重治毗尼事義集要

B. PRELIMINARY QUESTIONS AND DECLARATION

– Has the Sangha assembled?

– The Sangha has assembled.

– Is it harmonious?

– It is harmonious.

– Have those who have not received full ordination departed?

– Those who have not received full ordination have departed.

(If any are present, tell them to leave and then answer as above. If none are present, answer):

– Here there is no one who has not received full ordination.

– Have the absent bhikkhus conveyed their consent and purity?

– Bhikkhu... has conveyed his consent and purity.

(If someone has conveyed consent, answer as above; otherwise answer):

– In this assembly, no one has conveyed consent and purity.

– Has anyone sent a bhikkhuni to request instruction?

– No bhikkhuni has come to request instruction.[1]

– For what purpose has the Sangha now assembled in harmony?

– For the karman of reciting the precepts.

– Venerable Sangha, please listen: Today is the fifteenth day (or fourteenth day) of the waxing (or waning) moon, the day on which the Sangha recites the precepts. If the time is appropriate for the Sangha, may the Sangha consent to recite the precepts in harmony. This is the declaration.

The Khandhaka on the Recitation of the Precepts[2] states:

Mahakappina was dwelling at the abode of the seers beside Black Rock Mountain (in the Deer Park). While quietly reflecting, this thought occurred to him: “Should I now go to the recitation of the precepts or not? I am always foremost in purity.”

At that time, the Blessed One knew Mahakappina’s thought. In the brief time it takes a strong man to bend or extend his arm, the Blessed One suddenly vanished from Vulture Peak and appeared before Kappina. He spread out his sitting cloth and sat down. Kappina then bowed with his head at the Blessed One’s feet and sat to one side. Although the Blessed One knew, he nevertheless asked:

“Did you just now have such a thought here?”

Kappina replied:

“Venerable Blessed One! It was indeed so.”

The Buddha said:

“The Dharma of reciting the precepts must be treated with reverence, respect, and devoted service. If you do not revere, respect, and devotedly observe the Uposatha, then who will revere, respect, and devotedly observe it? You should go to the recitation of the precepts; you must not fail to go. You should go on foot and should not go by means of supernormal powers. I too shall go.”[3]

At each residence, whether there are many or few persons, they must assemble together in one place to recite the precepts. To recite the precepts without harmony is an offense of dushkrita.

On the Uposatha day, a junior bhikkhu must arrive beforehand at the precepts-recitation hall, sweep and clean it, spread out the sitting cloths, fill the pure-water vessel and the foot-washing vessel, light the lamps, and bring the salaka voting sticks. (Salaka is translated into Chinese as “counting stick.” The Five-Part Vinaya says: The sticks must not be larger than a finger or smaller than a chopstick.) If the junior bhikkhus do not know how, the senior bhikkhu must instruct them. Failure to instruct them, or failure to follow the instruction, is in either case an offense of dushkrita. After the precepts have been recited, everything should be put away.

If there is only one bhikkhu at a residence, then on the Uposatha day he should go to the precepts-recitation hall and sweep and clean it... as above.

If visiting bhikkhus arrive and there are four or more bhikkhus, they should first make the declaration and then recite the precepts. If there are three, two, or one, they should say to one another:

“Today, the fifteenth (or fourteenth) day, is the Sangha’s precepts-recitation day. I, ..., am pure.”

They should say this three times. If there is only one bhikkhu, he should recollect it mentally and utter it aloud in the same way three times. (According to the other Vinayas, if there are three bhikkhus, each should say: “May the two Venerable Ones remember...” If there are two bhikkhus, each should say: “May the Venerable One remember.”)

One should not perform a karman for reciting the precepts through an unlawful separate assembly, an unlawful harmonious assembly, or a lawful separate assembly. (This is explained in the section on karman procedures.)

One should perform the lawful karman for reciting the precepts in a harmonious assembly.

If a bhikkhu is ill or occupied with affairs of the Three Jewels, he is permitted to give his consent and declaration of purity.[4] He should give his consent and declaration of purity verbally or indicate them through a bodily gesture. If he neither indicates them through a bodily gesture nor expresses them verbally, his consent and declaration of purity are not valid. If the person who has received the consent and declaration of purity then dies, up to and including being expelled, and so forth, the consent and declaration of purity are invalid.

However, if he falls asleep, enters samadhi, or forgets to make the declaration, the consent and declaration of purity remain valid. If the person who received the consent intentionally fails to convey it, he commits an offense of dushkrita. If this procedure cannot be carried out, the sick bhikkhu should be assisted into the midst of the Sangha.

If there is concern that he might be endangered or die, the entire Sangha should go to the sick bhikkhu’s location, gather around him, and perform the karman together. If there are many sick bhikkhus, it is best, if possible, to gather them in one place. If this cannot be done, the bhikkhus should go beyond the boundary and perform the karman.

Under no circumstances is a separate assembly permitted to perform the karman procedure.

One should not specify particular matters when giving consent and declaring purity. Consent and purity may be given for Sangha matters conducted in accordance with the Dharma. (“Specifying particular matters” means saying: “I give consent for this matter, but not for that matter.”)

One is permitted to receive the consent and declarations of purity of many persons. If the person who has received them becomes occupied with some matter, he is permitted to transfer the consent and declarations of purity to another; if he completes his task, he should attend in person.

When the precepts are being recited, if any of the eight dangers arise, or if there are other circumstances, an abbreviated recitation of the precepts is permitted.

The eight dangers are: the king, bandits, flood, fire, illness, harmful creatures, human beings, and nonhuman beings.

The other circumstances are: if a large assembly has gathered and the seating place is cramped; if many members of the assembly are ill; if the shelter is inadequate and it begins to rain; if there is a dispute; or if a Dharma discourse at night has continued until late. The karman for reciting the precepts should be performed before sunrise.

There are five ways to recite the precepts:

1) Recite the introduction, and announce all that remains with the words:

“The Sangha has already heard these regularly.”

2) Recite the introduction and the four rules of expulsion (parajika).

3) Recite through the Sanghadisesa rules.

4) Recite through the two Aniyata rules. Announce all

that remains with the words: “The Sangha has already heard these regularly.”

5) Recite from the introduction through to the end.

If any of the eight dangers arise, the recitation may be more extensive or more abbreviated according to whether the danger is urgent or less urgent, near or far. If there is no danger or other circumstance, an abbreviated recitation is not permitted.

If a bhikkhu is mentally disturbed, insane, or deluded, whether he remembers the recitation of the precepts or does not remember it, and whether he attends or does not attend, the Sangha should perform the karman of insanity for him. When he recovers from his illness, it should be rescinded.

One who has transgressed a precept may not recite the precepts, may not listen to the precepts, and may not go to another bhikkhu who has transgressed a precept to confess. One who has transgressed a precept may not receive another person’s confession. Only after confessing in accordance with the Dharma may he recite the precepts.

If, while the precepts are being recited, a bhikkhu either knows that he has committed an offense or harbors doubt in his mind, and if speaking before the assembly would cause a disturbance, he should tell a bhikkhu nearby outside the assembly, or mentally resolve: “After the Uposatha has concluded, I shall confess that offense in accordance with the Dharma.” Only after forming this resolve is he permitted to listen to the precepts.

If the entire Sangha has committed offenses or harbors doubts, they should confess to a pure visiting bhikkhu and resolve their doubts; only then may they recite the precepts. If no visiting bhikkhu arrives, they should send two or three persons to the nearest residence of a pure Sangha to resolve their doubts and confess, and then return to their own residence. The bhikkhus at their residence should confess to those two or three bhikkhus, and only afterward recite the precepts.

If there is no pure Sangha nearby, they should make a declaration and perform a universal communal confession, and only afterward recite the precepts. If they do not know the name or characteristics of the offense, they should wait until a visiting bhikkhu who is versed in the Vinaya arrives, question him until the matter is clear, and then confess in accordance with the Dharma.

Question: - What is the procedure for universal communal confession?

Answer: - One person makes the declaration, and then each person individually reforms his body and mind. Later, upon meeting a pure bhikkhu, each must still disclose and confess the offense in order to remove it.

If a visiting bhikkhu hears that there is a resident bhikkhu in the dwelling place, he should seek him out and invite him to come so that the Sangha may perform the karman. If he neither seeks him out nor, having sought him, can find him, yet immediately performs the karman, or if he does not invite him to the karman, the karman is invalid and he commits an offense. If, having sought but not found him, he then calls out and immediately performs the karman, the karman is likewise invalid, but he commits no offense. The same applies to a resident bhikkhu in relation to a visitor. (Searching everywhere is called “seeking.” Calling out in a loud voice is called “summoning.”)

A karman should not be performed, nor the recitation of the precepts obstructed, in the presence of bhikkhunis or anyone who has not received the Higher Ordination, except devas, nagas, ghosts, and spirits.

The third part of the Dharmaguptaka Vinaya says:

If the Sangha has been divided and afterward becomes harmonious again, it is permitted to perform the formal declaration for a harmonious Uposatha. The text of the declaration is:

– Venerable Sangha, please listen: Owing to those causes and conditions, the Sangha engaged in contention, slander, and abuse, disputing with one another over superiority and inferiority, thereby causing the Sangha to be divided, causing the Sangha to dwell separately, and causing the Sangha to be defiled. Consequently, accusations arose within the Sangha. These matters have now been resolved, and the defilements of the Sangha have been completely removed. If the time is appropriate for the Sangha, and the Sangha consents, let the Sangha harmoniously perform the Uposatha. This is the formal declaration.

If a bhikkhu has committed a Sanghadisesa offense, he should, as appropriate, be given parivasa (translated into Chinese as the practice of separate residence; for however many days the offense was concealed, separate residence is to be observed for that many days), or treatment from the beginning (explained in the section on disciplinary procedures), or manatta (explained in the second division), or rehabilitation from the offense. Only afterward should the precepts be recited.

If a bhikkhu has committed a Pacittiya offense, or if among the bhikkhus some say that he committed a Pacittiya while others say that he committed a Patidesaniya, those who regard it as a Pacittiya should lead the offending bhikkhu to a place within sight but beyond hearing and have him confess in accordance with the Dharma. They should then go to those who regard it as a Patidesaniya and say: “That bhikkhu has confessed in accordance with the Dharma.” After proceeding in this manner, the precepts should be recited.

If a bhikkhu has committed a Thullaccaya offense, and among the bhikkhus some say that he committed a Thullaccaya while others say that he committed a Parajika, all of them being learned and knowledgeable, they should reflect: “If the precepts are recited today, the Sangha may be divided.” It is permitted in such a case to obstruct the recitation of the precepts. An obstruction made before the recitation or after the recitation has already begun is not a valid obstruction; only an obstruction made at the proper time for reciting the precepts constitutes a valid obstruction.

If the person obstructing the recitation of the precepts is impure in the three kinds of karma, ignorant, undiscerning, does not know how to question, and cannot answer, all the bhikkhus should tell him: “Elder, you should not provoke contention here.” They should proceed with the recitation of the precepts and not heed his words. If he is pure in the three kinds of karma and so forth, he should be asked: “For what reason do you obstruct it?

Is it because of a breach of morality, a breach of right view, or a breach of proper conduct? What did you see, what did you hear, or what do you suspect?” If he cannot answer fully, he should be disciplined according to the particular baseless accusation he has raised. Afterward, the Sangha should recite the precepts. (If one makes a baseless accusation concerning an offense in the first division, the Parajikas, he is disciplined with a Sanghadisesa offense.

If one makes a baseless accusation concerning a Sanghadisesa, he is disciplined with a Pacittiya offense. If one makes a baseless accusation concerning any of the other divisions, he is assigned a Dukkata offense and instructed to confess it.)

If a sick bhikkhu obstructs another sick bhikkhu from reciting the precepts, or if those who are not sick obstruct one another, they should be admonished: “The Buddha taught thus: One should wait until the illness has passed, and then speak in accordance with the Dharma.” That person will then also speak in accordance with the Dharma. Only after proceeding in this manner should the precepts be recited.

Suppose bhikkhus from another dwelling place, who are engaged in contention and disharmony, intend to come here to recite the precepts. If the community here ordinarily recites the precepts on the fourteenth or fifteenth day and hears that they are coming, it should quickly assemble and recite the precepts. If it hears that they have already entered the boundary, it should go beyond the boundary to recite the precepts.

If it hears that they have already entered the monastery, it should invite them to bathe and so forth, while privately informing one another to go beyond the boundary to recite the precepts. If the visiting bhikkhus request a recitation of the precepts, they should be told: “We have already recited the precepts.” If the resident bhikkhus are already reciting the precepts, the visitors have no authority to obstruct them.

It is best if such skillful means succeed. If they do not, a formal declaration should be made postponing the recitation of the precepts. The text of the declaration is as follows:

– Venerable Sangha, please listen. The precepts will not be recited today; they will be recited during the dark fortnight. This is the formal declaration.

If the visitors remain and do not depart, a second formal declaration postponing the recitation of the precepts should be made. If they still do not depart, the matter should be formally imposed upon the visitors in accordance with the Dharma.

The Mahasanghika Vinaya says that there are three occasions for reciting the precepts:

– The fourteenth day (in a short month).

– The fifteenth day (in a lunar month and in a full month).

– An intermediate Uposatha (for restoring harmony).

An intermediate Uposatha is held when the Sangha is not harmonious at the time of the Uposatha. One bhikkhu in the midst of the Sangha should proclaim:

“When the Sangha becomes harmonious, it shall perform the Uposatha.”

If no bhikkhu makes this proclamation, the entire Sangha commits a Vinaya-transgression offense (also called an offense of transgressing the Dharma; that is, a Dukkata that should be confessed). If one bhikkhu makes the proclamation, none of the bhikkhus commits an offense.

If harmony has not been restored on the fifteenth day, the Uposatha should be held on the first day. If harmony has not been restored on the first day, it should be held on the second day, and so on through the twelfth day. If the fourteenth day is the regular Uposatha day, an intermediate Uposatha should not be performed on the thirteenth day.

It should be deferred until the fourteenth day, when the Uposatha is both an intermediate Uposatha and the regular Uposatha. In a full month, if harmony is restored by the thirteenth day, an intermediate Uposatha may be performed. If harmony has not been restored, the Uposatha should not be held on the fourteenth day but should be deferred until the fifteenth day.

Why is this? Two Uposathas may not be held on consecutive days. There must be one intervening day before it can be called an intermediate Uposatha.

If the fourteenth day is customarily the Uposatha day, it should not be rescheduled for the fifteenth. If the fifteenth day is customarily the Uposatha day, it should not be moved forward to the fourteenth. If there is a cause or condition, however, this is permitted.

– The place of the Uposatha should be clearly announced.

– The Uposatha may be held during the daytime.

Bandits are kings of the forest, people who habitually perform harmful deeds. If bandits enter during the Uposatha, the bhikkhus should immediately recite verses from another scripture. If the bandits know the practice of bhikkhus and say: “Sramanas, we already know; recite what you were reciting before,” the bhikkhus should then recite swiftly, making the passages and phrases indistinct so that they cannot discern the beginning or the end. If a king arrives, they should do likewise.

After receiving the Higher Ordination, a bhikkhu should recite the two divisions of the Vinaya. If he cannot do so, he should recite one division; at the very least, he should recite one Yan scripture (meaning the four matters of the first division). At the Uposatha, all five Yan scriptures should be recited in full (meaning the five divisions and the 250 precepts). If circumstances prevent the complete recitation, the four Parajikas and the verses should be recited. For the remainder, it should be said: “The Sangha has regularly heard these.” If the Uposatha is performed without any recitation, a Vinaya-transgression offense is committed.

If no one in the entire assembly knows the recitation by heart, a senior elder should be sent beyond the boundary to perform the Uposatha by mentally recollecting it and verbally declaring it. The remaining three persons should stay within the boundary and perform the threefold-declaration Uposatha; this constitutes a penalty upon the senior elder.

It is not permitted to recite the Uposatha collectively. If the reciter forgets during the recitation, the others may prompt him.

There is no procedure for reciting in reverse order. If something is forgotten or omitted during the recitation, it is permitted to recite the missing portion afterward, proceeding in the proper sequence.

If, during the Uposatha, the recitation is nearly finished and a visiting bhikkhu arrives and sits down in time, he is considered to have participated in the Uposatha, and the text should not be recited again. If the visiting bhikkhu says, “I have never heard the Pratimoksha recited in full; please recite it fully for me,” wait until the Sangha has dispersed, and only then recite it.

The five classes of offenses must not be explained to one who has not received full ordination. It is permissible to instruct him thus: “You must not engage in sexual misconduct, steal, kill living beings, or speak falsely.” It is permissible to speak in this way.

The Uposatha must not be held prematurely. A bhikkhu dwelling alone should wait for a visiting bhikkhu to arrive so that they may perform the Uposatha together. If no visitor arrives and he has committed an offense, he should reflect thus: “If I meet a pure bhikkhu, I shall confess this offense according to the Dharma.” Having reflected thus, he should mentally recollect and say aloud: “Today is the fifteenth day, when the Sangha performs the Uposatha. I, Bhikkhu ..., being pure, undertake the Uposatha.” He should say this three times.

If a visiting bhikkhu arrives after the Uposatha has been performed, he should express sympathetic rejoicing, saying: “The venerable ones have performed the Uposatha; I, Bhikkhu ..., rejoice accordingly.” If he does not so rejoice, he should go beyond the boundary and perform the Uposatha.

At one dwelling place, the Uposatha must not be performed twice on the same day. If bhikkhus need to travel far on the Uposatha day, after the bhikkhus at the dwelling place have performed the Uposatha, they should not depart in silence. They should instruct a novice, a park keeper, or a cowherd: “If any bhikkhu arrives, inform him that the Uposatha has already been performed here.” If no one is present, they should write a notice and affix it to a tree trunk or a door, or scatter flowers as a sign. Those arriving later should inquire and look for such signs; they must not hastily perform the Uposatha.

When sending consent, one should entrust it to someone capable of conveying and presenting it before the Sangha. When receiving consent, one should personally consider: “Am I able to convey this consent?”

One must not receive consent from an entire assembly; one may receive it from no more than three persons.

It is not permissible for many persons to send consent while only a few assemble, nor is it permissible for the number of persons giving consent to equal the number assembling. Those giving consent should be fewer, and those assembling should be more numerous.

A bhikkhu should receive consent sent by a bhikkhuni. If he is a senior elder, he should say: “I am a senior elder of the Sangha, so I cannot receive it.” If he is an instructor of bhikkhunis or the reciter of the precepts, he should say for himself: “I cannot receive it.” If he is a lodging keeper or is ill, he should say: “I shall not attend the Sangha; entrust it to someone else.” If he says, “I am an alms-food eater; I am a forest dweller; I am a bhikkhu who wears rag robes; I am a venerable one and do not receive consent,” he commits an offense of transgressing the Vinaya.

One who refuses to attend the Uposatha incurs a Sthulatyaya offense. If, because of matters concerning robes, bowls, and so forth, one does not attend and does not give consent, one commits an offense of transgressing the Vinaya.

For an assembly convened at the proper time, one should send consent and a declaration of purity. For an assembly convened at an irregular time, one should send consent for the Sanghakarma. For an assembly at the proper time, one may also send both kinds of consent.

If a bhikkhu is traveling with a merchant caravan and, on the Uposatha day, a danger causes fear so that the merchants cannot wait, he may perform the Uposatha while traveling with them. First, the distance within which the Vinaya recitation can be completed should be estimated. A mountain or rock may be used as a marker; they should stretch out their arms so that they can just touch one another, perform a Sanghakarma to establish the boundary, and then perform the Uposatha.

Furthermore, if there are many bhikkhus and insufficient seating, all may stretch out their arms so that they can just touch one another, and they are permitted to perform the Uposatha standing. If seating is available, they should perform it seated. If an elderly or ill bhikkhu cannot enter and sit, the beds may be placed with their corners touching, and the Uposatha may be performed while lying down.

Eleven cases are not considered valid giving of consent:

1) Saying: “I entrust my consent to the elder; I shall come to receive ... consent,” or entrusting consent collectively.

(Question: The Dharmaguptaka Vinaya permits consent to be entrusted through an intermediary and also permits one person to receive consent from many people. The Mahasanghika Vinaya does not permit this. Which text should be followed?

Answer: It is prohibited out of concern that errors may occur. If one is able to remember everything accurately, the Dharmaguptaka Vinaya may also be followed.)

2) Giving consent today when the Uposatha is tomorrow—that is, giving consent overnight in advance.

3) Giving consent outside the boundary.

4) Entrusting consent to a bhikkhuni.

5) Entrusting consent to one who has not received full ordination.

6) Going outside the boundary after receiving consent.

7) Going outside the boundary after entrusting consent.

8) Relinquishing the precepts after receiving consent.

9) Relinquishing the precepts after entrusting consent.

10) After an ill bhikkhu has sent his consent, he hears the Sangha reciting the Vinaya precepts and comes personally to listen. Having sat for a long time, he becomes weary and silently departs, relying on the consent previously sent. This is not considered valid giving of consent. He must send it again.

11) On the Uposatha day, one does not attend the Sangha assembly but sends consent and a declaration of purity. If heavy rain, strong winds, fire, bandits, or other dangers cause all the bhikkhus to become afraid and disperse, the consent is not considered to have been conveyed to the Sangha.

If even one person remains, however, it is considered to have reached the Sangha.

The Uposatha should be suspended on account of seven matters:

– A person excluded from communal residence.

– A person undergoing separate residence.

– A person who has not received full ordination.

– Consent has not yet been declared.

– Voting sticks have not yet been distributed.

– For the sake of achieving concord.

– Concord has not yet been achieved.

The Mahisasaka Vinaya says:

When instructing novices to leave, they should be sent to a place where they can neither see nor hear, and a lamp should be used to inspect everywhere beneath the beds.

One is permitted to approach a bhikkhu who has committed an offense and confess to him. One is not permitted to confess to someone who has committed the same offense. If a bhikkhu is ill, however, he is permitted to confess to someone who has committed the same offense.

If a layman holding a staff and standing guard refuses to leave, only the introduction to the precepts should be recited. For the remainder, say: “The Sangha has regularly heard the rest.” The Uposatha should be performed in this manner. The same applies if a king arrives. If, for some reason, the precepts cannot be recited in any of the five ways described above, one should say: “Today is the fifteenth day, the time of the Uposatha. Each person should properly restrain body, speech, and mind together with the others and not be heedless.” This is also called performing the Uposatha. The Uposatha must not be omitted.

If the reciter forgets the text midway through the recitation of the precepts, the person beside him should prompt him. If he forgets again, he should be prompted again. If he forgets three times, another person should be appointed to continue the recitation; it must not be started again from the beginning.

If disputes, Dharma teachings, Vinaya teachings, discussions, or the arrival of many donors prevent the precepts from being recited, it is permissible in each case to postpone the recitation until the following morning.

– The reciter of the precepts should first be invited.

– The Sanghakarma should first be performed, and only afterward should the precepts be recited.

– The precepts should not be recited in unison.

– The precepts should not be recited in a chanting or singing voice; they should be recited in a proper and solemn voice.

The Sarvastivada Vinaya says:

Two times are permitted for the Uposatha:

1) The fourteenth day, if the month is short.

2) The fifteenth day, if the month is full or the moon is present; or:

– Before the meal.

– After the meal; or during the day or night.

The Vinaya Matrka says:

Bhikkhus and bhikkhunis may listen to the recitation of the precepts together, but they must not recite the precepts for one another.

(Question: The Dharmaguptaka Vinaya says that Sanghakarmas should not be performed and the recitation of the precepts should not be suspended in the presence of bhikkhunis or persons who have not received full ordination. Yet it is now said that bhikkhus and bhikkhunis may listen to the recitation of the precepts together. How could there be no Sanghakarma and related proceedings before the recitation of the precepts?

Answer: Performing a Sanghakarma and suspending the recitation of the precepts are both proceedings concerned with exposing offenses and imposing discipline; therefore, bhikkhunis should not be permitted to know of them. After the Sanghakarma has been completed, when the question is asked, “Who requests instruction?” the bhikkhunis may then enter the assembly, pay homage, and make their request. From that point onward, only the Uposatha remains; as they merely sit and listen, there is no fault.)

Those who have previously harbored resentment toward one another should not be permitted to send declarations of consent and purity, nor should they confess offenses to one another.

The precepts should not be recited while standing in the middle of the road merely because of some minor circumstance. One should stand on high ground and examine whether there is a dwelling place nearby. If there is, one should enter that dwelling place and perform the Uposatha and recite the precepts.

If traveling together with merchants, and the merchants stop for a long time, the precepts should be recited in full. If they stop only briefly, the precepts should be recited in abbreviated form. If they do not stop, the precepts should be recited by the threefold utterance. If the others do not permit them to stop, each person should say aloud: “Today is the Uposatha day for the recitation of the precepts.” If laypeople are traveling in the company of the bhikshus, they must not say this aloud, but should single-mindedly think: “Today is the Uposatha day for the recitation of the precepts.” If there is danger from bandits, dragons, or demons, they should likewise practice in this manner.

CLARIFICATION:

Question: The Mahasanghika Vinaya permits conducting the Uposatha while traveling, whereas the teaching here is different. Which should ultimately be followed?

Answer: The Mahasanghika Vinaya permits reciting the precepts while traveling, emphasizing verbal recitation. The Sarvastivada Vinaya distinguishes between full and abbreviated recitation, its intent being adaptation to circumstances. Here, too, one may act according to one’s ability and the circumstances.

Question: The Dharmaguptaka Vinaya contains the disciplinary precepts of bhikshus,

which must not be recited for anyone who has not received full ordination to hear, whereas the Brahma’s Net Sutra makes a special exception for kings. The Phát Ẩn commentary further cites the preface to the Sarvastivada Vinaya[5] as evidence. Yet the Mahasanghika and Mahishasaka Vinayas likewise do not permit it. It is unclear which should be followed.

Answer: In discussing the general standard of conduct, one should follow the Mahasanghika and Mahishasaka Vinayas. When exceptional circumstances arise, however, the Sarvastivada Vinaya may be applied. As for the Brahma’s Net Sutra, it concerns bodhisattvas, not bhikshus.

The Mulasarvastivada Nidana says:

One must not entrust one’s consent to a probationer, but one may receive a probationer’s consent.

The Vinaya Compendium says:

Poṣadha: Poṣa[6] means nurturing and increasing. Dha means maintaining and protecting. That is, by assembling the Sangha to recite the precepts, wholesome dharmas can be nurtured and increased, and one’s own mind can be maintained and protected. Furthermore, dha means purification and removal. That is, wholesome dharmas are increased and unwholesome ones are completely removed.

If there are only four persons in a dwelling place, they can all assemble together. They should not remain separately, nor should consent be accepted. If the recitation of the precepts is not held at a dwelling place, they should go to another dwelling place to perform the purification ceremony. If there is no one at the dwelling place who can recite the precepts, before the beginning of the rains retreat they must not let more than two purification periods pass. They must seek a dwelling place where someone can recite the precepts.

If the Sangha has been divided and subsequently becomes harmonious again, it may perform an auspicious purification ceremony. The relinquishment procedure may be terminated, and the great assembly should be requested to perform a purification ceremony at a separate time.

APPENDIX:

A bhikshu of five rains should memorize the precepts and the karmavacana procedures. He is permitted to spend the rains retreat in dependence upon one who can recite the Vinaya. If, during the retreat, the Vinaya reciter dies or commits one of the five heinous offenses, and so forth, then, if the later rains retreat has not yet begun, the bhikshus should go to the nearest dwelling place and establish the later rains retreat there.

Alternatively, they may invite someone from the nearest dwelling place who can recite the Vinaya to come and spend the rains retreat with them at their own dwelling place. If they have already established the later rains retreat, the bhikshus should go to the nearest dwelling place to learn the preface, or to recite the four rules, the thirteen rules, the two indefinite rules, the thirty rules, and the ninety rules. Alternatively, they may recite the remaining dharmas.

Each should recite whatever he is able to recite, then return to his own dwelling place and teach one person to recite it. If one person cannot recite the whole text, then, according to the portions already recited, each person should continue reciting in succession and must not repeat what has already been recited. If this can be done, it is good; if not, they should only teach the Dharma and recite sutras.

The Sarvastivada Vinaya says:

A bhikshu who recites the precepts must first memorize them thoroughly, lest he make mistakes when reciting them before the assembly.

The Vinaya Matrika says:

The Vinaya should not be recited in a singing voice. It should be recited in a clear voice. Reciting in a melodious, chanting voice has five faults:

1) The mind becomes attached to the sound of singing.

2) One incurs the criticism of worldly people.

3) One becomes no different from worldly people.

4) It impedes and neglects the practice of the path.

5) It impedes and neglects entry into meditative concentration.

Upon reaching five years after ordination, it is essential that one memorize the precepts. Failure to recite the precepts entails four faults:

1) One may not maintain disciples.

2) One may not leave dependence upon a teacher.

3) One may not serve as an upadhyaya.

4) One may not serve as an acharya.

According to the Dharma for bhikshus, it is essential to recite the Pratimoksha. If one cannot recite it, one must go during each of the three periods to a dwelling place where the Vinaya is recited. Why is this so? If one has committed an offense or has doubts, one may confess the offense and resolve the doubt, thereby eliminating the transgression.

Why is it called Uposatha? Severance is Uposatha. That is, the ability to sever offenses and afflictions, and to sever all unwholesome dharmas, is called Uposatha. Purity is called Uposatha.

The second section, the questions and answers concerning the preliminary declaration, is complete.

C. THE ACTUAL RECITATION OF THE PREFACE TO THE PRECEPTS

Venerable Ones, I shall now recite the Pratimoksha precepts. May the Venerable Ones assemble together in one place. Listen attentively and reflect carefully.

Whoever knows that he has committed an offense should disclose it himself. Whoever has committed no offense should remain silent. By your silence, I know that the Venerable Ones are pure.

Just as a person who is individually questioned by another answers truthfully, so too, if a bhikshu, after being questioned three times in the midst of the assembly, remembers that he has committed an offense but does not disclose it, he incurs the offense of deliberate false speech. The Buddha taught: Deliberate false speech is a dharma that obstructs the path. Any bhikshu who remembers that he has committed an offense and wishes to seek purity should disclose it himself; through disclosure, he attains peace and ease.

ORIGIN[7]:

While dwelling in a secluded place, Venerable Shariputra had this thought: “Why is it that, under some Perfectly Enlightened Ones, the holy life is cultivated and the Buddha-Dharma endures for a long time? Why is it that, under other Perfectly Enlightened Ones, the holy life is likewise cultivated, yet the Buddha-Dharma does not endure for a long time?” He then went to ask the Blessed One. The Buddha said:

“The Buddhas Vipashyin, Shikhin, and Vishvabhu did not extensively teach their disciples the twelve divisions of scripture, did not establish precepts, and did not recite the precepts. While those Buddhas and their shravakas remained in the world, the Buddha-Dharma spread widely. After the Buddhas and their shravakas entered nirvana, people of the world bearing various names, belonging to various clans, and coming from various family backgrounds went forth into homelessness. Consequently, the Buddha-Dharma swiftly declined and did not long endure. Why? Because they were not gathered in and transformed through the scriptural Dharma. It was like various kinds of flowers scattered upon a table and blown by the wind in the four directions.

“By contrast, the Buddhas Krakucchanda, Kanakamuni, Kashyapa, and another Buddha Vipashyin extensively taught their disciples the scriptural Dharma, established precepts, and recited the precepts. While those Buddhas and their assemblies of shravakas remained in the world, the Buddha-Dharma spread widely. After the Buddhas and their shravakas entered nirvana, people of the world bearing various names, belonging to various clans, and coming from various family backgrounds went forth into homelessness, yet they did not cause the Buddha-Dharma to perish swiftly.

Why? Because they were skillfully gathered in and transformed through the scriptural Dharma. It was like various kinds of flowers spread upon a table and strung together with a thread: although blown by the wind, they were not scattered.”

At that time, Venerable Shariputra immediately requested the Blessed One to establish precepts and recite the precepts. The Buddha said:

“Enough! The Buddha himself knows the proper time. Only when a bhikshu commits an offense involving the tainted dharmas will the Tathagata establish a precept to eliminate those tainted dharmas. If bhikshus seek material gain, renown, widespread recognition, extensive learning, or abundant possessions, tainted dharmas will then arise. When tainted dharmas have arisen, I shall establish precepts for them.”

(The phrase “to eliminate the tainted dharmas” is the cardinal principle of the training in precepts. When viewed in this light, nearly all permissions, prohibitions, observances, and violations arise from it.)

CORROBORATION:

The Mulasarvastivada Vinaya says:

When the plantain tree bears fruit, when the bamboo reed puts forth shoots, and when the she-mule[8] becomes pregnant, each brings about its own destruction. In the same way, material gain and honor, which fools delight in, can destroy wholesome dharmas, like a sword blade severing a person’s head.

The Vinaya Compendium says:

There are five motivations that cause one to commit an offense:

1) Having no sense of shame.

2) Failing to respect the teaching.

3) Harboring heedlessness in the heart.

4) Being dull by nature.

5) Losing right mindfulness.

EXPLANATION:

Dharmas that obstruct the path are impediments to the First Dhyana, Second Dhyana, Third Dhyana, Fourth Dhyana, Emptiness, Signlessness, and Wishlessness. They obstruct the fruit of stream-entry, up to arhatship. If one repents, one attains peace and well-being and realizes the First Dhyana, up to arhatship.

The Vinaya-saṃgraha says:

If one previously committed an offense and now remains silent without speaking of it, one incurs further guilt. If, at some time, another person asks, one should answer truthfully. It is the same here. If one has committed an offense but does not remember it at all, one does not incur the offense of false speech. But if one remembers and remains silent, that itself is false speech, because these things become evident in bodily signs and are expressed through verbal karma. Obstructive dharmas are of two kinds: first, those that obstruct wholesome dharmas in this life; and second, those that obstruct rebirth in a wholesome realm in a future life.

Desiring to seek purity: Purity means nirvana. Because one seeks the fruit of nirvana, one does not fear being questioned, reproached, or punished by others, but declares one’s offense. Disclosure brings peace and well-being. It is carried out in five ways with respect to its characteristics:

1) Through diligent effort, one remedies all forms of laziness.

2) Through freedom from offense, one remedies all offenses.

3) Through reverence, one remedies the arrogant mind subject to training.

4) Through freedom from remorse, one remedies all wrongdoing.

5) Through tranquil concentration, one remedies the distracted mind.

The Five-Part Vinaya says:

The pratimoksha employs these precepts to guard the faculties and increase wholesome dharmas. For all wholesome dharmas, it is the initial gateway.

Section 3, concerning the preface to the precepts, is complete.

D. CONCLUDING STATEMENT

Venerable Ones, I have finished reciting the preface to the Precept Scripture. I now ask whether the Venerable Ones assembled here are pure. (Three times.)

The Venerable Ones assembled here are pure, for they remain silent. Thus do I understand it.

EXPLANATION:

The Vinaya-saṃgraha says:

It is asked three times because, if it were asked fewer times, those of dull faculties would not understand in time. If it were asked more times, it might waste time and cause the assembly to grow weary.

This completes the concluding inquiry of Section Four.

The main text is divided into three parts.

The first section, concerning the preface to the precepts, has been completed.

The second section enumerates the characteristics of the precepts and is divided into eight parts:

I. The Four Rules Entailing Defeat (Parajika).

II. The Thirteen Rules Entailing Sangha Remainder.

III. The Two Indeterminate Rules.

IV. The Thirty Rules Entailing Forfeiture and Expiation.

V. The Ninety Rules Entailing Expiation.

VI. The Four Rules Requiring Acknowledgment.

VII. The One Hundred Rules of Training.

VIII. The Seven Rules for Settling Disputes.

These eight divisions are collectively grouped into five classes:

1) The first division is the first class.

2) The second division is the second class.

3) The third division, which includes the first, second, and third classes, is called Indeterminate. The fourth and fifth divisions both belong to the third class.

4) The sixth division belongs to the fourth class.

5) The seventh and eighth divisions belong to the fifth class.

As for the seven groups, based on the preparatory offenses and derivative offenses of the first and second classes, the group of Sthulatyaya offenses is established separately. Based on the latter three classes, their lighter preparatory and derivative offenses are separately established as the group of wrong speech.

I. THE FOUR RULES ENTAILING DEFEAT: Divided into three parts:

A. GENERAL INTRODUCTION:

Venerable Ones, these are the four Parajika rules, extracted from the Precept Scripture and recited once every half-month.

EXPLANATION:

The Mahasanghika Vinaya[9] says:

Parajika means that the dharma of a wise person has declined and sunk, fallen away, and can no longer partake of the fruits of the path. Thus, with regard to Knowledge of the Unknown, Impartial Knowledge, Knowledge of Others’ Minds, Knowledge of Suffering, Origination, Cessation, and the Path, Knowledge of Exhaustion, and Knowledge of Non-Arising, one has declined and sunk from these knowledges, fallen away, and can no longer partake of the fruits of the path.

One has declined and fallen away from the holy life and can no longer partake of the fruits of the path. One who commits this offense cannot disclose and repent of it; therefore, it is called

Parajika.

(One: Knowledge of Dharmas, namely, knowing that the five skandhas and so forth each possess their own distinct intrinsic nature.

Two: Knowledge of the Unknown, also called Knowledge of Categories, which knows the differentiated characteristics of the five skandhas and so forth as suffering, impermanent, empty, non-self, and so forth.

Three: Impartial Knowledge, also called Conventional Knowledge, which knows the differences in the cultivation of sentient beings and knows the similarities and differences among the names and characteristics of dharmas.

Four: Knowledge of Others’ Minds, which knows without doubt or obstruction the minds and mental dharmas of pudgalas.[10]

Five: Knowledge of Suffering, the uncontaminated knowledge realized by contemplating the five aggregates as impermanent, suffering, empty, and non-self.

Six: Knowledge of Origination, also called accumulation, which knows the causes of all dharmas, their assembled causes, and the conditions that give rise to them; it is the uncontaminated knowledge of contemplation.

Seven: Knowledge of Exhaustion, also called Knowledge of Cessation, whereby arising and ceasing are brought to an end and the sublime fruit of the path appears; it is the uncontaminated knowledge of contemplation.

Eight: Knowledge of the Path, namely, the path of right practice, through which uncontaminated knowledge is realized by contemplation.

Nine: Knowledge of Exhaustion: “I have seen suffering, abandoned origination, realized cessation, and cultivated the path.” When contemplating in this way, one realizes uncontaminated wisdom and attains insight.

Ten: Knowledge of Non-Arising: “I have seen suffering and will not return to it again; up to having cultivated the path and having no further need to cultivate it.” When contemplating in this way, one realizes uncontaminated wisdom and attains insight. These are the ten virtues of knowledge of the sravakas. Nirvana is the virtue of abandonment of the sravakas. The holy life is the purity of the body of precepts and is the cause of the virtues of knowledge and abandonment, leading to the virtue of fruition. Now all of these have been lost through decline and falling away, and there is no longer any supramundane cause leading to participation in the fruit.)

The Five-Part Vinaya[11] says:

Parajika is a dharma of falling, an evil dharma, a dharma of decapitation, and not a dharma of a sramana. It is like a needle with its eye broken, which can no longer be used; like a person whose life has ended, who cannot live again; like a stone broken in two, which cannot be joined together again; or like a tala palm whose crown has been cut off, which cannot live again.

(The tala palm was formerly called the pattra palm. In Chinese it is translated as yan, “the yan tree.” It is straight and tall, and its leaves can be used for writing scriptures. If the heart of its crown is cut off, the tree immediately withers and dies.)

The Vinaya-saṃgraha[12] says:

Parajika means “extremely evil.” It also means “defeated by another.” As soon as one violates the precept, one is scorned by those who practice purity, for they have prevailed. One is also cast down by the afflictions, for they have prevailed. One undertakes full ordination as a renunciant in order to eliminate the afflictions, but now, having broken the prohibitory precepts, one is instead subdued by them. They can also harm wholesome qualities and cause them to perish. They can also give rise to offenses and cause one to fall into evil realms; therefore, it is called Parajika.

(Full ordination is called “drawing near to completeness”: completeness means nirvana. By receiving the bhikshu precepts, one is able to draw near to nirvana; therefore, it is called drawing near to completeness. It is also called being endowed with completeness, because being endowed with these precepts is the direct cause and condition of nirvana.)

B. INDIVIDUAL ENUMERATION:

There are four: 1) The precept against sexual intercourse; 2) The precept against stealing; 3) The precept against killing; 4) The precept against false speech.

The Vinaya-saṃgraha says:

The precept against sexual intercourse comes first and the precept against killing later; they are presented in this order according to the sequence of the conditions under which the offenses were committed. They are also arranged in this sequence because the former act leads to the latter. Because of impure conduct, one commits theft. Having committed theft, one then kills an enemy. After killing, when questioned, one tells lies. Furthermore, the prohibitions were established in response to the intense power of the afflictions.

– What are the characteristics of these four defeats? They are lack of disenchantment, lack of detachment, lack of forbearance, and lack of realization. Since lack of disenchantment and lack of detachment are exceedingly powerful, they are placed first. Second, because one does not know how to renounce sexual desire and possessions, one kills living beings; and because one has no realization, one speaks falsely.

FIRST: THE PRECEPT AGAINST SEXUAL INTERCOURSE

The Mahayana likewise imposes this prohibition. Although the Mahayana permits repentance, one must see an auspicious sign. Or one may encounter a Buddha, bodhisattva, and so forth, who expounds the profound Dharma and thereby causes one suddenly to arouse the great resolve. This is as taught in the Sutra on Purifying Karmic Obstructions and the Vimalakirti Sutra. Nevertheless, one must possess a great mind of shame and remorse, give rise to profound disenchantment and renunciation, and conceal absolutely nothing. Only by devoting oneself wholeheartedly and earnestly to repenting of one’s offenses can one become capable of undertaking it.

This matter corresponds to the practice of being permitted to train. If one has no fearful apprehension and no resolute mind, then even in the Mahayana, how could repentance be hastily allowed? If it is argued that one may “act according to circumstances as they are perceived,” one can only be called a lay bodhisattva, not a bhiksu bodhisattva. This matter has already been fully explained in the Pratimoksha; please examine it again carefully.

Question: If a bodhisattva bhiksu has already broken a fundamental precept, once it is lost, it is lost forever, and that person may no longer be called a

bodhisattva, bhiksu, or sramanera. If the Mahayana permits repentance, one must necessarily see an auspicious sign before being allowed to receive the precepts again. The Hinayana, however, definitively does not permit them to be received again. Since the Hinayana does not permit this, how could one be called simply a bodhisattva?

Answer: Although the Mahayana permits one to receive the precepts again, with the appearance of an auspicious sign as the criterion, within the bhiksu Dharma one is absolutely not permitted to participate in the affairs of the Sangha. Now suppose that, after breaking a fundamental precept, a bodhisattva bhiksu follows the Mahayana in repenting and eliminating the offense and succeeds in seeing an auspicious sign. If the Sangha previously performed the karman of granting permission to train, that person is a bodhisattva bhiksu permitted to train. If the Sangha previously performed the karman of expulsion, that person is a bodhisattva upasaka and is not called simply a bodhisattva.

Question: There are three methods of repentance: repentance through prescribed procedure, repentance by seeking a sign, and repentance through the contemplation of non-arising. If one has violated a grave precept but, either out of concern for one’s reputation or because there is no pure Sangha, does not repent according to the prescribed procedure and instead relies solely upon seeking a sign or contemplating non-arising, can these two methods of repentance eliminate the offense?

Answer: Committing an offense is an unwholesome act, yet one does it without concern for one’s reputation. Repentance is a wholesome act, so why should one be concerned about reputation? If the mind harbors concern for reputation, one has completely fallen into the discriminating, deluded consciousness. Although one wishes to seek a sign, there will definitely be no spiritual response; although one contemplates non-arising, it will certainly be difficult to accord with and realize it.

If, because of the absence of a pure Sangha, there is nowhere to perform the prescribed procedure, one should cultivate a fully purified mind and concentrate upon the two methods of repentance through seeking a sign and contemplating non-arising. When one has no intention of concealment, even grave offenses can certainly be extinguished. An ancient virtuous master said, “It is better to lack the first two than to lack the latter two.” This is precisely the meaning. One must not omit the first method merely out of concern for one’s reputation!

Question: The practice of being permitted to train appears to be modeled upon the Mahayana. Yet ultimately, such a person still cannot participate in the affairs of the Sangha. I do not know whether, after practicing repentance according to the Mahayana and seeing an auspicious sign, that person may be counted among the members of the Sangha.

Answer: In the Supplementary Records on the Practice[13], Master Jingxi states: The teaching of the Hinayana still does not allow repentance. Although such a person is said to have been restored to life, that person cannot participate in the affairs of the Sangha. A sramanera who has committed an offense must repent before becoming eligible to advance to full ordination.

The permission granted by the Mahayana may be applied according to circumstances. If such a person were permitted to enter the Great Sangha, that person would merely bring deception upon himself. How much less could that person be counted toward the required quorum of those who serve as golden rules and jade measures?

One should therefore believe that the Mahayana and Hinayana are distinct, and that their permissions and prohibitions differ. The Hinayana never teaches that one who has committed a grave offense may repent; therefore, the grave offense is not removed. How, then, could the Mahayana teaching on repentance be used to permit such a person to be counted among the members of the Hinayana Sangha?

After repenting according to the Mahayana, one should personally advance in cultivating the path and virtuous conduct. How could one instead mingle indiscriminately among others and confuse their minds? It is said: In profoundly discussing the mysterious and sublime, no school surpasses the Tiantai tradition.

Its exposition of the teachings never destroys phenomenal forms. Through skillfully revealing the provisional and manifesting the real, phenomena themselves are the true. Therefore, the Dharma of the Tripitaka Teaching cannot be discarded.

If one wishes to use the Mahayana to destroy the Hinayana, this is not a desirable or admirable course.

PRATIMOKSHA:

Any bhiksu who, having undertaken the training precepts and accepted the bhiksu’s way of life, without renouncing the training, though weakened in discipline does not disclose it, and engages in sexual intercourse, even with an animal, that bhiksu is guilty of parajika and may not dwell in communion.

ORIGIN[14]:

The Buddha was staying at Vaisali. At that time, in the village of Kalanda, there was the son of Sudinna, whose storehouses were filled with wealth. Firm in faith, he left home to practice the path.

A famine occurred, grain became extremely expensive, and it was difficult for the bhiksus to obtain food on their alms rounds. Sudinna’s son led the bhiksus to the village of Kalanda to seek alms. When his mother heard that her son had returned, she went to urge him to abandon the path and return home.

She urged him three times, but each time he refused. She then told her son to cause his wife to become pregnant so that their family line would not be extinguished. He therefore took his wife by the hand, led her into the garden, and three times performed the impure act.

At that time, a spirit in the garden had just died and was immediately conceived there. Nine months later, she gave birth to a son who was named Seed; he too later left home and attained the path. After Sudinna had performed the impure act, he constantly harbored sorrow and distress.

His fellow practitioners questioned him, learned what had happened, and reported the matter in full to the Blessed One. The Blessed One assembled the bhiksus and, using innumerable means, reproached him, saying: “What you have done is wrong. It is not proper deportment, not the conduct of a sramana, not pure conduct, and not conduct in accord with the path.

This is something that should not be done. Sudinna, why did you, within my pure Dharma, perform... until craving is exhausted and nirvana is realized? Did you perform the impure act with your former wife?...”

The Buddha told the bhiksus that it would be better to place the male organ into the mouth of a venomous snake than to place it into a woman’s organ. Why is this? Because by doing the former, one would not fall into the evil realms.

But if one violates a woman, upon the dissolution of the body at death, one will fall into the three evil realms. Why is this? With innumerable means, I have taught the Dharma of severing desire, severing thoughts of desire, dispelling the fever and agitation of desire, ending thoughts of desire, and transcending the bonds of craving.

I have described desire as fire, as something temporary and deceptive, as a dry bone, as a lump of flesh, as a scene in a dream, as a sharp blade beneath one’s feet, as a newly made earthen vessel filled with water and placed beneath the sun, as the head of a venomous snake, and as the thrust of a sharp sword. It is truly foul and evil. The Buddha reproached him.

Having reproached him, he established this precept together with his disciples, encompassing ten purposes:

1) To gather and guide the Sangha (the twofold harmony in phenomena and principle).

2) To cause the Sangha to rejoice.

(Each person guards the three karmic activities and does not trouble the others.)

3) To cause the Sangha to dwell in peace and happiness.

(Each person guards body and speech and does not disturb the others.)

4) To cause those without faith to gain faith.

(They enter the five methods for stilling the mind and the Four Foundations of Mindfulness.)

5) To cause those who already have faith to increase their faith.

(Through the Four Right Efforts, they attain contemplation of the stage of warmth.)

6) To cause those difficult to discipline to become disciplined and compliant.

(Through the purity of precepts, they can attain the Four Bases of Spiritual Power, advance to the stage of the summit, and subdue the afflictions.)

7) To bring peace and happiness to those who possess shame and remorse.

(Shame is the foremost virtue of the heavenly realms. Through remorse, ordinary people perfect the Five Faculties, abide in the stage of patience, and do not regress.)

8) To sever the present defilements.

(The Five Powers can overcome the five hindrances. At the stage of the highest mundane Dharma, the path of subjugation is complete.)

9) To sever future defilements.

(The seven factors of awakening and the Noble Eightfold Path; giving rise to the true illumination of patience regarding suffering; completing the eight vajra stages that cut off all seeds of delusive views and thought.)

10) The True Dharma endures for a long time.

(The arhat has accomplished the task, ensuring that the True Dharma of ultimate meaning does not come to an end.)

The precept was to be proclaimed as follows:

“If any bhikkhu engages in impure conduct and practices sexual intercourse, that bhikkhu commits a parajika offense and may no longer dwell in communion.” After the precept had been established in this way, there was a Vajjiputtaka bhikkhu who was sorrowful and distressed and took no delight in living the pure life. He returned home and engaged in sexual intercourse with his former wife. The bhikkhus reported this to the Buddha.

The Buddha said: “You are a foolish man. You have committed a parajika offense and may no longer dwell in communion. If any bhikkhu takes no delight in living the pure life, he is permitted to relinquish the precepts and return home.

If he later wishes to leave home and cultivate the pure life, he should be admitted into monastic life and given the Higher Ordination.” He further added the phrase: “Without relinquishing the precepts, while his observance has deteriorated, and without declaring this himself.”

There was also a bhikkhu who lived on alms and dwelt in the forest. He engaged in impure conduct with a female monkey. The bhikkhus, while making an inspection, discovered this and reported the entire matter to the Blessed One. He therefore established the wording of the precept as given above.

EXPLANATION:

There are the following kinds of bhikkhu:

– A bhikkhu in name.

– A bhikkhu in semblance.

– A self-proclaimed bhikkhu.

– An “Ehi bhikkhu.”

– A mendicant bhikkhu.

– A bhikkhu who first cut the robe[15].

– A bhikkhu who has destroyed the fetters.

– A bhikkhu who has received the Higher Ordination through a lawful and valid motion followed by three proclamations.

The word “bhikkhu” as used in this precept refers to the final kind of bhikkhu and to a bhikkhu who shares the same precepts. Once the Buddha had established the precepts for his disciples, they would rather die than violate them.

Here, sharing one precept with the other bhikkhus means that the essence of the precepts is not divided; having the same precepts means that their characteristics do not differ; and having equal precepts means that each person receives and upholds them fully. This is called sharing the same precepts.

What is called not relinquishing the precepts?

Relinquishing the precepts while insane; relinquishing them while mentally distracted; relinquishing them while tormented by pain; relinquishing them while mute; relinquishing them while deaf; relinquishing them while both deaf and mute; or relinquishing them before persons who are insane, mentally distracted, tormented by pain, deaf, or mute—these are called not relinquishing the precepts. This also includes a city-dweller relinquishing the precepts before a rustic, or a rustic relinquishing them before a city-dweller; relinquishing the precepts while mistaking a place that is not secluded for one that is secluded; relinquishing them in a secluded place while believing it not to be secluded; relinquishing them in jest;

relinquishing them before a deva, naga, yaksha, hungry ghost, sleeping person, dead person, or person lacking understanding; or not speaking oneself, or speaking before someone who does not understand.

Such cases and the like are not called relinquishing the precepts.

What is called relinquishing the precepts?

When a bhikkhu has grown weary of the state of a bhikkhu and says, “I relinquish the Buddha; I relinquish the Dharma; I relinquish the Bhikkhu Sangha,” and so forth, stating this clearly, it is called relinquishing the precepts.

Regarding deterioration in the precepts, in some cases the precepts deteriorate without being relinquished, while in other cases they deteriorate and are relinquished. If a bhikkhu has grown weary of the state of a bhikkhu, constantly feels ashamed at heart, and desires the household life, and so forth, but merely says: “I think of my parents, brothers, sisters, wife and children, village, house, fields, gardens, lakes, and ponds. I wish to abandon the Buddha, Dharma, and Sangha, up to and including the training rules. I wish to take possession of the family estate,” or even, “I wish to undertake practices that are not those of a sramana or a son of the Shakyans,” this is called deterioration in the precepts without relinquishing them.

If he thinks, “I wish to relinquish the precepts,” and clearly effects their relinquishment, this is called deterioration in the precepts together with relinquishing them.

What is called parajika?

Just as a person whose head has been severed cannot return to life, a bhikkhu who commits this offense cannot again become a bhikkhu. It is therefore called parajika.

Dwelling in communion means performing the same Sanghakamma and participating in the same recitation of the precepts. Living together without jointly performing these two acts is called not dwelling in communion.

The Mahasanghika Vinaya says:

If one says before members of the five assemblies, laypeople, and others: “I abandon the Buddha; I abandon the Dharma; I abandon the Sangha; I abandon the training rules; I abandon the recitation of the precepts; I abandon dwelling in communion; I abandon shared benefits; I abandon the sutras and treatises; I abandon being a bhikkhu; I abandon being a sramana; I abandon the Shakyan lineage; I am not a bhikkhu. I am a novice. I am a follower of an outside path. I am a layperson. The five sensual pleasures are naturally available, and I shall enjoy them fully”—this is called returning the precepts.

What is called relinquishing the Buddha?

It means abandoning the Perfectly Awakened One, abandoning the Supreme One, abandoning the Omniscient One, abandoning the All-Seeing One, abandoning the One of unobstructed knowledge and vision, abandoning the father of Rahula, abandoning the true golden body, abandoning the perfect aureole, abandoning the thirty-two marks, and abandoning the eighty excellent characteristics. If one abandons any of the Buddha’s epithets, it is all called relinquishing the Buddha, which is to relinquish the precepts. If one says that one abandons the Buddhas of the past or future, this is not called relinquishing the precepts, but one incurs a sthulatyaya offense.

Furthermore, followers of outside paths also claim to have a Buddha. If one truly intends to relinquish the Buddha but says, for example, “I abandon the Buddha of the outside paths,” this is not called relinquishing the precepts, but one incurs a sthulatyaya offense. If one jokingly says, “I relinquish the Buddha,” one commits a vinayatikrama offense. If one speaks by mistake or while insane, there is no offense.

What is called relinquishing the Dharma?

The Dharma does not belong to any of the three periods of time, and its characteristic is eternal abiding. As it is said: “Unconditioned nirvana is free from all afflictions and all suffering and calamity, which will never arise again.” If one says, “I relinquish this Dharma,” or says, “I relinquish the Dharma of the past and future,” both are called relinquishing the precepts.

If one says that one relinquishes the teachings of outside paths, one incurs a sthulatyaya offense. If one says it jokingly, one commits a vinayatikrama offense.

What is called relinquishing the Sangha?

The Sangha refers to the disciples of the Blessed One. The Sangha consists of the four pairs and eight persons[16], who:

– Have perfected faith.

– Have perfected morality.

– Have perfected learning.

– Have perfected samadhi.

– Have perfected wisdom.

– Have perfected liberation.

– Have perfected the knowledge and vision of liberation.

Thus, they are worthy of reverence and offerings and are the unsurpassed field of merit. If one says, “I relinquish this Sangha,” it is called relinquishing the precepts. If one says, “I relinquish the Sangha of the past and future,” or says that one relinquishes a large community of bhikkhus, neither is called relinquishing the precepts, but one incurs a sthulatyaya offense.

If one says that one relinquishes many bhikkhus of the past and future, or says that one relinquishes a single bhikkhu, one commits a vinayatikrama offense. If one says that one relinquishes a single bhikkhu of the past or future, one incurs the remorseful fault of vinayatikrama—that is, a dushkrita for which one reproaches oneself. The same applies to bhikkhunis.

If one says, “I relinquish my preceptor,” this is called relinquishing the precepts. If one says, “I relinquish my acarya,” this is not called relinquishing the precepts, but one incurs a sthulatyaya offense. Distinctions concerning the past and future, as well as hypothetical statements, joking speech, and so forth, are the same as above.

What is called relinquishing the training?

There are three kinds of training:

– The higher training in morality, namely, the full or abbreviated recitation of the Pratimoksha.

– The higher training of mind, namely, the nine successive attainments.

– The higher training in wisdom, namely, the Four Noble Truths.

If one says, “I relinquish these trainings,” in every case it is called relinquishing the precepts.

Hypothetical statements, joking speech, and so forth are the same as before.

What is called relinquishing the recitation? (That is, the three occasions for reciting the precepts: on the fifteenth day, on the fourteenth day, and at an intermediate Uposatha.)

If one says, “I relinquish this recitation,” it is called relinquishing the precepts.

What is called relinquishing dwelling in communion?

There are two kinds of dwelling in communion:

– Pure dwelling in communion: the assembly is entirely pure and performs the Uposatha together.

– Semblant dwelling in communion: those who are impure present the appearance of purity, dwell together with those who are pure, and perform the Uposatha together.

If one says, “I relinquish dwelling in communion,” it is called relinquishing the precepts.

What is called relinquishing shared benefits?

There are two kinds of benefit:

– Benefit of the Dharma, namely, receiving and upholding, reading and reciting, and asking and answering questions.

– Benefit of robes and food, namely, jointly receiving articles offered as donations.

If one says, “I relinquish these benefits,” it is called relinquishing the precepts. If one says only, “I relinquish the benefit of robes and food,” it is not called relinquishing the precepts, but one incurs a sthulatyaya offense.

What is relinquishing the sutras and treatises?

The sutras and treatises comprise nine divisions (that is, the twelve divisions excluding Vaipulya, Vyakarana, and Udana).

If one says, “I relinquish these sutras and treatises,” it is called relinquishing the precepts.

Or one may say: To renounce the sutras and treatises of the past and future is not called relinquishing the precepts, but incurs a Sthūlātyaya offense. Furthermore, if a bhikshu says: “I abandon the Buddha; the Buddha abandons me. I leave the Buddha; the Buddha leaves me. I distance myself from the Buddha; the Buddha distances himself from me. I am weary of the Buddha; the Buddha is weary of me. I forsake the Buddha; the Buddha forsakes me,” all such statements are called relinquishing the precepts. The same applies even to the sutras and treatises. This is called returning the precepts.

If one speaks in anger, speaks hastily, speaks to oneself indistinctly, speaks because of a dispute, supposes oneself to be speaking alone, speaks to someone asleep, speaks to an insane person, speaks to a child, speaks to a nonhuman being, speaks to an animal, or speaks to someone who does not understand, none of these is called relinquishing the precepts. A weakening of the precepts means that one thinks: “I would rather abandon the Buddha, Dharma, and Sangha, even to the point of abandoning the sutras and treatises.” One may further think: “I shall become a novice, a layperson, or a non-Buddhist ascetic.” That person thinks this mentally and says it aloud, but has not yet definitively declared it to another person; this is called a weakening of the precepts.

If one speaks of matters concerning the weakening of the precepts, each utterance incurs one Sthūlātyaya offense.

Furthermore, one gives rise to the thought and says aloud: “It would be better for me to abandon the Buddha,” up to, “It would be better for me to follow the lay way of life.” This is called speaking of matters concerning the weakening of the precepts; each utterance incurs one Sthūlātyaya offense.

The Five-Part Vinaya states:

If one says, “I shall follow the ritual practices of non-Buddhist ascetics,” each utterance incurs one Sthūlātyaya offense. Or if one says, “I shall follow the ritual practices of the white-robed laity,” one incurs a Duṣkṛta, but this is not called relinquishing the precepts. To say aloud, “I relinquish the precepts,” is called relinquishing the precepts.

The Vinaya Saṃgraha states:

“Practice” refers to the Noble Path. “Purity” refers to nirvana. It can be realized only through the Noble Eightfold Path. To engage in impure conduct is therefore to go against right principle.

CHARACTERISTICS OF THE OFFENSE

The cases of violation herein are as follows:

With regard to the passages of defecation, urination, and the mouth: whether with any human, nonhuman, or animal; male, female, hermaphrodite, or paṇḍaka; whether one’s own or another’s—if penetration occurs to even the breadth of a hair-tip, during any of the three periods, namely initial entry, remaining within, and withdrawal, and if at any point there is the perception of pleasure, one commits a Pārājika. If one prepares to do so but does not penetrate, one commits a Sthūlātyaya.

With respect to a damaged sexual organ or sexual intercourse in an improper place, one commits a Sthūlātyaya in every case. Instructing another person to do it incurs a Sthūlātyaya. If one instructs someone but that person does not do it, one incurs a Duṣkṛta.

A bhikshuni commits a Pārājika. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerī incurs a Duṣkṛta and is expelled.

Cases in which there is no offense are: one is asleep, entirely without awareness, and experiences no pleasure; or any circumstance in which there is no lustful intention; or the time before the precept was first established; or one is insane, mentally deranged, or afflicted and overwhelmed by pain.

The Ten Recitations Vinaya states:

There are five circumstances that cause a person to become insane:

– One becomes insane because all one’s relatives and kin have died.

– One becomes insane because all one’s wealth has been lost.

– One becomes insane because one’s livelihood and people have all been lost.

– One becomes insane because the four great elements are disordered and disturbed.

– One becomes insane because of karmic retribution from a previous life.

Although afflicted with insanity in this way, if one knows that one is a bhikshu and engages in sexual intercourse, one still incurs a Pārājika offense.

There are five causes and conditions that make the mind deranged:

– The mind becomes deranged because one is struck by a nonhuman being.

– The mind becomes deranged because a nonhuman being causes it to become so.

– The mind becomes deranged because a nonhuman being consumes the vital essence of the mind.

– The mind becomes deranged because the four great elements are disordered.

– The mind becomes deranged because of karmic retribution from a previous life.

Although one’s mind is deranged in this way, if one knows that one is a bhikshu and engages in sexual intercourse, one still commits a Pārājika.

– There are five kinds of illness that impair the mind—that is, affliction and overwhelming pain:

– An illness impairing the mind arises from wind.

– An illness impairing the mind arises from heat.

– An illness impairing the mind arises from cold.

– An illness impairing the mind arises from all three together.

– An illness impairing the mind arises from seasonal conditions.

Although afflicted with an illness impairing the mind in this way, if one knows that one is a bhikshu and engages in sexual intercourse, one still incurs a Pārājika. If one is unaware of this, there is no offense.

The Samantapāsādikā states:

Such a person sees fire and grasps it as though grasping gold, without perceiving any difference. Seeing feces, the person grasps it as though grasping fragrant sandalwood, without perceiving any difference. If one is insane in this way and violates a precept, there is no offense.

The Mahāsāṃghika Vinaya states:

If a bhikshu, with a defiled mind, wishes to look at a woman, he incurs an offense of remorse for transgressing the Vinaya. If his eyes see her or he hears her voice, he commits an offense of transgressing the Vinaya. If they touch each other, he commits a Sthūlātyaya; if even as little as a sesame seed’s extent makes contact, he commits a Pārājika. If the male organ is large and, although it enters, remains only at the edge of the female organ, he incurs a Sthūlātyaya offense. If a woman’s body has been cut into two parts and one engages in sexual intercourse at either of the two parts, one commits a Sthūlātyaya offense; but if one binds the two parts together and then engages in sexual intercourse, one commits a Pārājika.

What is meant by experiencing pleasure?

It is like a hungry person obtaining food or a thirsty person obtaining drink.

What is meant by not experiencing pleasure?

It is like a beautiful person having various kinds of corpses tied around the neck. It is also like having an abscess cut open or being enveloped in a red-hot net.

It further states: If, with lustful intent, one follows behind a woman, one incurs one offense of transgressing the Vinaya with every step. If, with lustful intent, one speaks with a woman through a partition, one incurs one offense of transgressing the Vinaya with every utterance.

APPENDIX:

The Samantapāsādikā states:

When venerable elders hear of these impure practices, they should not be shocked or dismayed. Why is this? Because the Tathagata, out of compassion for us, established the precepts and therefore spoke these unwholesome words. If they had not been spoken, how could one know the distinctions among Pārājika, Sthūlātyaya, and Duṣkṛta offenses? If a Dharma teacher expounds these matters to others, the listeners should not laugh, jest, or make sport of them. Anyone who laughs or jokes should be expelled. Why is this? The Buddha, in compassion for sentient beings, spoke these words from his golden mouth. Upon hearing them, we should give rise to a sense of shame; why then should we laugh?

ESSENTIAL COMPENDIUM OF THE MEANINGS OF MATTERS IN THE REVISED VINAYA

END OF THE SECOND FASCICLE

Notes:

1 If there are none, say so as above; if there are any, answer that there are and follow the procedure for making the request as instructed in the Essential Guide to Karman Procedures compiled by Venerable Thích Trí Thủ.

2 Four-Part Vinaya 35, Chapter on the Recitation of the Precepts, p. 816b, Taishō 22, no. 1428.

3 Four-Part Vinaya 35, p. 818a28, Taishō 22, no. 1428.

4 Giving consent and declaring purity 與欲清淨û: Giving consent and declaring purity. Sending consent means conveying one’s intention to the Sangha. Here, “intention” means one’s agreement concerning the Sangha’s karman for the recitation of the precepts. Declaring purity means asking someone to report to the Sangha that one is pure and has not violated any training rule. When sending consent, the declaration of purity is included as well. (Essential Guide to Karman Procedures, compiled by Venerable Thích Ðỗng Minh.)

5 Preface to the Ten Recitations Vinaya (Preface to the Ten Recitations Vinaya; Vinaya Recitations), 3 fascicles, translated during the Eastern Jin dynasty by Tripiṭaka Master Vimalākṣa. This translation is incomplete and is not included in the Taishō Canon.

6 Bao-tát-đà 褒薩陀I: Skt. poṣadha, Pāli uposatha; other transliterations: Bố-tát, Bố-sa-tha...

7 Four-Part Vinaya 1, p. 569a19, Taishō 22, no. 1428.

8 Mule 騾...: born from the mating of a male donkey with a female horse.

9 Mahāsāṃghika Vinaya 2, p. 237b23, Taishō 22, no. 1425.

10 Bổ-đặc-già-la 補特伽羅: Skt. pudgala, translated as person or sentient being.

11 Five-Part Vinaya 1, p. 4c21, Taishō 22, no. 1421.

12 Mūlasarvāstivāda Vinaya Saṃgraha 2, p. 532c25, Taishō 24, no. 1458.

13 The Supplementary Practice Record: The Decisions for the Transmission and Promotion of the Supplementary Practice of Calming and Contemplation, 40 fascicles, Taishō 46, no. 1912, composed during the Tang dynasty by Jingxi Zhanran (711–782).

14 Four-Part Vinaya 1, p. 569c18, Taishō 22, no. 1428.

15 A bhikshu wearing a robe made from pieces of discarded cloth.

16 The four pairs and eight classes 四雙八輩: the noble ones of the four approaches and four fruits in the Lesser Vehicle. An approach and its fruit constitute one pair; since there are four such kinds of pairs, the four pairs comprise the eight classes (see “the four approaches and four fruits”).