教誡新學比丘行護律儀

Considering that those newly entering the path are, for the most part, not yet well versed in lofty virtue, they must therefore follow the teachings before they can understand the disciplinary observances. In practical matters, if transmission is lacking, the practice of safeguarding will be obscure and without established standards. Thus it should be understood: without instruction, by what means could the forms of conduct be set forth; and without students, for whom would the rules be established?

Yet the Dharma taught by Śākyamuni originally arose in the Western Land. Radiating light from His golden mouth, His words were transmitted to the Eastern Land. The Transformative Teaching[15] encompasses both the Sudden and Gradual teachings, sprinkling the water of samadhi throughout the trichiliocosm; the Disciplinary Teaching distinguishes light from grave offenses, wafting the fragrance of the precepts among hundreds of thousands of kinds of beings.

The Vinaya prescribes that bhikshus within their first five rains retreats must seek dependence upon a teacher, with the intention of helping them tame the six faculties. Those possessing wisdom are permitted to leave their teachers, while those lacking wisdom must remain dependent throughout their lives. There have been beginners in the study of the path who, when confronted with matters, did not understand them and also failed to investigate the teachings and regulations; consequently, they were bound by a net of doubts concerning the Dharma.

Some regarded matters that had not been prescribed as though they had been prescribed, while violating precepts that had indeed already been prescribed. Some considered themselves followers of the Mahayana and therefore did not practice according to the teachings of the Hinayana. Such people number not merely two or three, but are exceedingly numerous.

Inwardly, they contradict the bodhisattva mind; outwardly, they lack the conduct of the śrāvakas; and throughout the four deportments they are not imbued with the prescribed forms. These are called “withered-tree” beings. People of this kind have always existed from ancient times to the present.

If not one who thoroughly understands and upholds the Dharma, who could be capable of discerning this?

Students of the present age apply their minds coarsely and carelessly. They seek little in conduct but desire much in understanding, and they greatly disparage the discipline of prescribed observances. Because none of them cultivate dhyana samadhi, they continually turn away from the mind of true wisdom; and because they do not train in the disciplinary observances, they find it difficult to accomplish noble conduct.

Thus the great virtuous ones of ancient and present times have truly been excellent fields of merit for the world. Their pure karma was perfected through the forms of the path, and their purified minds were made complete through the categories of precepts. Their integrity was lofty as the Milky Way, and their dignified bearing as majestic as gathering clouds.

Their virtue was weighty as a high mountain, and their renown flowed like a long river. Their abilities were lofty, extraordinary, and outstanding; their learning excelled to a thousand fathoms. Their compassion was deep as the ocean, and the waves of their kindness extended through myriad reaches.

Inwardly, they possessed the virtue of lions; outwardly, they manifested the majesty of elephant kings. Devas and humans praised them, while dragons and spirits revered and submitted to them. Truly, when sentient beings sought a response, their presence in the world was never in vain.

Thus their virtue shone forth, its radiance continuing from one to another and being transmitted through myriad generations without end; their conduct was lofty and refined, while their integrity remained steadfast and strong. They were indeed the true Sangha Jewel!

Relying upon the teachings of the Dharma, I have composed these pure admonitions to exhort and instruct those who have not yet heard them. As for the essential purport of the precepts and Vinaya, in principle their utmost purpose lies in guarding and preserving: inwardly, they cause the wholesome mind to grow; outwardly, they help make one’s dignified conduct worthy of regard. I record below the regulations governing practice to illuminate them for students, and I have also written this preface. The forms of conduct comprise a total of four hundred and sixty-six rules, as follows:

1. Rules for Entering a Monastery

A newly ordained bhikshu entering a monastery must know eleven things: First, upon arriving at the monastery gate, he should fully compose his dignified bearing; second, after entering the monastery gate, he should make prostrations, then kneel and recite words in praise of the Buddha according to the customary practice; third, he should gather up his sitting cloth, join his palms, bow his body, compose his expression, and enter along one side of the corridor, walking slowly and looking straight ahead; fourth, he must not let his arms hang loosely, but should display an apprehensive demeanor; fifth, he must not tread upon the shadow of a stupa or Buddha hall; sixth, when encountering a venerable elder before the hall, he must not bow in prostration;

seventh, when entering a hall or stupa, he should join his palms and circumambulate to the right, and must not proceed to the left; eighth, when leaving the Buddha hall, he should walk close along the side of the doorway; if he wishes to spit, he should find a secluded place; tenth, he should also go to pay respects to the venerable elders; eleventh, he must know the places for urination and defecation.

2. Rules for Standing Before the Teacher

A newly ordained bhikshu standing before his teacher must know six things: First, he must not stand directly in front of the teacher; second, he must not stand behind the teacher; third, he must not stand too near; fourth, he must not stand too far away; fifth, he must not stand in a place higher than the teacher; sixth, he should stand off to one side, approximately 2.1 meters from the teacher.

3. Rules for Attending upon the Teacher

A newly ordained bhikkhu attending upon his teacher must know fifty-one matters: First, always observe the teacher’s countenance and do nothing that displeases him; second, when approaching the teacher, one must fully compose one’s dignified deportment; third, while standing before the teacher, one must not exchange salutations with fellow practitioners; fourth, while standing before the teacher, one must not receive the prostrations of others; fifth, when inquiring after the teacher’s well-being, one should join one’s palms and bow; sixth, when speaking with the teacher, one must not contend for superiority; seventh, always speak gentle and harmonious words; eighth, one must not interrupt before the teacher has finished speaking;

ninth, whatever one wishes to do must first be reported to the teacher; tenth, whatever instruction the teacher gives, one should comply and must not oppose it; eleventh, whenever one receives instruction, one should bow one’s head in homage and express gratitude; twelfth, if reproached by the teacher, one should blame oneself and use gentle words to repent and apologize; thirteenth, when rebuked by the teacher, one must not become angry; fourteenth, upon seeing that the teacher’s outer robe, clothing, towels, or head coverings are soiled, one should inform the teacher and then take them away to wash thoroughly; fifteenth, upon seeing that the teacher’s robes or garments are torn, one should mend them;

sixteenth, repair the teacher’s footwear and neatly fold and arrange his outer robe, clothing, blankets, and bedding; seventeenth, wash the teacher’s bowl before washing one’s own; eighteenth, always maintain decorum and do not laugh or speak noisily; nineteenth, one must not go to sleep before the teacher; twentieth, one must not rise after the teacher; twenty-first, when wishing to enter the teacher’s room, upon reaching the door one must snap one’s fingers before entering; twenty-second, early in the morning, after the third sounding of the bell, one should immediately go to inquire after the teacher’s well-being and report all matters; twenty-third, everywhere one must yield and avoid the teacher’s seat and must not suddenly rush straight toward it;

twenty-fourth, when following the teacher, one must not laugh, jest, or make a disturbance, nor tread upon the teacher’s shadow, but should walk about two meters and one-tenth behind him; twenty-fifth, when respectfully receiving instruction, one should give rise to a sense of shame and always remain mindful of cultivating morality and concentration in order to repay the teacher’s kindness; twenty-sixth, upon hearing that the teacher is returning from outside, one should immediately go out to welcome him; twenty-seventh, when the teacher returns from outside, one should go and fold and arrange his outer robe and other things; twenty-eighth, when the teacher wishes to wash his feet, one should prepare warm water and a towel; twenty-ninth, regularly sweep and clean the teacher’s room;

thirtieth, upon seeing dust on the teacher’s bed, one should wipe and shake it clean; thirty-first, one must not casually lie or sit upon the bed or seat customarily used by the teacher; thirty-second, one should enter the teacher’s room through the side of the doorway, keeping close to one side of the wall; thirty-third, when lifting the door curtain to enter or leave, one should hold it and hook it to the wall beside the door without making any sound; likewise, one should close the door without making a sound; thirty-fourth, when lowering the curtain, one must not let it drop abruptly but must support it with one’s hand and lower it slowly; thirty-fifth, when rolling up the curtain, one should roll it from the inside, keeping both ends even;

thirty-fourth, when cleaning the teeth, blowing the nose, or spitting, one should go to a secluded place; thirty-seventh, one must not leave water from the previous night in the teacher’s vessel; this is especially to be avoided in hot weather; thirty-eighth, always fill the vessel with water and do not allow it to become low or empty; thirty-ninth, in the teacher’s presence, one must not slander or speak ill of others or speak of their faults; otherwise, after death one will fall into hell and undergo suffering.

One must admonish oneself concerning this, as extensively explained in the Treatise on the Great Perfection of Wisdom; forty-third, in the teacher’s presence, one must not speak of useless matters; forty-fourth, when facing the teacher, one must not scratch an itch; forty-fifth, if one wishes to yawn, one should cover one’s mouth with one’s hand; forty-sixth, one must not stand before the teacher while putting on one’s trousers; forty-seventh, when standing before the teacher, one must not leave on one’s own accord until the teacher permits one to go; fiftieth, when the teacher is about to leave the monastery, one should prepare the necessary articles;

fifty-first, when the teacher is about to go to the dining hall, one must wash the bowl, inspect everything, close the room door, and so forth.

4. Rules for Residing in the Monastery

A newly ordained bhikkhu residing in a monastery must know thirty-one matters: First, one must not pry into the affairs of others or deliberately seek to learn about them, nor speak of others’ faults; second, one must not become involved in the disputes of others; third, one must not spread reports of others’ wrongdoing; fourth, one must not drive nails into walls or partitions; fifth, one must not write or draw upon doors, walls, or partitions; sixth, upon seeing that a shrine hall or a stupa dedicated to the Buddhas and patriarchs is unclean, one should sweep and clean it; seventh, when walking, one must not let one’s arms hang loosely; eighth, when walking, one must not turn one’s head to look from side to side;

ninth, when walking, one should look down at the ground about two meters and one-tenth ahead of one’s feet to avoid stepping on insects; tenth, if carrying something while walking and one encounters a venerable elder on the road, one should set the object down somewhere and offer salutations; eleventh, one must not leap over walls or fences, except in such circumstances as needing to retrieve a robe in time or attend the summer-rains assembly in time; twelfth, one must not carry a piece of wood and suddenly come to stand or pass before a venerable elder; thirteenth, one must not wear the kasaya covering both shoulders; fourteenth, always fasten the strap of the kasaya; fifteenth, whenever wearing footwear, one should place the heel on the ground first while walking and make no sound;

sixteenth, when blowing the nose or spitting, one should go to a secluded place; seventeenth, one must not sit upon a threshold; eighteenth, one’s feet must not tread upon the doorsill; nineteenth, one must not go to places where there is unwholesome laughter and jesting; twentieth, throughout the four seasons, one must not travel unless there is an important matter; twenty-first, one must not revile others with harsh words; twenty-second, one must not become angry and curse the wind or rain; twenty-third, one must not walk too quickly but should proceed like the king of oxen or the king of elephants; twenty-fourth, one must not walk directly through the middle of a corridor; twenty-fifth, one should walk along one side of the corridor, for this accords with proper etiquette;

twenty-sixth, while walking through a corridor, one must not speak, laugh, or jest loudly; twenty-seventh, when urinating or defecating, one must know the proper place; twenty-eighth, without cause, one must not enter another person’s room; twenty-ninth, always manifest compassion, courtesy, and skillful accommodation.

The treatise states: “Loving-kindness means having a gentle and harmonious mind that does not become angry even when provoked by others. Compassion means acting for the benefit of others and skillfully accommodating oneself to their minds”; thirtieth, when leaving one’s room, one must not abruptly come face-to-face with a venerable elder; thirty-first, while walking through a corridor, one must not sing or chant poems.

5. Rules for Residing Within the Compound

A newly ordained bhikkhu residing in a monastery must know fifty-five matters: First, always diligently cultivate right conduct and do not engage in idle discussion of worldly affairs; second, when straining water, first lower the bucket into the well, then stir the water so that the living creatures disperse before drawing it up; third, when straining water, use three layers of thick cloth and strain it with undivided attention; fourth, when lowering and raising the water bucket, do not let it strike the wall of the well; fifth, when the bucket has been raised to the mouth of the well, wash the bucket’s crossbar properly according to the Dharma, then wipe it dry;

sixth, when straining water, carry the bucket away from the mouth of the well without allowing water to fall outside the straining bag; seventh, when pouring water, do not let it splash into the basin of already strained water; if any water has splashed into it, all of it should be strained again; eighth, in summer, water left overnight will give rise to various kinds of living creatures, and water drawn early in the morning will likewise give rise to various kinds of living creatures by noon, so it must be strained again; ninth, in winter the water freezes, and therefore water must not be strained early in the morning, lest the living creatures remaining on the straining bag freeze to death;

tenth, wait until the sun has risen before straining the water, and take care to rinse the bucket and straining bag thoroughly, inside and out, until all living creatures have been washed away before stopping (the method of straining water is very difficult; only a few points have been briefly set forth here); eleventh, when burning dry firewood that is suspected of containing living creatures, split it into small pieces and inspect it; twelfth, always check the lamps and do not allow them to go out; thirteenth, when washing undergarments, first remove all lice; fourteenth, use a separate basin for washing the feet and trousers; fifteenth, a basin used to wash clean robes must not be used to wash the feet or trousers; sixteenth, do not dry clean robes on bamboo bushes;

seventeenth, when washing clean robes, use a vessel of clean water and hold the water dipper with clean hands; eighteenth, after washing, rinse the basin and tub thoroughly with clean water; nineteenth, after washing the feet, rinse the hands and feet clean with water once again; twentieth, during the summer heat, after using basins and tubs, rinse them clean and turn them upside down to dry; do not leave them facing upward, for living creatures will arise within them; twenty-first, always observe proper etiquette toward senior, middle-ranking, and junior monastics; twenty-second, do not speak meaningless words to senior, middle-ranking, or junior monastics; twenty-third, do not utter foul or unwholesome words;

twenty-fourth, whenever studying or investigating anything, diligently ask the teacher about its meaning in order to develop wisdom and understanding; twenty-fifth, always recollect sickness and death, spur on the three karmic activities, and cultivate the supramundane practice; twenty-sixth, always possess a sense of shame, remember to repay kindness, and aid sentient beings throughout the three realms; twenty-seventh, give rise to the reflection that the Three Jewels are difficult to encounter; twenty-eighth, contemplate the Four Foundations of Mindfulness in accordance with the teachings of the sutras and treatises of the Mahayana and Hinayana, and in every thought continually give rise to loving-kindness and compassion and arouse bodhicitta;

twenty-ninth, cherish and safeguard the property of the Three Jewels and do not cause it to be damaged or lost; thirtieth, while the alms bowl is still wet, do not place it on a cord-woven folding stool, wooden board, or mat; thirty-first, if any property of the permanent Sangha is damaged or depleted, it must be compensated for; thirty-second, upon seeing that the legs of a stool or bed are not standing straight and level on the ground, do not sit down hastily; thirty-third, upon seeing cord-woven folding stools or wooden beds and chairs left outdoors on open ground, bring them inside; thirty-fourth, do not use tables or stools that are still in good condition for drying medicines and other things in the sun;

thirty-fifth, when moving beds, tables, or chairs, do not drag them but carry them; thirty-sixth, do not place a water vessel beside a leaning pillar; thirty-seventh, when putting on the kasaya, fasten its cord; thirty-eighth, do not clutch the kasaya in the hand; thirty-ninth, when washing the kasaya, do not press it down with the hands or tread upon it with the feet; fortieth, do not take water into the mouth and spray it upon the kasaya; forty-first, when folding the kasaya, do not hold it in the mouth or step upon it; forty-second, do not put on the kasaya while seated; forty-third, before handling a scripture, wash the hands with soap; forty-fourth, keep a clean hand towel dry;

forty-fifth, know which beds and mats in the monastery are clean and which are soiled, and clean those that are soiled; forty-sixth, when working, rinsing the mouth, or washing, wear the five-panel robe; if it is unavailable, the seven-panel robe may also be worn; forty-seventh, when cleaning beds and mats, first brush away all dust, then wipe them with a damp cloth; forty-eighth, if you receive medicine, tea, salt, or any other edible item, accept only an appropriate amount and consume it all at the proper time during the day; do not accept too much and leave what cannot be consumed overnight.

Members of the community frequently and easily transgress this rule, so take care! Forty-ninth, when a water dipper is placed in a tank, if the water reaches only the level of the opening, it is pure; if the water regularly reaches the handle, the handle is impure. If a part is pure, do not grasp it; fiftieth, if someone is ill, show compassion and attend to that person throughout.

When someone in the room is sleeping, do not strike objects and make noise, nor speak, laugh, or jest loudly; fifty-first, when returning from outside, if the door has been closed, knock gently and do not startle the community; fifty-second, when wishing to leave the monastery, inform the Sangha residing there so that the Sangha may indicate where one should go; fifty-third, when aware that one will soon need to defecate or urinate, go early; if one waits until the need becomes urgent, one will lose dignified deportment and propriety; fifty-fourth, hold the water vessel with both hands and do not carry it dangling from one hand, for then the robe will touch the bottom of the vessel; fifty-fifth, when closing the door of the monastery or a room, be attentive and careful;

do not be negligent and thereby cause property to be lost.

6. Rules for Residing in the Sangha Quarters

A newly ordained bhikshu dwelling in a room should know thirty-two things: First, one must not share a bed with a bhikshu of five or more rains; second, if sharing a room with someone of equal seniority in rains, one should always help one another and must not quarrel or make a disturbance; third, always be mindful to inquire after one another and observe the proper distinction between senior and junior; fourth, if one happens to speak amiss, one should immediately ask the other person to be forgiving and joyful, and must not let the matter pass overnight, thereby forming the karma of an offense; fifth, praise one another and do not disparage one another behind one’s back; sixth, when wishing to go to another room, first inform those in one’s room where one is going;

seventh, wear the seven-panel robe, but keep the five-panel robe ready; eighth, if one removes the five-panel robe, one must put on the seven-panel robe and must not be separated from one’s robe; ninth, when wishing to bring fire into the room, first announce, “Fire is about to be brought in!” so that everyone in the room knows; tenth, do not extinguish a lamp by blowing on it with the mouth; eleventh, before extinguishing a lamp, first ask those in the room, “Does anyone still need the lamp?”; twelfth, once those in one’s room and the other rooms have gone to sleep, do not read books aloud; thirteenth, do not chant or recite loudly; fourteenth, as a junior, one must undertake difficult and arduous tasks first;

fifteenth, whenever there is something good, one should yield it to the senior elder, following the example of Bhikshu Haiban[16]; sixteenth, do not discuss unwholesome matters; seventeenth, do not use sarcastic words to disparage or criticize one another; eighteenth, do not catch lice and place them on the floor of the Sangha quarters; they should be wrapped in soft cotton and placed in a safe location; nineteenth, whether walking, standing, lying down, sitting, entering, or leaving, always keep the kashaya robe by one’s side; twentieth, even when going to urinate or defecate, keep the kashaya robe by one’s side; twenty-first, when lying down, bend the knees and do not soil the mat;

twenty-second, lie on one’s side with the right hip touching the mat and the face turned outward, not toward the wall; twenty-third, do not lie on one’s back or on one’s left side with the legs stacked one upon the other; twenty-fourth, do not lie down naked; twenty-fifth, when lying down, do not place the three robes behind one’s feet; twenty-sixth, whether walking, standing, lying down, or sitting, do not entertain thoughts of evil or unwholesome deeds; twenty-seventh, when lying down at night, one should be mindful of daybreak; twenty-eighth, during summer, dry one’s clothing, mats, and blankets in the sun; twenty-ninth, do not hang shoes or sandals higher than a person’s head;

thirtieth, throughout one’s life, keep one’s clothing clean and do not allow grime, foul smells, or filth to adhere to it; thirty-first, do not leave lamps or torches exposed without a screen; thirty-second, the room must be orderly and clean, and nothing should be left scattered about.

7. Rules of Conduct in the Presence of an Acarya Senior by Five Rains

A newly ordained bhikshu, when in the presence of an acarya senior to him by five rains, must know twenty-two things: First, when wearing the kashaya robe, one must fasten its strap; second, one must not wear the robe covering both shoulders (the scripture states: “If a bhikshu wears the kashaya robe covering both shoulders in the presence of the Buddha, the Sangha, or a senior elder, then after death he will fall into the Iron Armor Hell); third, do not stand with one leg bent and lean for support; fourth, do not let both arms hang loosely; fifth, do not laugh or talk at an improper time; sixth, the manner of standing should be as described above in the section on the rules for attending upon one’s teacher; seventh, if the acarya gives any instruction, one should bow in homage;

eighth, one should display a humble mind; ninth, do not scratch one’s head; tenth, do not spit; eleventh, do not pick or brush one’s teeth; twelfth, until told to sit, one must not sit down on one’s own initiative; thirteenth, do not sit upon the same seat; fourteenth, do not sit or lie upon the chair or bed customarily used by that acarya; fifteenth, one should know that a person of five or more rains holds the rank of acarya, while one of ten or more rains holds the rank of preceptor; sixteenth, when such venerable ones tell one to sit, one must first join one’s palms, bend forward in reverence, and then sit; seventeenth, when seated, do not behave disrespectfully by relaxing the body and leaning this way and that;

eighteenth, whenever speaking, one’s mind should remain humble, and one must not contend for superiority; nineteenth, do not open the mouth wide when yawning, but cover the mouth with one’s hand; twentieth, do not prop up one’s face with one’s hand; twenty-first, do not breathe heavily or audibly; twenty-second, sit upright, composed and settled.

8. Rules for Receiving Food at the Two Daily Meals

A newly ordained bhikkhu, when taking a meal, must know sixty points: First, upon hearing three strokes of the bell, he must cease all work, though he should also attend to the need to relieve himself; second, he should first wash his hands thoroughly with soap; third, his lower garment should be worn neither too high nor too low, but should reach the ankles; fourth, the seven-strip robe should be level with the collar of the rear garment and drawn down to cover the shoulders and the upper half of the arms; fifth, when preparing to carry his bowl to the refectory, he must clean his hands, dry them on a cloth, and then hold the cloth between his middle and index fingers;

sixth, after arriving at the refectory and until the meal is finished, he must keep his fingers and hands clean and must not touch anything; however, if the abbot handles a sutra, he need not wash his hands but may simply purify them with incense; seventh, of the exterior of the bowl, the upper two-thirds are considered clean, while the lower third may be touched; eighth, when holding the bowl and rinsing it with water, he must not raise it too high but should bend at the waist, lower his head, and pour the water with the bowl about one handspan above the ground; ninth, if he asks a companion[17] to hand him the bowl, the method should likewise be that used by a bhikkhu holding a cloth between his fingers, and the cloth must not be grasped in the hand.

Asking a companion to carry the bowl gives rise to innumerable faults; many people commit this error. It is best merely to ask that the bowl be handed over while he himself holds the cloth between his fingers; tenth, when the short bell sounds, he should, in accordance with the Dharma, hold the cloth between two fingers and carry the bowl with the spoon handle pointing toward his body; eleventh, the bowl must be carried neither too high nor too low, but level with the chest; twelfth, he should not stand directly in front of a venerable elder, but to one side of the corridor.

He must not walk down the middle of the corridor, nor may he laugh or jest; thirteenth, he must not walk abreast of a senior monk, but should allow the senior monk to go first; fourteenth, while walking, he should direct his gaze downward toward the ground about two meters in front of his feet; fifteenth, he must not walk quickly, but should proceed calmly and deliberately, displaying dignified and reverent deportment; sixteenth, he should enter the refectory through one side of the doorway and depart in the same manner; seventeenth, upon reaching his seat, he should first place down the cloth, then set down the bowl, and finally hold his shoes between two fingers and put them beneath the sitting platform;

eighteenth, he should likewise use two fingers to draw out his sitting mat and spread it upon the ground; nineteenth, after completing his prostrations, when he hears that the bell is about to cease, he should rise, gather up his sitting mat, and sit upon the sitting platform; he must not remain standing or kneeling on the ground; twentieth, he should sit upon the sitting platform and wait until the bell has ceased, and must not leave the sitting mat on the matting in front of the platform; twenty-first, when seated upon the sitting platform, he must not expose his ankles; twenty-second, when seated, he must not allow his undergarment[18] to show;

twenty-third, upon entering the refectory, before the bell strokes become brief, he should make prostrations, gather up his sitting mat, and sit upon the sitting platform; he must not allow the rear garment to hang down and touch the frame of the platform; twenty-fourth, when incense is being distributed[19], he must not conceal his hands but should extend them and join his palms, and he must neither speak nor laugh; twenty-fifth, he must not take a large quantity of food at his own discretion; twenty-sixth, if homage is chanted in sequence, he should make one prostration for each Buddha invoked, neither too quickly nor too slowly, but in a measured and appropriate manner; twenty-seventh, chanting praises should proceed in order, and an entire verse must be chanted, not merely half of it.

Even when only a few people are present, the whole verse must still be chanted without abbreviation; twenty-eighth, if he violates the regulations of the Sangha, upon hearing the announcement marked by the sounding block, he must immediately step down and must not resist; twenty-ninth, he must gather up the shoulder-covering robe and must not sit while putting on the kasaya; thirtieth, when opening the meal cloth, his fingernails must not touch the surface of his other fingers; thirty-first, when spreading out the meal cloth, he should align it with the edge of the sitting platform; thirty-second, bowls and dishes should be kept away from the cloth covering the knees, and the hands must not be placed upon the knees;

thirty-third, he must not tilt the bowl and splash water onto the sitting platform; thirty-fourth, whenever receiving food, he should lift the bowl or dish and must not leave it upon the sitting platform; thirty-fifth, he must not eat quickly like a starving person, but should bring the bowl toward his mouth.

Nor should he fill both cheeks with rice like a monkey’s belly; thirty-sixth, whenever receiving food, he should turn his palm upward; thirty-seventh, when receiving food, he must not use chopsticks or a spoon to scoop or pick it directly from the hand of the lay attendant[20]; thirty-eighth, he must not hand his chopsticks or spoon to the lay attendant and ask the attendant to take food from the Sangha’s serving vessel; thirty-ninth, when receiving food, if there is uncertainty, he should give rise to an “inclusive intention” (a broad and accommodating intention).

An inclusive intention means that, for example, in the early morning one is supposed to take gruel, but the lay attendant announces it incorrectly; one should then think that one accepts every kind of gruel. All other foods should be accepted in the same manner; fortieth, when receiving food, if he gives rise to a “restrictive intention” (an intention limited to one particular kind), and when he eats the intention and the object do not correspond, the acceptance is invalid and the food must be accepted again for the acceptance to become valid.

A restrictive intention means, for example, that when accepting the food he intends to accept hyacinth-bean gruel, but after accepting it he learns that it is ordinary bean gruel; this is called a discrepancy between the intention and the object; forty-first, when receiving food, if the lay attendant waves a hand and causes crumbs of cake or drops of broth to fall into the bowl, the food must be accepted again; forty-second, if he wishes to set aside an offering of gruel, he must not dip a clean spoon into the lay attendant’s vessel for the set-aside offering.

If the spoon has already been dipped into it, the spoon must be accepted again; forty-third, he should assess how much he is able to eat and accept only that amount, leaving nothing uneaten; forty-fourth, while eating, he must not stir the food vigorously or make sounds when swallowing; forty-fifth, when setting aside an offering, if the food is cake, he should take a piece the size of half a coin; if it is rice, he should take seven grains; the amount of other foods must likewise not exceed this; forty-sixth, the setting aside of the offering must be performed in accordance with the Dharma; forty-seventh, he must not pour foul or spoiled discarded food into the place where the set-aside rice or cake is kept;

forty-eighth, according to the rule, the set-aside offering should be placed in an open area beside the sitting platform where the lay attendants can vie with one another to take it.

He should not touch it directly with his hand, so as to keep his hands clean; forty-ninth, he must not scrape the bowl noisily with his spoon or chopsticks, but should merely rinse it clean with warm water. He must not damage the bowl’s glossy glaze, for if it is damaged, grease and food will readily adhere to it and be very difficult to wash away; fiftieth, he must not open his mouth too widely and put in a spoon heaped with rice, for rice will then fall back into the bowl.

Before the senior monk has begun eating, a junior monk must not eat first; fifty-first, each mouthful should consist of three spoonfuls of rice, and the spoon should be brought straight into the mouth; fifty-second, while eating, he must not spill rice, broth, and so forth onto the cloth; fifty-third, he must not place food upon the cloth and eat it from there; fifty-fourth, food that falls upon the cloth must not be picked up and eaten.

He should use his fingernails to gather it into one place and afterward hand it to the lay attendant; fifty-fifth, if there is an unhusked grain in the rice, he should remove the husk and then eat it; fifty-sixth, if rice remains in the bowl, he must not take it back to his room; fifty-seventh, if food belonging to the permanent community remains after the meal and he takes it back to his room, he must make restitution; fifty-eighth, while eating, he should give rise to a sense of conscience and shame and constantly practice contemplation; fifty-ninth, he should know the ten benefits of eating gruel, as clearly explained in the verse;

Sixty: One should know that a person who gives food as alms will attain five enduring qualities: good complexion, strength, longevity, happiness, and unobstructed eloquence.

9. Rules for Leaving the Dining Hall After Taking a Meal

A newly ordained bhikkhu, when leaving the dining hall after taking a meal, must know ten things: First, while among the assembly, after finishing the meal, he must not rinse his mouth noisily. Second, while among the assembly, after finishing the meal, he must not spit water into his bowl or elsewhere. Third, when he hears the verse of praise, “Wherever the worlds are like empty space, as the lotus is unstained by water, with a mind purified and transcending all, I bow my head in homage to the Unsurpassed Honored One,” he should place his palms together and recite along.

Fourth, after finishing the meal, he should give rise to the thought, “It is concluded,” and must not swallow his saliva. Fifth, when stepping down from the sitting platform, he must not expose his ankles. Sixth, when leaving the dining hall after the meal, he should first step out with the foot nearest the door, keep the handle of the spoon facing his body, hold the bowl level with his chest, and not look behind him or to either side.

Seventh, after leaving the dining hall, before entering his room or reaching a secluded place, he must not cough up phlegm or spit. Eighth, upon leaving the dining hall, he should walk along one side of the corridor, moving leisurely and composedly like a wild goose. Ninth, the bhikkhus must not gather with their heads together, laughing and talking in a disorderly manner.

Tenth, when preparing to leave the dining hall after the meal, he should first gather his shoulder-covering robe, straighten his kasaya, not allow it to become disheveled, and depart in the proper order.

10. Rules for Washing the Bowl

A newly ordained bhikkhu, when washing his bowl, must know seventeen things: First, after leaving the dining hall, he should first pour water into the bowl and let it soak. Second, he should use a large mouthful of water to moisten in a cup a piece of soap six fen long. Third, in a secluded place he should rinse his mouth with ash-water and clean his teeth with a willow twig; he should not face a senior monk while doing so and should cover his mouth with his hand.

Fourth, if the bowl-washing platform is small, he should allow the senior monks to wash first; bowls should not be placed haphazardly so as to obstruct others from washing theirs. Fifth, before washing the bowl, he should gather up his robes so that they do not touch the ground. Sixth, he should first rinse the bowl once with clean water, then pour into it the soapy water in which the soap has been soaking; however, some soap should be kept in the cup for scrubbing the food containers, so that the grease firmly adhering to them may be thoroughly removed.

Seventh, when washing the bowl, he should first wash its four sides and then wash the other parts. Eighth, he must not wash his hands in the bowl. Ninth, he must not talk or laugh while washing the bowl.

Tenth, he should lift the bowl from the platform while washing it, holding it about one handspan above the ground. Eleventh, he must not blow his nose, cough up phlegm, or spit around the bowl-washing platform. Twelfth, when using the clean-water vessel and water dipper to wash the bowl, he should initially grasp the part that may be touched; after washing the bowl, he should wash the dipper handle clean with water before grasping it.

Thirteenth, after washing the bowl, he must not hold the bowl with his mouth while scooping up water to rinse his mouth. Fourteenth, in summer, after washing the bowl, he should leave it to dry in a clean place. Fifteenth, during the hot months, if the bowl is washed early in the morning, freshly drawn water should be used.

Sixteenth, if water has been kept overnight, it must be filtered again before being used to wash the bowl, for fear that living creatures may have arisen in it overnight. Seventeenth, after taking gruel, if he has accepted an invitation outside and cannot carry his bowl with him, he should wash it clean with soap; this applies throughout spring, summer, autumn, and winter.

11. Rules for Caring for the Bowl

A newly ordained bhikkhu must know thirteen rules for caring for his bowl: First, he must not place the bowl beneath a bamboo fence or upon a railing. Second, he must not place the bowl beneath a suspended object. Third, he must not place the bowl beside tree branches leaning against bamboo.

Fourth, he must not place the bowl upon a boulder. Fifth, he must not place the bowl beneath a fruit tree. Sixth, he must not wash the bowl beneath a fruit-bearing tree.

Seventh, he must not place the bowl at the corners or along the four edges of a platform, because it may easily fall. Eighth, he must not store towels or other objects in the bowl. Ninth, he must not entrust his bowl or food containers to a traveling companion; doing so is contrary to the Buddha’s teaching, and there is also the danger that they may be broken, so this should be carefully avoided.

Tenth, he must not hold two bowls in one hand unless there is something separating them. Eleventh, if he carries the bowl with him, he should keep its mouth facing outward. Twelfth, he must not hang the bowl from the end of a staff.

Thirteenth, he must not leave the bowl in any dangerous place.

12. Rules for Entering the Assembly

A newly ordained bhikkhu entering the assembly must know twelve things: First, he should wear his robe properly. Second, he should bring his sitting cloth and place it over his arm. Third, when sitting, he should distinguish between senior and junior.

Fourth, before the bell has been struck, he must not enter the Sangha hall, Dharma hall, or dining hall ahead of time. Fifth, he must not sit down before the senior monk has taken his seat. Sixth, he should maintain a solemn countenance and remain silent, without talking or laughing.

Seventh, whether ascending or descending the sitting platform, he must act in accordance with proper decorum and not expose his calves or ankles. Eighth, he should hold his body upright and not continually fidget. Ninth, he must not turn his head to look from side to side.

Tenth, if he wishes to yawn, he should cover his mouth with his hand. Eleventh, he must not scratch himself. Twelfth, he should contemplate the Dharma method he is cultivating and not think about other matters.

13. Rules for Entering the Place of Posadha

(This section has already been clearly explained in the copied text and in the Posadha Ritual, and therefore is not repeated here.)

14. Rules for Entering the Latrine

A newly ordained bhikkhu entering the latrine must know twenty things: First, when he knows that the time for defecation or urination is approaching, he should go promptly; if he waits until the need becomes urgent, he will lose his dignified deportment. Second, he should carry the water vessel with both hands and must not let one arm hang down while carrying it. Third, upon reaching the latrine, if he knows that a venerable senior is present, he should stand aside and yield precedence.

Fourth, upon reaching the latrine, he should snap his fingers three times or clear his throat, and may enter only when he knows that no one is inside. Fifth, he should lift his robes according to the height required, raising them as he sits; he must not lift them too high beforehand and expose his body. Sixth, if it is dark at night, he should use a bamboo slip to probe from front to back, determining whether the opening is wide or narrow, long or short, and whether he is seated directly over its center.

Seventh, he must not blow his nose, cough up phlegm, or spit upon the four walls or the door of the latrine. Eighth, after using a bamboo slip, he should throw it down the opening; he must not return it to the container or stick it into a crack in the wall, nor may he use old paper bearing written characters. Ninth, he should hold the water vessel with whichever hand is convenient and wash himself clean with water seven times; if he is not clean, he must not sit upon the Sangha’s sitting platform.

Tenth, when washing with water, he must take care not to splash water onto the partitions surrounding the opening. Eleventh, in a crowded place, if many people outside the latrine are waiting urgently, then even if he has not completely finished, he should nevertheless come out. Twelfth, if his footwear is unclean, he must not remove it and place it where clean footwear usually treads.

Thirteenth, when washing his hands clean, he should first use yellow earth two or three times, then use fine ash and soap. Fourteenth, he should always ensure that the bamboo slips used in the latrine are fully supplied and never allow them to run out. Fifteenth, ash should always be used first and earth afterward; therefore, neither of these two things should be allowed to run out.

Sixteenth, if he sees that the latrine is disorderly, he should sweep and clean it. Seventeenth, if he sees that the inside or outside is filthy, he should sweep and clean it. Eighteenth, if the wiping cloth is dirty, he should wash it clean.

Nineteenth, if he sees that the footwear used for the latrine is dirty, he should wash it clean. Twentieth, the places where the ash and earth are kept must not be left disorderly or filthy.

15. Six Times When One Must Not Talk or Laugh

A newly ordained bhikkhu should know the six occasions when talking and jesting are not permitted: when paying homage to the Buddha, when listening to the Dharma, when the Sangha is assembled, when taking the midday meal, when eating the morning gruel, and when urinating or defecating.

16.Rules for Entering the Bathhouse

A newly ordained bhikkhu should know sixteen rules when entering the bathhouse: First, maintain proper deportment and bring a sitting cloth; second, if the venerable elders have not yet bathed, do not bathe before them; third, bring a water flask; fourth, hold the flask with both hands; fifth, do not carry the flask dangling from one hand; sixth, do not bathe together with anyone senior by five or more rains; seventh, do not place the kasaya beneath other garments; eighth, remove clean garments and hang them on the rack for clean garments; ninth, remove soiled garments and hang them on the rack designated for soiled garments; tenth, do not urinate or defecate in the bathhouse—attend to these needs beforehand and only then enter the bathhouse; eleventh, bathe from the lower body upward;

twelfth, use a wet towel, holding one end in each hand, draw it back and forth across the back so that the grime is removed; thirteenth, remain silent and do not laugh or jest; fourteenth, do not soil the hot water—if the hands are unclean, use water from the flask to wash them; fifteenth, do not blow the nose or spit in the bathhouse; sixteenth, after bathing, wash the seat clean with hot water and do not leave soap lying about.

17.Five Circumstances in Which One Does Not Rise upon Encountering the Preceptor or Acharya:

When gravely ill, when having one’s head shaved, while taking the midday meal, while eating the morning gruel, and when seated upon a high seat.

18.Eleven Circumstances in Which One Does Not Bow at the Feet of the Preceptor or Acharya:

First, before the Buddha; second, before a stupa or in the Buddha hall; third, when the assembly is gathered; fourth, when ill; fifth, when one is seated upon a high seat; sixth, when the Preceptor is lying down; seventh, when the Preceptor is washing his bowl or having his head shaved; eighth, when the Preceptor is washing his feet; ninth, when the Preceptor is rinsing his mouth or brushing his teeth; tenth, when the Preceptor is walking through a village; eleventh, when the Preceptor is bathing, urinating, or defecating.

19.Rules for Attending a Sick Preceptor or Acharya

A newly ordained bhikkhu should know twelve rules when attending a sick Preceptor or Acharya: First, cherish a heart of filial care and regard the Preceptor as one’s own father or mother; second, do not complain of foul odors or filth; third, always attend to medicines; fourth, do not give the Preceptor anything he is not permitted to eat; fifth, provide food and drink in suitable and moderate quantities; sixth, wash his clothing; seventh, always clean away feces and urine; eighth, diligently burn incense; ninth, always provide clothing, blankets, and bedding of suitable thickness; tenth, always provide sufficient lamps and fire; eleventh, always be attentive and careful, neither rough nor hasty;

twelfth, constantly be mindful of the bodhisattva Avalokitesvara and pray that the Preceptor may swiftly recover from his illness.

20.Rules for Respecting Senior Monks

A newly ordained bhikkhu should know sixteen practices for respecting senior monks: First, upon seeing a senior monk, rise and welcome him; second, before the senior monk is seated, do not sit down first; third, before the senior monk has received food, do not receive it first; fourth, before the senior monk has begun his meal, do not begin eating first; fifth, do not contend for superiority with a senior monk; sixth, whenever there is something good, yield it to the senior monk; seventh, if a senior monk does something improper, remonstrate with him gently and do not rebuke him; eighth, when reproved by a senior monk, gently express repentance and gratitude; ninth, in the presence of a senior monk, do not speak words that disparage or criticize others;

tenth, always humble oneself and respectfully honor the senior monk; eleventh, when scolded by a senior monk, do not become angry—defer to him and do not oppose him; twelfth, when there is a matter to report or a request to make, accord with the senior monk’s wishes and do not disobey his instructions; thirteenth, when walking, yield the way, and when sitting, yield the seat; fourteenth, whenever there is a difficult task, the junior monk should go first and undertake it first; fifteenth, do not walk ahead of the senior monk; sixteenth, upon seeing a senior monk, inquire after his well-being, and do not create a disturbance or engage in talk about rights and wrongs.

21.Rules for Sweeping the Ground

When sweeping the ground, a newly ordained bhikkhu should know eight rules: First, when sweeping, do not cause dust and dirt to scatter in every direction; second, if the ground is dry, sprinkle it with water, wait a short while for the ground to become merely damp, and then sweep; third, sweep with the wind and not against it; fourth, sweep thoroughly clean, leaving nothing behind; fifth, do not turn one’s back toward others; sixth, sweep first with light strokes and then with heavier strokes; seventh, do not gather rubbish behind doors or in other such places; eighth, after sweeping, use a dustpan to collect all the rubbish and dispose of it in the designated place.

22.Rules for Using the Clean-Water Flask

When using the clean-water flask, a newly ordained bhikkhu should know ten rules: First, always keep the flask filled with water; second, do not place the flask in a passageway; third, when using the water flask, squat down and do not splash water onto one’s robes; fourth, do not place the mouth against the mouth of the flask to take water for rinsing the mouth; fifth, do not use ash to scour the flask; sixth, do not place the flask where it may easily fall and break; seventh, during the hot summer weather, frequently replace the water with fresh water; eighth, do not place the flask on the bowl-washing platform; ninth, hold the flask with both hands and do not carry it dangling from one hand;

tenth, when refilling the flask, do not set it upon the water cistern, lest water already drawn out fall back into the cistern of clean water.

23.Rules for Entering Villages

A newly ordained bhikkhu, when entering a village or settlement, should know thirty matters: First, if the purpose is in accordance with the Dharma but one’s companion is not, one should not go; second, if the purpose is not in accordance with the Dharma, even though one’s companion is, one should not go; third, if neither the companion nor the purpose is in accordance with the Dharma, one should all the more refrain from going; fourth, one should go only when both the purpose and one’s companion are in accordance with the Dharma; fifth, without a necessary cause or condition, one must not enter the home of a layperson; sixth, even when there is a necessary cause or condition, one should not enter alone; seventh, without due cause, one must not repeatedly enter shops or marketplaces;

eighth, when entering a village or settlement, one should carry a vessel of clean water; ninth, when staying overnight in a village or settlement, one should bring the three robes, alms bowl, sitting cloth, a water bag for extinguishing fire, and so forth; tenth, when walking, one should look straight down at the ground ahead, approximately two-point-one meters before one’s feet, so as not to tread upon insects or ants; if accompanied by another person, the two should likewise remain approximately two-point-one meters apart; eleventh, one’s manner of walking should fully embody dignified conduct, and one should not walk too quickly; twelfth, upon seeing officials or intoxicated persons from afar, one should immediately move elsewhere to avoid them;

thirteenth, while walking, one must not let the hands hang loosely or swing the arms about; fourteenth, on the road, one must not walk together with a woman; fifteenth, while traveling, one must not converse with bhikkhunis or women; sixteenth, one must not travel together with those who drink alcohol or eat the five pungent plants; seventeenth, one must not enter a butcher’s house or a tavern unless invited by them; eighteenth, one must not enter a house where no man is present, unless invited and accompanied by a companion; nineteenth, one must not visit the house of one who traffics in women; twentieth, when entering a layperson’s home, one should fully maintain the four modes of dignified conduct, causing those present to give rise to wholesome respect;

twenty-first, one should always preserve purity; twenty-second, upon coming to the house of a former acquaintance, if one wishes to enter, one should knock before entering; twenty-third, one must not converse with women; twenty-fourth, one must not employ wrong livelihood[21] in teaching or incite others so as to induce them to make offerings; twenty-fifth, one must not praise one’s own virtue and disparage other bhikkhus; twenty-sixth, one must not laugh, jest, or make a noisy commotion; twenty-seventh, one must not speak of the useless affairs of the world, but should speak words of Dharma so that others may increase their wholesome minds; twenty-eighth, one should respect the wishes of laypeople and not cause them to lose their reverence and faith;

twenty-ninth, all one’s words should be gentle and harmonious, and one must not use coarse language; thirtieth, one should always restrain the six sense faculties and not allow them to roam after sense objects.

Thus far, the admonitions have been briefly set forth in this manner. The other forms of conduct are explained clearly in the Pratimoksha. Everyone should diligently inquire about them and discern each form of conduct according to the precepts. Then the sweet dew will be poured upon the crown of the head, the finest nectar will flow into the heart, the benefits will be boundless, and the lineage of transmission will have a true source.

Notes:

[15] Transformative Teaching–Regulative Teaching 化教-制教: The two collections of sutras and treatises generally expound the principle of cause and effect in order to teach both monastics and laypeople; this is called the Transformative Teaching. The single collection of Vinaya texts explains the precepts governing bhikkhus and imposes prohibitions specifically upon the monastic community; this is called the Regulative Teaching.

[16] Bhikkhu of the Sea-Plank 海板比丘: Long ago, a group of bhikkhus accompanied merchants to sea in search of jewels. One day, their ship was shattered by the waves. At that time, a young bhikkhu managed to seize a plank, while the elder had none.

As the elder was about to sink, he said to the young bhikkhu, “Do you not remember the Buddha’s teaching that one should honor an elder?” Hearing these words, the young bhikkhu reflected, “Did the Tathagata truly say this?” He then spoke this verse: “To honor the Buddha’s teaching, I relinquish my life and offer up this plank. If not for such a difficult deed, one could never attain the fruit of the path.” After reciting the verse, the young bhikkhu gave the plank to the elder.

The sea deity, moved by the young bhikkhu’s utmost sincerity, carried him safely to shore.

[17] Novice attendant 童行: A youth who enters a monastery as a probationer to train in the practice but has not yet had his head shaved and formally gone forth.

[18] Inner robe 內衣: The robe worn beneath the others, next to the body; namely, the antarvasa, one of the three robes.

[19] Distribution of incense 行香: The donor distributes incense to the entire Sangha when holding a vegetarian offering assembly.

[20] Pure attendant 淨人: A layperson who enters a monastery to serve the bhikkhu Sangha. Because such a person understands the Sangha’s statements concerning what is allowable and pure, that person is called a Pure Attendant.

[21] Wrong livelihood 邪命: A bhikkhu’s undertaking of activities contrary to the true Dharma in order to seek wealth or gain.