. If food cannot be prepared, offering milk is also good) on the eighth, fourteenth, or fifteenth day; or if you receive pure food offered by a danapati, distributed by the Sangha, or provided through another person’s special invitation, can you accept and use such foods according to your needs and with contentment?

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

– Newly ordained bhiksu …! The third is lodging beneath a tree, a pure dwelling place that is easily obtained. Relying upon it, a bhiksu goes forth in the well-proclaimed Dharma and discipline, receives full ordination, and attains the status of a bhiksu.

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

He replies: - I will gladly do so.

– If you should obtain lasting provisions of rooms, houses, upper chambers, deep caves, grass mats, wooden platforms, or places suitable for walking meditation; or if you obtain a fine and pure lodging in exchange, or one distributed by the Sangha or offered by a donor, can you accept and use such places with contentment?

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

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

Newly ordained bhiksu …, from this day until the end of your life, will you gladly use medicine made from fermented urine to treat illness?

He replies: - 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 medicines;^[5] seven-day medicines;^[6] lifelong medicines;^[7] or if pure medicines are obtained, whether distributed by the Sangha or offered separately by a donor, can you receive and use such 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 (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 kind of medicine extracted from the essential oils or concentrated essences of medicinal herbs.

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

^[5] Later medicine 更藥: also called untimely medicine 非時藥 (medicine taken outside the proper time). There are two kinds of later 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 taken.

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

^[7] Lifelong: lifelong 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 RULES ENTAILING DEFEAT

Next, the four rules entailing defeat are explained:

– Newly ordained bhikshu… listen attentively! There are four rules known and taught by the Blessed Ones, the Tathagatas, Arhats, Perfectly Enlightened Ones, for bhikshus who have received full ordination [458c01]. Regarding these four rules, if a bhikshu transgresses any one of them, then at the very moment of the offense he is no longer a bhikshu, no longer a shramana, and no longer a son of the Shakyan; he loses the status of a bhikshu, immediately falls into defeat, sinks into samsara, is vanquished by another, and cannot be restored. Just as a tala palm^[1] whose crown has been cut off can no longer live or grow, so it is with a bhikshu.

What are the four?

Newly ordained bhikshu… listen attentively! This is known and taught by the Blessed Ones, the Tathagatas, Arhats, Perfectly Enlightened Ones. In many ways they denounced sexual conduct, teaching that sensual desire is defilement, sensual desire is corruption, sensual desire is lustful attachment, sensual desire is household life, sensual desire is bondage, and sensual desire is infatuation. It is a phenomenon to be eliminated, spat out, reviled, and utterly 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 impure conduct with them.

Venerable one, as the Blessed One taught: If a bhikshu who has undertaken the training precepts together with the other bhikshus, without renouncing the training precepts and without confessing his inability to maintain the training, 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 the offense, no longer a bhikshu, no longer a shramana, and no longer a son of the Shakyan.

He loses the status of a bhikshu, immediately falls into defeat and samsara, is vanquished, and cannot be restored. From this day forward, you must not intentionally transgress this rule concerning sexual conduct. You should become disenchanted with it, keep far away from it, and guard yourself strictly.

Arouse fear, examine yourself carefully, cultivate diligently, and do not be heedless. Can you refrain from these acts?

Answer: - I shall refrain.

– Newly ordained bhikshu… listen attentively! This is known and taught by the Blessed One, the Tathagata, Arhat, Perfectly Enlightened One. In many ways he denounced taking what has not been given and extolled and praised abstention from it as an excellent and sublime practice.

– Newly ordained bhikshu…, from this day forward, even if it is only a sesame seed or a grain of broken rice, if it has not been given, you must not deliberately steal it with an evil intention. How much less may you take an object worth five māsakas^[2] or more than five māsakas. (Upon examining the Vinaya texts of the Western Regions, all use the term māsaka: taking such an amount constitutes a grave offense; it is not called five coins. Here the unit of currency is cowrie shells,^[3] eighty of which equal one māsaka, so the total [of five māsakas] is four hundred cowrie shells. Therefore, moving this quantity from its original place constitutes the offense of stealing; this was originally not based upon coins. Translating it as “five coins” would contradict the original text, and so the Sanskrit transliteration has been retained. The correctness or incorrectness of this is discussed extensively elsewhere.)

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

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

From this day forward, you must not intentionally transgress the rule against taking what has not been given. You should become disenchanted with it and abandon it, guard yourself strictly, arouse fear, examine yourself carefully, cultivate diligently, and not be heedless. Can you refrain from these acts?

Answer: - I shall refrain.

– Newly ordained bhikshu… listen attentively! This is known and taught by the Blessed One, the Tathagata, Arhat, Perfectly Enlightened One. In many ways he denounced the taking of life. Abstention from taking life is extolled and praised as an excellent and sublime practice.

Newly ordained bhikshu…, from this day forward, you must not deliberately 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 deliberately undertakes to kill a human being or a human fetus by giving that person a knife, wielding a knife himself, having another 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?

Now you should die; death is better than life,” and, according to his intention, uses various words to encourage that person to die, and as a consequence that person dies, then any bhikshu who commits such an act is no longer a bhikshu, no longer a shramana, and no longer a son of the Shakyan. He loses the status of a bhikshu. This is defeat: he sinks into samsara, is vanquished by another, and cannot be restored.

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

Answer: - I shall refrain.

– Newly ordained bhikshu… listen attentively! This is known and taught by the Blessed One, the Tathagata, Arhat, Perfectly Enlightened One. In many ways he denounced false speech. Abstention from false speech is extolled and praised as an excellent and sublime practice.

Newly ordained bhikshu…, from this day forward, even in jest you must not deliberately speak falsely, 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 that he has not attained a superhuman state, the noble peace, a blissful abiding in knowledge and vision, or a supreme realization, he nevertheless declares, “I know; I see,” and later, whether questioned or not questioned, wishing to purify himself, says:

I truly do not know and have not seen, yet I claim that I know and have seen. I speak falsehood, except in a case of overweening pride; or I say that I have realized the principle of the Four Noble Truths; or that devas, nagas, ghosts, and spirits have come to converse with me; that I have realized the perceptions 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 the noble ones. In such a case, 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 remedied.

From this day onward, you must not intentionally transgress the rule concerning false speech. You should give rise to the resolve to abandon it, guard yourself strictly, examine yourself carefully, practice diligently, and not be heedless. With regard to these matters, can you refrain from doing them?

Answer: — I shall 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 other countries. If a tala tree is cut through 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 the Ten Recitations Vinaya give: five coins 五錢. In the third fascicle of the Mahasanghika Vinaya, the Buddha directly asked King Bimbisara. The king replied: “Nineteen coins make one karshapana. Divide one karshapana (P. kahāpaṇa) into four parts; stealing one part, or an object worth one part, incurs the death penalty.”

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

^[4] “Or kills” 若殺: The Chinese versions may have misunderstood the word “kill.” 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 bhiksu: “Bhiksu, 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 is understood in the sense of being subjected to harm, that is, undergoing legal punishment, as cited in the third fascicle of the Mahasanghika Vinaya, T22n1425, p242b26: The Buddha asked King Bimbisara about the law for punishing thieves. The king said: In the time of his ancestors, if someone stole, he was sternly punished by being slapped on the head… The thief, ashamed, would not dare offend again.

In the time of the king’s grandfather, if someone stole, he was made to stand in one place while ashes were scattered around him… The thief, ashamed, would not dare offend again. In the time of the king’s father, if someone stole, 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 continued to rob, kill people, and plunder towns and villages… then his little finger was cut off.

Under current Vietnamese law (2013), one is punishable by imprisonment for twelve to twenty-five years, or by life imprisonment, pursuant to Clause 4, Article 138 of the Penal Code, if one appropriates property valued at five hundred million dong or more and causes especially serious consequences.

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

7. THE FOUR PRACTICES OF A SRAMANA

Next is the 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 Awakened One, who taught the four practices of a sramana for bhiksus receiving full ordination. What are these four practices?

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

Answer: — I shall not retaliate.

— New bhiksu… listen! Previously, you gave rise to the aspiration and thought: “When shall I be able to go forth 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 gone forth and received full ordination. You have obtained a preceptor, an acarya, and others; and the harmonious Sangha, employing the proper wording, has performed the formal act with one motion and three proclamations in accordance with the Dharma, establishing you in the most excellent state.

Just as other bhiksus, even those of a hundred rains, train in the precepts, so too must you train. The Dharma in which you train is likewise that in which they train: you share the same training rules and recite the same Pratimoksa Sutra. From this day onward, you must resolve to reverently uphold and 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, and give rise to loving-kindness and compassion until old age and death. Toward fellow practitioners of the holy life, whether senior, intermediate, or junior in standing, you must always give rise to respect, be compliant and helpful, so that you may live together, recite the teachings, practice meditation, and cultivate wholesome deeds.

You must thoroughly investigate the Dharma concerning the skandhas, ayatanas, dhatus, the twelve links of dependent origination, the ten powers, and so forth. Do not abandon the excellent regulations, and keep far away from all forms of 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 attain the fruit of arhatship and ultimate nirvana.

I have now explained to you the general outlines of several essential matters that must be practiced. There are other matters that you do not yet know; concerning these, you must skillfully inquire of your two teachers and your virtuous fellow students. Furthermore, each fortnight, when the Pratimoksa Sutra is recited, you yourself must listen attentively, receive and retain it, and diligently practice in accordance with the teaching.

I shall now recite a verse for you:

Within the most excellent Dharma,

You have received the complete discipline.

[459c01] You should uphold it with wholehearted resolve,

Without obstruction; a human body is difficult to obtain.

Dignified and upright is the going forth;

Pure 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; carefully uphold and practice it.

Afterward, instruct him to go out first.