重治毗尼事義集要

I. GENERAL DISCUSSION OF KARMAN PROCEDURES

Karman means deliberating upon and reaching a final decision concerning matters of the Sangha. In the terminology of the Vinaya Pitaka, it is called “performing a formal procedure to conduct an affair.”

Thus, all acts of the Sangha are accomplished through karman procedures. Therefore, the ancient virtuous masters said: “Only when karman procedures are performed and the acts are carried out precisely as prescribed can it be said that the Right Dharma abides in the world.” Elsewhere it is also said: “One who does not know how to make a motion and perform a karman may not be free from dependence throughout his entire life.” It should therefore be understood that this is the foremost and principal duty of a bhikkhu.

However, laypeople suppose that only the procedure of confessing one’s offenses before another person is a karman; this is no small error. Therefore, the general outline of the matter is specially presented first here. The details of the 101 affairs of the Sangha are dispersed among the various sections and will not be discussed here.

The fourth part of the Dharmaguptaka Vinaya explains:

There are three karman procedures that encompass all karman procedures. These three are:

1. Karman by motion alone.

2. Karman by one motion and one proclamation.

3. Karman by one motion and three proclamations.

These karman procedures encompass all other karman procedures.

– Karman by motion alone is also called a single motion.

– Karman by one motion and one proclamation is called “karman by one proclamation” in the Mahasanghika Vinaya, meaning one motion and one proclamation.

– Karman by one motion and three proclamations is called “karman by three proclamations” in the Mahasanghika Vinaya, meaning one motion and three proclamations.

The Sarvastivada Matrka explains:

There are 101 karman procedures:

– There are 24 procedures of karman by motion alone.

– There are 47 procedures of karman by one motion and one proclamation.

– There are 30 procedures of karman by one motion and three proclamations.

The Mulasarvastivada One Hundred and One Karmans further explains:

The designation “101 karman procedures” merely states a general number; in the extensive Vinaya, the number is not uniformly greater or lesser.

If arranged by category:

– There are 22 procedures of a single motion.

– There are 47 procedures of one motion and one proclamation.

– There are 32 procedures of one motion and three proclamations.

The Karmavacana According to Circumstances explains:

There are as many as 134 procedures:

– There are 39 procedures of a single motion.

– There are 57 procedures of one motion and one proclamation.

– There are 38 procedures of one motion and three proclamations.

Adding 33 procedures performed before another person and 14 procedures performed by mental resolve gives a total of 181 procedures.

Although the categories, sections, articles, and numbers of formal procedures are divided in such thorough detail, this still cannot avoid the offense of “establishing what was not established.” Therefore, whenever Vinaya Master Huaisu discussed this matter, he would say: “It is best simply to follow the original source of the Vinaya.”

The third part of the Dharmaguptaka Vinaya explains:

There are four kinds of Sangha: a Sangha of four persons, a Sangha of five persons, a Sangha of ten persons, and a Sangha of twenty persons.

– A Sangha of four persons may perform all ordinary affairs of the Sangha, except the Invitation, full ordination, rehabilitation from an offense, and Sangha appointments.

– A Sangha of five persons may perform all other affairs of the Sangha except full ordination in a central region where the Sangha is numerous and rehabilitation from an offense.

– A Sangha of ten persons may perform all affairs of the Sangha except rehabilitation from an offense.

– A Sangha of twenty persons may perform every karman procedure. More than twenty persons is even better.

– When a karman procedure is performed for an affair of the Sangha, bhikkhunis and others may not be counted toward the quorum. Persons formally accused, persons expelled, and the person who is the subject of the Sangha’s karman procedure may not be counted toward the quorum of the Sangha.

– One must not perform a karman that is contrary to the Dharma and contrary to the Vinaya; contrary to the Dharma with a divided assembly; contrary to the Dharma with a harmonious assembly; in accordance with the Dharma but with a divided assembly; resembling the Dharma with a divided assembly; resembling the Dharma with a harmonious assembly; or an act in which a valid objection is raised but the proceeding is not halted. (When one who has the right to object raises an objection but the proceeding is not halted, this is equivalent to a divided assembly.)

What is called a karman contrary to the Dharma and contrary to the Vinaya?

When an affair of the Sangha requires only one motion and one proclamation, but the procedure is performed with one motion and three proclamations; or when a motion is made but no proclamation is performed; or when a proclamation is performed without a motion; or when the motion or proclamation is performed too many times—these are contrary to the Dharma. When a matter that ought not to be brought forward for deliberation is nevertheless brought forward—this is contrary to the Vinaya.

What is called a karman in accordance with the Dharma and in accordance with the Vinaya?

When a motion that should properly be made is duly made, and a proclamation that should properly be performed is duly performed—this is in accordance with the Dharma. When a formal accusation that should properly be made is duly made—this is in accordance with the Vinaya.

What is called a karman contrary to the Dharma with a divided assembly?

Those who are absent have not given their consent, and a qualified person present has raised an objection—this constitutes a divided assembly. During the performance of a karman, a motion is made concerning one matter but the karman is performed concerning another—this is contrary to the Dharma.

What is called a karman contrary to the Dharma with a harmonious assembly?

Those who are absent have given their consent, and qualified persons have raised no objection—this constitutes a harmonious assembly. During the performance of a karman, a motion is made concerning one matter but the karman is performed concerning another—this is contrary to the Dharma.

What is called a karman in accordance with the Dharma but with a divided assembly?

Those who are absent have not given their consent, and a qualified person has raised an objection—this constitutes a divided assembly. The karman itself is performed in accordance with the Dharma—this is in accordance with the Dharma.

What is called a karman resembling the Dharma with a divided assembly?

Those who are absent have not given their consent, and a person entitled to object has raised an objection—this constitutes a divided assembly. During the performance of a karman procedure, the karman is performed first and the motion is made afterward—this merely resembles the Dharma.

What is called a karman resembling the Dharma with a harmonious assembly?

Those who are absent have given their consent, and persons entitled to object have raised no objection—this constitutes a harmonious assembly. The karman is performed first and the motion is made afterward—this merely resembles the Dharma.

For which persons does an objection not constitute a valid objection?

When a karman is being performed for bhikkhus, an objection raised by a bhikkhuni, down to a person who should be expelled, does not constitute a valid objection. Nor does an objection raised by a person standing within the ordination platform boundary. Regarding the Dharma of establishing boundaries: the ordination platform boundary is first established, and only afterward is the great boundary established.

When establishing the great boundary, the territory within the ordination platform boundary must be excluded. This is because, in conducting affairs of the Sangha, some matters require only four persons, some require five, some require ten, and some require as many as twenty persons to settle that particular affair of the Sangha. In each such case, the required number of Sangha members may enter the ordination platform boundary to conduct the affair of the Sangha, thus avoiding the trouble of assembling the entire community.

Since a person standing within the ordination platform boundary is thereby outside the great boundary, even if that person objects, the objection does not constitute a valid objection. Nor does an objection raised by a person undergoing the practice of separate residence (one who has committed a grave offense and is undergoing the practice of concealment should not object to a karman of the Sangha); a person abiding in the air through supernormal powers (being four finger-widths above the ground constitutes departure from the boundary); a person concealed from view (who is equivalent to one not present); a person in a place where they can neither be heard nor seen (within a small boundary, members must be close enough for their outstretched arms to touch;

within a great boundary, they must likewise remain within the range of hearing and sight); or the person who is the subject of the Sangha’s karman procedure (except in the cases of full ordination and receiving a Sangha appointment).

When persons such as these raise an objection, it does not constitute a valid objection.

What is called an objection that constitutes a valid objection?

A virtuous bhikkhu (not a bhikkhuni or any person down to one who should be expelled), dwelling together within the same boundary

(and likewise not standing within the ordination platform boundary or undergoing the practice of separate residence), who is not in the air, not concealed from view, and not beyond the range of hearing and sight—when persons of this kind raise an objection, it constitutes a valid objection.

The Mulasarvastivada Ksudrakavastu explains:

There are twelve kinds of persons who are not entitled to raise an objection, and whose words should not be heeded:

– The first is a foolish person, namely one who thinks evil thoughts, speaks evil words, and performs evil deeds.

– The second is a deluded person, namely one who does not retain the Sutra, does not retain the Vinaya, and does not retain the Matrka.

– Third is the class of persons lacking discernment, namely, those who do not thoroughly understand the scriptural teachings of the Tripitaka.

– Fourth is the class of persons lacking skillfulness, namely, those who are not well versed in the doctrines of the Tripitaka.

– Fifth is the class of shameless persons, namely, those who have violated one of the four parajikas.

– Sixth is the class of persons harboring grievances and enmity, namely, those who have just engaged in a dispute or who already bore resentment beforehand.

– Seventh is the class of persons outside the boundary (界).

– Eighth is the class of persons who have been cast out (that is, expelled).

– Ninth is the class of persons whose speech is disorderly, namely, those who speak falsely, speak divisively, speak harshly, or engage in frivolous and confused speech.

– Tenth is the class of persons who abandon their proper deportment, namely, those who leave the place where they are seated.

– Eleventh is the class of persons who have lost their proper nature, namely, those who do what ought not to be done and do not know how to train in the rules of training.

– Twelfth is the class of persons undergoing training.

There are three classes of persons who should raise an objection:

– First is the class of persons abiding in their proper nature.

– Second is the class of persons whose speech is orderly.

– Third is the class of persons who do not abandon their proper deportment.

If persons who have lost their proper nature later return to abiding in their proper nature, they also have the right to object; careful attention should be paid to their words.

If the assembly appoints any of the twelve classes of persons mentioned above, and they say, “Venerable Ones, you should not appoint me,” careful attention should be paid to anyone who speaks thus.

The Mahasanghika Vinaya states:

If a Sangha act requires an assembly of twenty persons to perform the karma but an assembly of ten is used, it is not accomplished. If it requires an assembly of ten but an assembly of five is used; if it requires an assembly of five but an assembly of four is used; if a motion followed by three proclamations is required but a motion followed by one proclamation is performed; or if a motion followed by one proclamation is required but only a single motion is made—the act is not accomplished in any of these cases.

If a single motion is required but a motion followed by one proclamation is performed; if a motion followed by one proclamation is required but a motion followed by three proclamations is performed; if an assembly of four is required but an assembly of five is used; if an assembly of five is required but an assembly of ten is used; or if an assembly of ten is required but an assembly of twenty is used—the act is accomplished in every case.

The Karma Manual of the Dharmaguptaka Vinaya explains:

“When performing any karma procedure, one should first announce:

Those who have not received full ordination must leave.

For bhikshus who are absent, their consent and declaration of purity must be conveyed.

For what purpose has the Sangha now assembled in harmony?

One person, the karmadana, answers according to the matter at hand, such as a karma for the uposatha or a karma for the pravarana...

When performing a karma to establish a boundary, consent cannot be given for absence.

The Sarvastivada Vinaya explains:

Bhikshus should not perform karma together with bhikshunis, except in matters of receiving full ordination, manatta, and rehabilitation from an offense. Bhikshunis may not perform karma concerning bhikshus, except the karmas of not paying homage, not speaking together, and not making offerings.

II. THE MATTER OF ESTABLISHING BOUNDARIES

All lawful acts of the Sangha are accomplished by being carried out within a boundary designated by the Sangha; therefore, this matter must first be explained.

Question: Nowadays, in halls where the Vinaya is recited, either no boundary is established, or only the boundary-establishing procedure from the Great Compassion Repentance is used. Are the Sangha acts performed there validly accomplished?

Answer: If no boundary has been established, then when a Sangha act is performed, should even one shravaka disciple of the Tathagata in Jambudvipa fail to attend, it constitutes a divided assembly, and none of the procedures are accomplished. This is an essential undertaking of the Sangha; how could it be neglected? The establishment of a ritual mandala for repentance ceremonies and mantra recitation belongs to the ritual methods of the Esoteric School and decidedly must not be confused with this matter.

The matter of establishing boundaries may be summarized under five headings:

1. Establishing the ordination-platform boundary.

2. Establishing the great boundary (界).

3. Establishing the boundary within which the robe is not considered separated from its owner.

4. Establishing the pure-kitchen boundary.

5. The expedient establishment of a small boundary.

1. Establishing the ordination-platform boundary

The Second Section[1] explains:

At that time, when the bhikshus had matters requiring karma with an assembly of four persons, five persons, ten persons, or twenty persons, they had to assemble the entire community, causing considerable hardship. The Buddha therefore permitted them to establish an ordination-platform boundary for performing karma.

The method for establishing the ordination-platform boundary:

First, proclaim the designated boundary markers of the ordination platform in the four directions. Posts, stones, embankments, or other such objects may be used as boundary markers.

Establish it by a motion followed by one proclamation. (First ask: Has the Sangha assembled?—Is it in harmony?—Have those who have not received full ordination left?

—For what purpose has the Sangha now assembled in harmony? One person, the karmadana, answers these questions. To the final question, he answers: To perform the karma of establishing the boundary. Only then is the formal motion made):

“Venerable Sangha, please listen: The bhikshus dwelling at this residence have just proclaimed the boundary markers in the four directions of this small boundary (小界). If the time is appropriate for the Sangha, may the Sangha consent to designate the area within the boundary markers in the four directions of this small boundary as the ordination-platform boundary. This is the motion.”

The officiating bhikshu then asks for the final decision:

“Venerable Sangha, please listen: The bhikshus dwelling at this residence have just proclaimed the boundary markers in the four directions of this small boundary. The Sangha now designates the area within the four directions of this small boundary as the ordination-platform boundary. Those elders who consent to the Sangha’s designation of the area within the boundary markers in the four directions of this small boundary as the ordination-platform boundary should remain silent. Those who do not consent should speak. The Sangha has consented to designate the area within the boundary markers in the four directions of this small boundary as the ordination-platform boundary, for it remains silent. Thus do I record this matter.”

When the bhikshus wished to contract or expand the boundary, the Buddha taught: “If you wish to do so, you must first dissolve the old boundary and only then establish a new boundary as desired. Both establishing and dissolving a boundary must be performed by a motion followed by one proclamation.”

2) Establishing the great boundary

According to the Mahishasaka Vinaya:

First establish the ordination-platform boundary, and afterward establish the monastery boundary. When proclaiming the boundary markers in the four directions for the monastery boundary, exclude the inner area.

The Vinaya-samgraha explains:

When establishing boundaries, establish the small boundary first; when dissolving boundaries, dissolve the small boundary last.

Master Xuan Gong (Daoxuan) also followed this teaching. Although Master Huaisu listed the great boundary first, an examination of his commentary shows that he too employed this principle. We should now establish the boundaries accordingly.

The Second Section explains:

First arrange the seats, strike the gandhi, and assemble the entire Sangha in one place; consent for absence is not permitted. Then either a resident bhikshu or one who clearly knows the boundary markers proclaims the markers in the four directions of the great boundary. For example, in the eastern direction, a mountain is taken as the boundary marker, a city wall is taken as the boundary marker... The markers in the other directions are likewise proclaimed. After the proclamation, one who is capable of performing the karma carries out the procedure:

“Venerable Sangha, please listen: A resident bhikshu of this residence has just proclaimed the boundary markers in the four directions of the great boundary. If the time is appropriate for the Sangha, may the Sangha consent to designate the area within the boundary markers in the four directions, excluding the territory of the ordination-platform boundary, as the great boundary, with one common residence and one common recitation of the precepts. This is the motion.”

The officiating bhikshu then asks for the final decision:

“May the venerable Sangha listen! The resident bhikkhus of this dwelling place have just proclaimed the markers of the great boundary in the four directions. The Sangha now uses the area within the markers in the four directions of this boundary, excluding the area of the ceremonial ground, to establish a great boundary with one common dwelling place and one common recitation of the precepts.

Those elders who consent to the Sangha’s using the area within the markers in the four directions of this boundary, excluding the area of the ceremonial ground, to establish a great boundary with one common dwelling place and one common recitation of the precepts should remain silent. Whoever does not consent should speak. The Sangha has consented to use the area within the markers in the four directions of this boundary, excluding the area of the ceremonial ground, to establish a great boundary with one common dwelling place and one common recitation of the precepts.

The Sangha remains silent; therefore, I record this matter thus.”

Two boundaries should not adjoin one another; marker signs should be established so that they may be recognized. Two boundaries should not overlap; there must be a space between the two boundaries—the ceremonial-ground boundary and the great boundary.

If two dwelling places have separate material benefits and separate recitations of the precepts, but now wish to share both material benefits and the recitation of the precepts, both sides should first dissolve their former boundaries and then jointly establish a new boundary.

If, for the protection of their dwelling places, they wish to recite the precepts separately while sharing material benefits, the procedure is likewise the same.

If they wish to share the recitation of the precepts while keeping their material benefits separate, the procedure is likewise the same.

If two dwelling places share the recitation of the precepts and material benefits but wish to have separate recitations and separate material benefits, the procedure is likewise the same.

Two dwelling places that are too far apart may not share one recitation of the precepts and one body of material benefits.

The Five-Part Vinaya explains:

Those who dwell together and share material benefits should not perform the Uposatha separately or establish separate boundaries. If they violate this, they incur a sthulatyaya offense. (According to the Four-Part Vinaya, this is permitted for the protection of the dwelling places. Although their recitations of the precepts and material benefits are separate, they still share both hardship and happiness with one another; therefore, whether they are joined together or divided, it is the same. If travel is difficult or calamities arise, the recitation of the precepts remains as before. Here it is said that this is not permitted because performing the Uposatha separately while dwelling together is itself a manifestation of schism in the Sangha.)

The Vinaya Compendium explains:

A boundary may be established across a river or stream if there is a bridge or ferry. If the bridge or ferry is damaged but there is an intention to repair it, the boundary remains for seven nights; on the eighth night, the boundary is lost. If there is no intention to repair it, the boundary is lost as soon as the bridge or ferry is damaged.

The Mula-nidana explains:

A great boundary may be established within an extent of two and a half yojanas; if it exceeds this, it is not a valid boundary. (One yojana equals thirty miles; thus, two and a half yojanas equal seventy-five miles.) If visiting bhikkhus arrive at another dwelling place where no one is present, and after seven or eight days still no one has come, they should establish a boundary together.

The Ten-Recitation Vinaya states:

Unless the former boundary is first relinquished, a new boundary may not be established.

3) Establishing the boundary within which separation from one’s robes does not constitute loss

The Second Division[2] explains:

At that time, a bhikkhu who cultivated the practice of dispassion saw a cave in an aranya that accorded with his aspiration. He thought: “If I were permitted to sleep apart from my robes, I would dwell in this cave and practice.”

The Buddha said: “A boundary within which separation from one’s robes does not constitute loss should be established by a motion and one proclamation.”

At that time, bhikkhus removed their robes and left them in laypeople’s houses, thereby exposing their bodies when changing robes. The Buddha said: “Exclude villages and the areas belonging to villages.”

(The great boundary of the Sangha may extend as far as seventy miles, and naturally includes villages inhabited by laypeople. Villages are not permanent: a place may not have been a village before but later becomes one, or it may be a village now but later cease to be one. Therefore, it is simply stated: “Exclude villages and the boundaries of villages”; all other areas belong to the boundary within which separation from one’s robes does not constitute loss.)

The motion for the formal act is made as follows:

“May the venerable Sangha listen! This dwelling place constitutes one common dwelling place and one common recitation of the precepts. If it is the proper time for the Sangha, the Sangha consents, excluding villages and the boundaries of villages, to establish a boundary within which separation from one’s robes does not constitute loss. This is the motion.”

The officiant conducting the formal act asks for the decision:

“May the venerable Sangha listen! This dwelling place constitutes one common dwelling place and one common recitation of the precepts. Excluding villages and the boundaries of villages, it is to be established as a boundary within which separation from one’s robes does not constitute loss.

Those elders who consent to the Sangha’s using this dwelling place, excluding villages and the boundaries of villages, to establish a boundary within which separation from one’s robes does not constitute loss should remain silent. Whoever does not consent should speak. The Sangha has consented to use this dwelling place, excluding villages and the boundaries of villages, to establish a boundary within which separation from one’s robes does not constitute loss.

The Sangha remains silent; therefore, I record this matter thus.”

First dissolve the boundary within which separation from one’s robes does not constitute loss, and only afterward dissolve the great boundary.

A boundary within which separation from one’s robes does not constitute loss may not be established across strongly flowing water unless there is a bridge for passage.

The Ten-Recitation Vinaya explains:

If the great boundary is relinquished, the boundary within which separation from one’s robes does not constitute loss is automatically relinquished. If the latter boundary is relinquished, the great boundary remains intact.

4) Establishing the boundary of the pure kitchen

This is also called the pure area. According to the bhikkhus’ way of life, they are not permitted to eat food kept overnight or to sleep in the same place as food. If food is kept within a room belonging to the Sangha, it is called “lodged food,” meaning food with which one has slept. If a bhikkhu eats that food, it is called impure food. A pure-area boundary is therefore established to avoid these two offenses.

The Third Division[3] explains:

It is permitted to establish a pure area within the monastery grounds. A particular room, warming room,[4] or other place is designated for use as the pure area and is then established by a motion and one proclamation.

“May the venerable Sangha listen! If it is the proper time for the Sangha, the Sangha now consents to use the place… and establish it as a pure area. This is the motion.”

The officiant conducting the formal act asks for the decision:

“May the venerable Sangha listen! The Sangha now uses the place… and establishes it as a pure area. Those elders who consent to the Sangha’s using the place… and establishing it as a pure area should remain silent. Whoever does not consent should speak. The Sangha has consented to use the place… and establish it as a pure area. The Sangha remains silent; therefore, I record this matter thus.”

There are four kinds of pure area:

a) When a donor or the person in charge builds quarters for the Sangha—that is, builds a monastery, vihara, or other such structure—he expressly declares: “This place is to be a pure area for the Sangha.”

b) A monastery that someone has built for the Sangha but has not yet offered to the Sangha.

c) A place that is partially enclosed by a fence, or for the greater part is not enclosed by one. The same applies to walls, partitions, ditches, and trenches.

d) A place that the Sangha establishes by a motion and one proclamation.

A bhikkhu’s room and even a shrine dedicated to a deity may be established as a pure area. A good room should not be established as a pure area; rather, the poorest room should be used for this purpose.

5) The expedient establishment of a minor boundary

The Second Division[5] explains:

If the day of Uposatha arrives while bhikkhus are traveling through the wilderness, and the members of the Sangha are in harmony, they should gather in one place to recite the precepts. If harmony cannot be achieved, those who share the same two teachers—the preceptor and acarya—or who are spiritual friends should stop by the roadside, gather in one place, and establish a minor boundary for the recitation of the precepts. It is established by a motion and one proclamation as follows:

“May the venerable Sangha listen! There are now… bhikkhus assembled. If it is the proper time for the Sangha, the Sangha consents to establish a minor boundary. This is the motion.

May the venerable Sangha listen! There are now… bhikkhus assembled to establish a minor boundary. Those elders who consent to the Sangha’s establishing a minor boundary should remain silent. Whoever does not consent should speak.

The Sangha has consented to establish as a minor boundary an area corresponding to the space occupied by these… assembled bhikkhus. The Sangha remains silent; therefore, I record this matter thus.”

(The number of bhikkhus must be stated clearly. All must be seated, and it is in accordance with the Vinaya if, upon extending his hand, one bhikkhu can just touch another.)

After the recitation of the precepts, the boundary should be dissolved before they depart. The same applies to the Invitation Ceremony.

If someone wishes to receive ordination while those who do not consent have not yet left the boundary, those who consent should quickly go outside the boundary, assemble in one place, and establish a small boundary in order to confer ordination upon that candidate. After the ordination has been conferred, the boundary should immediately be dissolved.

(The procedure for dissolving the boundary is the same as that for establishing it, except that the word “establish 結” is replaced by the word “dissolve 解.”)

III. THE MATTER OF RECEIVING ORDINATION

The treatise states: The bhikkhu precepts are the comprehensive rule governing the life of one who has gone forth from the world; from them the Jewel of the Sangha is established. What is important is that, after receiving the precepts, one must uphold and practice them seriously, rather than merely performing a nominal ceremony upon ascending the ordination platform.

The essential matter in an ordination assembly is the performance of the karman. It was a mistake for eminent masters of later generations to incorporate doctrinal instruction into the ordination ritual; the resulting prolix wording prolongs the ceremony, causing vexation and weariness.

Because the lengthy wording causes weariness, candidates have been arranged to receive ordination simultaneously. Such prolix wording is contrary to the Buddha’s regulations, and simultaneous ordination becomes unlawful; consequently, the candidates do not acquire the precepts. Furthermore, great solicitude seems to be shown during ordination, yet after ordination the recipients are left to drift without guidance. This is truly an inverted and erroneous practice!

Now, relying upon the Dharmaguptaka Vinaya, we shall set forth the regulations established by the Buddha so that they may readily be followed.

How should one relate to the preceptor and the ordination masters?

The procedure should accord with the time required and with what is appropriate. If difficult circumstances arise, at most three persons may receive ordination at one time; under no circumstances may there be more.

To avoid rendering the procedure unlawful, four matters will be explained briefly:

a) The procedure for going forth and receiving the Ten Precepts.

b) The procedure for requesting a preceptor and questioning candidates concerning the grave impediments.

c) The procedure for ascending the platform and receiving full ordination.

d) The conditions under which the precepts are or are not acquired.

A. Explanation of the Procedure for Going Forth and Receiving the Ten Precepts

Members of non-Buddhist traditions who seek to undermine the True Dharma must not be admitted to the going-forth.

The Mūlasarvāstivāda Ekottara-karman explains:

When a member of a non-Buddhist tradition requests the going-forth, the Three Refuges and Five Precepts should be given to that person. The person should then be instructed to appear before the Sangha and request four months of probationary residence. The request is as follows:

“May the venerable Sangha listen! I, named..., am a member of a non-Buddhist tradition and request that the Sangha permit me four months of probationary residence. I humbly beseech the Sangha, out of compassion, to allow me to reside on probation for four months.” (This request is made three times.)

The Sangha instructs the person to stand where they can see but cannot hear. After deliberation, the Sangha performs a motion and three proclamations to permit four months of probationary residence. During those four months, the person is tested in every way to ascertain their disposition; after the four months, it is decided whether or not to allow that person to go forth.

Followers of the “Matted-Hair” and “Fire-Worshipping” traditions are exempt from these four months of probation.

Another person’s servant must not be admitted to the going-forth.

Bandits must not be admitted to the going-forth.

The Mahīśāsaka Vinaya states:

If a bandit becomes weary of evil deeds and requests the going-forth, that person should be taken to a region where no one knows them and there be permitted to go forth and receive full ordination.

A debtor must not be admitted to the going-forth.

The Samantapāsādikā states:

If someone pays that person’s debt on their behalf, the person may be admitted to the going-forth.

A person afflicted with any of the following five diseases must not be admitted to the going-forth: leprosy, tumors, vitiligo, wasting disease[6], or insanity (incurable diseases).

– A person whose parents do not consent must not be admitted to the going-forth.

The Samantapāsādikā states:

In certain regions and countries, a person may be admitted to the going-forth without asking the parents’ permission.

An official still serving in the government must not be admitted to the going-forth.

Once that person no longer receives official rations, they may be admitted. Alternatively, if they request the king’s permission and the king consents, they may be admitted.

One who has violated a bhikkhuni’s celibacy, one who enters the Order with the mind of a thief, a pandaka, an animal, or one who has committed any of the five heinous offenses—if not yet gone forth, such a person must not be admitted to the going-forth; if already gone forth, that person must be expelled.

Concerning one who has violated a bhikkhuni’s celibacy, the Samantapāsādikā explains: If the first sexual violation with a bhikkhuni causes her to lose her virginity, the offender may not go forth. If that person violates the same bhikkhuni a second time, this does not constitute an impediment to going forth.

Concerning one who enters the Order with the mind of a thief, the Mahāsāṃghika Vinaya explains: If a person voluntarily went forth but never participated in the Uposatha or Invitation Ceremony, then returned to lay life and afterward developed a wholesome intention and requested to go forth again, that person may be admitted to the going-forth and receive full ordination. If that person had previously participated in the Uposatha or Invitation Ceremony, they are called one who dwells in the Order to steal the Dharma and may not be admitted to the going-forth. The same applies to a prince or the son of a great minister who, while fleeing danger, puts on monastic robes by himself.

If one wishes to shave a person’s head and admit them to the going-forth within the Sangharama, the entire Sangha must be informed. If the Sangha cannot be assembled, the person concerned must be led to each room so that the occupants may be informed, and only then may the head be shaved. If the Sangha can be assembled, a formal announcement must be made before the head is shaved. The announcement is as follows:

“May the venerable Sangha listen! This person, named..., requests me, named..., to shave their head. If the time is appropriate for the Sangha, may the Sangha consent to allow this person, named..., to shave their head. This is the announcement.”

The Mahāsāṃghika Vinaya explains: It is not permitted to admit a person to the going-forth without informing the Sangha. If one announces the shaving of the head but does not announce the going-forth, one commits a Vinaya transgression. If neither matter is announced, one commits two Vinaya transgressions. If the person is admitted outside the boundary, there is no offense.

The acharya should make the following formal announcement:

“May the venerable Sangha listen! This person, named..., requests the bhikkhu named... to admit them to the going-forth. If the time is appropriate for the Sangha, may the Sangha consent to allow this person, named..., to go forth. This is the formal announcement.”

(If there are fewer than four bhikkhus, the formal announcement should not be made.)

Going forth means receiving the Ten Precepts. If one does not receive the Ten Precepts but merely has one’s head shaved, this cannot be called going forth. After receiving the Ten Precepts, one is said to share the Dharma of a novice.

After the announcement has been made, the person is instructed to put on robes of subdued color, bare the right shoulder, kneel with palms joined, and say:

“I, named..., take refuge in the Buddha; I take refuge in the Dharma; I take refuge in the Sangha. I go forth under the Tathagata. The bhikkhu named... is my preceptor. The Tathagata, the Supreme Person, the Perfectly Enlightened One, is my Blessed One.” (Recite three times.)

“I, named..., have taken refuge in the Buddha; I have taken refuge in the Dharma; I have taken refuge in the Sangha. I have gone forth under the Tathagata. The bhikkhu named... is my preceptor. The Tathagata, the Supremely True One, the Perfectly Enlightened One, is my Blessed One.” (Recite three times.)

“As all Buddhas abstain from taking life throughout their lives, so too shall I, named..., abstain from taking life throughout my life.”

“As all Buddhas abstain from stealing throughout their lives, so too shall I, named..., abstain from stealing throughout my life.”

“As all Buddhas abstain from sexual activity throughout their lives, so too shall I, named..., abstain from sexual activity throughout my life.”

“As all Buddhas abstain from false speech throughout their lives, so too shall I, named..., abstain from false speech throughout my life.”

“As all Buddhas abstain from drinking intoxicants throughout their lives, so too shall I, named..., abstain from drinking intoxicants throughout my life.”

“As all Buddhas abstain throughout their lives from wearing garlands of fragrant flowers and applying perfumes to their bodies, so too shall I, named..., abstain throughout my life from wearing garlands of fragrant flowers and applying perfumes to my body.”

“As all Buddhas abstain throughout their lives from dancing, singing, and musical performances, and from going to see or hear them, so too shall I, named..., abstain throughout my life from dancing, singing, and musical performances, and from going to see or hear them.”

“Just as all Buddhas, throughout their lives, do not sit upon high and luxurious beds, I, named..., likewise throughout my life will not sit upon high and luxurious beds.”

“Just as all Buddhas, throughout their lives, do not eat at improper times, I, named..., likewise throughout my life will not eat at improper times.”

“Just as all Buddhas, throughout their lives, do not accept or handle coined gold and silver or precious objects, I, named..., likewise throughout my life will not accept or handle coined metal[7], gold, silver, or precious objects.”

The Three Refuges and the Ten Precepts above are all recited under the guidance of the Acarya. Next, the Acarya instructs:

“You have now received the Ten Precepts of a novice. You should uphold them throughout your life and never transgress them. You should make offerings to the Three Jewels. You must not disobey any instruction given in accordance with the Dharma by your preceptor or Acarya. Always maintain a respectful mind toward senior, intermediate, and junior monastics. Diligently pursue study, seated meditation, and sutra recitation. Assist in meritorious deeds. Close the gates to the three evil destinies and open the gateway to nirvana. With regard to the dharmas of a bhiksu, you should cultivate Right Action so as to attain the four fruits of the path.”

(To receive the novice precepts, one must have both teachers: a preceptor and an Acarya. This was the case when the Venerable Sariputra served as preceptor and the Venerable Maudgalyayana served as Acarya at the ordination platform where Rahula received the novice precepts. If this was so even for Rahula, it should be understood that it applies all the more to other cases.)

Question: According to the rite of the novice’s Ten Precepts, one first receives the Three Refuges and the Five Precepts, and then the Ten Precepts of renunciation are proclaimed. This is the Buddha’s essential rule. Suppose a layperson wishes to go forth but, without receiving the Five Precepts, hastily receives the Ten Precepts. Is this in accordance with the Dharma?

Answer: If the person has already received the Five Precepts, he should be permitted to shave his head and then receive the Ten Precepts. If he has not received the Five Precepts, he should first receive the Five Precepts, then shave his head, after which the Ten Precepts are proclaimed. If, without receiving the Five Precepts, the Ten Precepts are hastily proclaimed, this is comparable to receiving full ordination without first receiving the Ten Precepts. Although the person obtains the precepts, both teachers—the preceptor and the Acarya—incur an offense.

The second section[8] explains:

Lodgings and bedding are allocated to novices in sequence after the most junior bhiksu. Novices must not be allowed to sit or lie upon corded beds. If they are able to keep them from becoming soiled, they may be permitted to sit or lie upon them.

The fourth section[9] explains:

Novices should be ranked according to their age in years. If their ages are equal, they should be ranked according to their age in the Dharma, that is, the number of years since they went forth.

The Mahasanghika Vinaya explains:

The youngest age for a novice is seven. If a seven-year-old cannot distinguish good from bad, he should not be permitted to go forth. The oldest age is beyond seventy, provided the person is capable of performing duties. If someone under seventy is unable to perform any duties and must rely upon others even to lie down or sit up, he should not be permitted to go forth. If a seventy-year-old is strong and healthy and is able to practice and perform duties, he should be permitted to go forth. When he goes forth, his beard should be shaved first and his head afterward.

One should not tell a person seeking to go forth that monastic life is pleasant. One should say that monastic life is arduous: everything from food to sleep is in short supply, and one must remain awake much of the time. Ask him, “Can you endure this?” If he says that he can, then permit him to shave his head.

From seven through thirteen years of age, one is called a “Crow-Scaring Novice.”

From fourteen through nineteen years of age, one is called a “Novice Conforming to the Dharma.”

From twenty through seventy years of age, one is called a “Nominal Novice.”

Food and out-of-season robes are provided equally. As for the robe given for the rains retreat, a novice is permitted to receive one-half or one-third of the share allotted to a bhiksu.

The Mula-nidana explains:

A child who is only six years old must not be permitted to go forth even if he is able to scare away crows. Even if a child is seven years old, he must not be permitted to go forth if he is unable to scare away crows.

Question: The Sutra on the Merit of Going Forth says: “Within Jambudvipa, if a person goes forth and observes the precepts in purity for one day and one night, or even for a mere moment, the benefits are immeasurable. Whoever obstructs or prevents that person from going forth thereby robs him of immeasurable wholesome wealth and must undergo evil consequences.” Yet the Mahasanghika Vinaya says: “One should not tell a person seeking to go forth that monastic life is pleasant; one should say that monastic life is arduous, and so forth.” Does this not constitute obstructing and preventing someone from going forth?

Answer: One should not obstruct a person who goes forth with a faithful mind. Those who enter the path with improper motives must be carefully examined. To obstruct a person of wholesome intent causes that person to lose and retreat from wholesome roots; yet failing to examine candidates will bring about the ruin of the Buddhadharma. Furthermore, the sutra merely exhorts friends and relatives not to obstruct them, whereas the Vinaya instructs preceptors and Acaryas not to accept disciples indiscriminately.

The Samantapasadika Vinaya Commentary clearly states:

A novice who commits any of the following ten evils must be expelled: killing, stealing, sexual misconduct, deception, drinking alcohol, slandering the Buddha, slandering the Dharma, slandering the Sangha, holding wrong views, and defiling a nun. If he reforms and does not repeat any of the first nine, he may still be permitted to receive full ordination. If he commits the last, he can never be permitted to do so.

According to the Sarvastivada Treatise, anyone who violates a major precept among the Five Precepts or Eight Precepts is no longer able to advance directly in cultivation, much less a novice. The present statement that “he may be permitted to receive full ordination” places emphasis upon repentance and never repeating the offense. It is comparable to a bhiksu who, having committed an offense, does not conceal it in the slightest and is thereafter permitted to train in the precepts. In fulfilling the responsibilities of a preceptor, this matter should be kept especially confidential and must not be secretly learned by novices.

Question: During the formal conferral of the precepts, why does the preceptor not proclaim them? A later passage also says that one may obtain the precepts even when the preceptor is absent. Suppose the Acarya is absent; can the preceptor confer them in his stead?

Answer: Although one relies upon the preceptor when receiving the precepts, the formal motion and karman must necessarily be conducted under the direction of the Acarya. The essential point of the monastic precepts concerns the proper order of the Sangha, and they are not permitted to be conferred privately. If the preceptor were allowed to proclaim them himself, the karman officiant would be deprived of authority. This would inevitably lead to disorder in the ordination of those who go forth.

B. Explanation of the Procedure for Inviting a Preceptor and Questioning the Candidate About Serious Impediments

The Ordination Skandhaka[10] states:

At that time, some people went forth to study the path but received no instruction. They lost their proper deportment, wore their robes improperly, begged for food contrary to the Dharma, and accepted impure food everywhere. Some accepted food in impure bowls; during meals they shouted and clamored like Brahmins at a gathering. When a bhiksu became ill, no one cared for him, and he eventually died. The bhiksus reported this to the Buddha. The Buddha taught: “From now onward, I permit there to be preceptors. A preceptor should regard his disciple as his own young child. A disciple should serve his preceptor as he would serve his father. They should respect and care for one another. In this way, the True Dharma may long endure and its benefits become ever more extensive.”

The rite for inviting a preceptor is as follows: Bare the right shoulder, kneel, join the palms, and make this declaration:

“I, named..., now invite the Venerable One to be my preceptor. May the Venerable One be my preceptor. Relying upon the Venerable One, may I receive full ordination.” (Say this three times.)

The preceptor should reply:

“I consent!” Or he may say, “I shall instruct you!” Or, “Remain pure and do not become heedless!”

When one first shaves the head and goes forth, one should likewise invite a preceptor. Only the wording is changed to: “Relying upon the Venerable One, may I go forth and receive the precepts.”

If the preceptor under whom one received the Ten Precepts is still alive, one should not invite another preceptor.

When receiving full ordination, if the preceptor who conferred the Ten Precepts has traveled far away, has died, has relinquished the precepts, or has been expelled and is therefore no longer available as a refuge, one must select a senior bhiksu and invite him to serve as one’s preceptor.

The Vinaya stipulates that the thirteen disqualifying impediments must be asked about before performing the motion and three proclamations to confer full ordination. (Each matter must be explained clearly to the candidate before he answers.)

The thirteen disqualifying impediments:

1) Have you committed a pārājika offense? (A pārājika offense is an offense whereby one is cast aside.) This means that one previously received the Buddha’s precepts, violated one of the four grave prohibitions, and was cast out of the ocean of the Buddhadharma. (If one violates a grave precept among the Ten Precepts, Eight Precepts, or Five Precepts and sincerely repents, one may be forgiven. But if one violates a grave precept of the Full Precepts, then, should that former monastic wish to enter the path and practice again, he is forever forbidden from receiving full ordination.)

2) Have you violated another person’s pure conduct? (If one has not oneself received the Buddha’s precepts but violates the pure conduct of a precept-observing disciple of the Buddha, this is called violating pure conduct. If one violates the pure conduct of a member of any of the five assemblies, repentance is permitted. But if one violates the pure conduct of a bhikkhu or bhikkhuni, the offense cannot be absolved through repentance.)

3) Are you one who entered the path with the mind of a thief? (If, while a layperson or novice, one secretly listened to Sangha acts or the recitation of the precepts and participated in the affairs of the Sangha, this is called entering the path with the mind of a thief—“one who steals the True Dharma.”)

(The Mahāsāṃghika Vinaya says: If one listened secretly but did not clearly understand the matter from beginning to end, one may receive full ordination.)

4) Are you one who has repudiated both the Buddhist and non-Buddhist paths? (This refers to one who came from a non-Buddhist path and requested full ordination, then returned to the non-Buddhist path, and now requests full ordination again. Such a person is one who has repudiated both the Buddhist and non-Buddhist paths.)

5) Are you a paṇḍaka? (That is, a person who is neither a man nor a woman.)

6) You are not one who killed his father, are you? (One who killed a stepfather or foster father may still be permitted to repent, but one who killed his own biological father cannot be admitted to repentance.)

7) You are not one who killed his mother, are you? (As in the case concerning the father above, one who killed his biological mother is not admitted to repentance.)

8) You are not one who killed an arhat, are you? (One who killed a person who had attained one of the three lower fruits may still be permitted to repent, but one who killed an adept beyond training who had attained the fourth fruit is not admitted to repentance.)

9) You are not one who caused a schism in the Sangha, are you? (If one played either a principal or supporting role in disrupting the Dharma-wheel Sangha, or the principal role in disrupting the karma Sangha, then returned to lay life and later came back, one may not receive full ordination. If one played a supporting role in disrupting the karma Sangha and later returned, one may receive full ordination.)

10) You are not one who, with malicious intent, caused the Buddha’s body to bleed, are you? (After the Buddha’s nirvana, this impediment is stated according to the ancient wording. Today we may ask: You are not one who, with malicious intent, desecrated an image of the Buddha, are you? If one has done so, this also constitutes a grave impediment.)

11) You are not a nonhuman being, are you? (If a deva, asura, ghost, or spirit assumes human form and seeks full ordination, that being does not obtain the precepts.)

12) You are not an animal, are you? (If a nāga or the like assumes human form and seeks full ordination, that being likewise does not obtain the precepts.)

13) You are not a person with both sexual characteristics, are you? (This refers to a person whose single body possesses both male and female faculties.)

C. The Procedure for Ascending the Ordination Platform and Receiving Full Ordination

The second section[11] explains clearly:

There are three kinds of persons who may not receive full ordination:

1) One who refuses to state his own name.

2) One who does not state the name of his preceptor.

3) One who refuses to request the precepts.

When receiving full ordination, one must not wear lay clothing or the clothing of non-Buddhist practitioners, nor adorn the body with ornaments.

Those who are overcome by sleep, intoxicated, insane, naked, or enraged must not be given full ordination.

No one may be compelled to receive full ordination.

Full ordination must not be conferred upon anyone whose four limbs or six faculties are incomplete, whose physical appearance is deformed, who suffers from numerous illnesses, or who would bring defilement upon the Sangha. Persons such as these may not receive full ordination.

The teachers and disciples must be legally qualified, and the required quorum must be complete. If one is in midair, invisible, beyond the range of sight or hearing, or outside the established boundary, it cannot be called receiving full ordination.

If one receives full ordination without first receiving the novice precepts, that person obtains the precepts, but the Sangha commits an offense.

After the preceptor has examined the novice and ascertained that he is free of the thirteen disqualifying impediments, the robes and bowl are prepared, the karma master and instructing master are selected and invited, together with the venerable witnesses, and only then does the candidate ascend the ordination platform.

The candidate is directed to stand at a place where he can be seen but cannot hear. The karma master must make a formal motion appointing the instructing master. The text of the motion is:

“Venerable Sangha, please listen! The novice whose Dharma name is... follows the preceptor whose name is... and seeks to receive full ordination. If the time is appropriate for the Sangha, may the Sangha consent to appoint the bhikkhu whose name is... as the instructing master. This is the motion.”

Having been appointed, the instructing master goes to the candidate for full ordination and says: “This is the antarvāsa, this is the uttarāsaṅga, this is the saṅghāṭi, and this is the pātra[12]. Do you possess them all?”

The candidate replies: “Yes, I possess them all.”

The instructing master continues: “Good man, listen! Now is the time for utmost sincerity, the time when you must speak truthfully. I will now question you; answer each of my questions accordingly. If the answer is no, simply say no. If the answer is yes, simply say yes:

– What is your name?

– My Dharma name is...

– Who is your preceptor?

– ...

– Are you fully twenty years of age?

– ...

– Do you possess all the robes and the bowl?

– ...

– Have your parents given their permission?

– ...

(If the parents are deceased, this must also be stated clearly.)

– Do you owe a debt to anyone?

– ...

– Are you a servant?

– ...

(If he is a servant but his master has given permission, this must also be stated clearly.)

– Are you in government service?

– ...

(If he remains in government service but has obtained his superior’s permission, this must also be stated clearly.)

– Are you a man?

– ...

(Here, “man” means a male person.)

– Do you, as a man, have any incurable disease?

– ...

(The five kinds of incurable disease are to be enumerated clearly.)”

The instructing master continues: “Just as I have now questioned you, you will shortly be questioned in the same way before the Sangha. Answer before the Sangha exactly as you have answered me.”

After saying this, the instructing master returns before the Sangha, conducts himself according to the customary deportment, stands within arm’s reach of the Sangha, and makes the following motion:

“Venerable Sangha, please listen! The novice whose Dharma name is... follows the preceptor whose name is... and seeks to receive full ordination. If the time is appropriate for the Sangha, may the Sangha consent. I have finished questioning him regarding the disqualifying impediments. Please permit the novice to enter. This is the motion.”

After making the motion, he turns, goes out, and signals the candidate to enter before the Sangha. Because the candidate is carrying his robes and bowl, he is instructed to bow to the Sangha; he is then directed to approach the karma master, kneel, and place his palms together. He is guided to make the following formal request:

“Venerable Sangha, please listen! I, whose Dharma name is..., follow the preceptor whose name is... and seek to receive full ordination. I, whose Dharma name is..., now request full ordination from the Sangha. May the bhikkhu whose name is... serve as my preceptor. May the Sangha compassionately rescue me.” (The precepts are requested three times in this manner.)

The karma master makes the motion:

“Venerable Sangha, please listen! The novice whose Dharma name is... follows the bhikkhu whose name is... and seeks to receive full ordination. The novice whose Dharma name is... now requests full ordination from the Sangha. The bhikkhu whose name is... will serve as his preceptor. If the time is appropriate for the Sangha, may the Sangha consent that I question him regarding the disqualifying impediments. This is the motion.”

The karma master then asks the candidate: “Good man, listen! Now is the time for utmost sincerity, the time when you must speak truthfully. I will now question you. Answer each of my questions accordingly. If the answer is no, simply say no. If the answer is yes, say yes:

– What is your Dharma name? - Who is your preceptor? - Are you fully twenty years old? - Do you have all your robes and bowl? - Do your parents permit you? - Do you owe anyone a debt? - Are you a slave? - Are you a person holding public office? - Are you a man? - Do you have any of the following ailments: leprosy, abscesses, white leprosy, consumption, or insanity? (The questions and answers are as presented above).

Thereafter, the motion and three proclamations are made as follows:

“May the venerable Sangha listen! The novice whose Dharma name is... follows the bhikkhu named... and seeks to receive full ordination. The bhikkhu named... will serve as his preceptor. The novice whose Dharma name is... has declared himself pure and free of all impediments; he is fully twenty years old and has all three robes and an alms bowl. If it is the proper time for the Sangha, may the Sangha consent. The Sangha now confers full ordination upon the novice whose Dharma name is..., with the bhikkhu named... as his preceptor. This is the motion.”

The karman officiant asks and brings the matter to a decision:

“May the venerable Sangha listen! The novice whose Dharma name is... follows the bhikkhu named... and seeks to receive full ordination. The novice whose Dharma name is... now requests full ordination from the Sangha, with the bhikkhu named... as his preceptor.

The novice whose Dharma name is... has declared himself pure and free of impediments; he is fully twenty years old and has all three robes and an alms bowl. The Sangha now confers full ordination upon the novice whose Dharma name is..., with the bhikkhu named... as his preceptor. Let any elder who consents to the Sangha’s conferring full ordination upon the novice whose Dharma name is..., with the bhikkhu named... as his preceptor, remain silent.

Whoever does not consent should speak. This is the first proclamation.” (The second and third proclamations are spoken in the same way.)

“The Sangha has consented to confer full ordination upon the novice whose Dharma name is..., with the bhikkhu named... as his preceptor. The Sangha remains silent; therefore, I record the matter thus.”

The Five-Part Vinaya clearly states:

After he has received ordination, he should be told: “You have now received ordination in such-and-such year, such-and-such month, on such-and-such day, and at such-and-such hour. You must remember this throughout your life.”

The second part[13] clearly states:

At that time, after a bhikkhu had received ordination, the entire assembly returned to the residence. He alone encountered his former wife and engaged in sexual misconduct with her. When he returned to the assembly, they asked him why he had come back late. He related what he had done. The assembly told him to depart elsewhere at once. He said, “Why did you not tell me of this beforehand, so that I would not have done it?!” The bhikkhus reported this to the Buddha. The Buddha taught: “From now on, after the karman has been performed, the four grave precepts must be explained first, so that such misconduct may be avoided.”

The Sarvastivada Treatise clearly states:

When the motion and three proclamations have been completed, the precepts have been obtained. The subsequent explanation of the four supports and so forth is merely to impart understanding.

Conferring the four grave precepts:

“Good man, listen attentively! The Tathagata, the Worthy One, the Perfectly Enlightened One, has taught the four parajika dharmas. If a bhikkhu violates any one of them, he is no longer a sramana and no longer a son of the Sakyan clan.

1) You must not engage in sexual intercourse or commit an impure act. If a bhikkhu commits an impure act and submits to sexual intercourse, even with an animal, he is no longer a sramana and no longer a son of the Sakyan clan. At that time, the Blessed One gave this analogy: Just as a person whose head has been severed cannot live again, so too, after a bhikkhu violates a parajika dharma, he cannot return to the conduct of a bhikkhu. You must not violate this throughout your life. Can you uphold it? Answer: I can.

2) You must not steal, even as much as a blade of grass. If a bhikkhu steals from another property worth five coins or more than five coins—whether he takes it himself, instructs another to take it, destroys it himself, instructs another to destroy it, cuts it down himself, tells another to cut it down, burns it, buries it, or alters its appearance—he is no longer a sramana and no longer a son of the Sakyan clan. Just as a tala palm whose core has been cut out cannot live again, so too, after a bhikkhu violates a parajika, he can never return to the conduct of a bhikkhu. You must not violate this throughout your life. Can you uphold it? Answer: I can.

3) You must not intentionally take the life of a living being, even that of an ant. If a bhikkhu intentionally takes a human life with his own hand, places a knife in another’s hand, tells someone to die, praises death, urges someone to die, administers poison, causes an abortion, or casts a curse to cause death—whether he devises the means himself or instructs another to do so—his conduct is no longer that of a sramana, and he is no longer a son of the Sakyan clan. The analogy states: Just as a needle whose eye is broken can no longer be used, so too, after a bhikkhu violates a parajika dharma, he cannot return to the conduct of a bhikkhu. You must not violate this throughout your life. Can you uphold it? Answer: I can.

4) You must not speak falsely, even in jest. If a bhikkhu, though it is untrue and he does not possess such attainments, declares of himself: ‘I have attained a superhuman state; I have attained dhyana; I have attained liberation; I have attained samadhi; I have attained the four formless absorptions; I have attained the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or the fruit of arhatship; devas, nagas, ghosts, and spirits come to attend upon me,’ he is no longer a sramana and no longer a son of the Sakyan clan.

The analogy states: Just as a great stone that has broken in two cannot be joined together again, so too, after a bhikkhu violates a parajika dharma, he cannot return to the conduct of a bhikkhu. You must not violate this throughout your life. Can you uphold it?

Answer: I can.

(The foregoing are the four grave precepts.)

Now come the four supports:

“Good man, listen attentively! The Tathagata, the Worthy One, the Perfectly Enlightened One, taught the Dharma of the four supports. Relying upon these, a bhikkhu is able to go forth, receive full ordination, and fulfill the Dharma of a bhikkhu.

1) A bhikkhu relies upon rag robes. Relying upon these, he is able to go forth, receive full ordination, and fulfill the Dharma of a bhikkhu. Can you uphold this throughout your life? Answer: I can.

As allowable additional requisites, robes offered by a donor and discarded robes that have been cut may be accepted.

2) A bhikkhu relies upon the practice of almsround. Relying upon this, a bhikkhu is able to go forth, receive full ordination, and fulfill the Dharma of a bhikkhu. Can you uphold this throughout your life? Answer: I can.

As allowable additional provisions, he may accept a meal assigned by the Sangha, offerings made by donors on observance days, regular invitations from the Sangha, or invitations from donors.

3) A bhikkhu relies upon dwelling beneath a tree. Relying upon this, he is able to go forth, receive full ordination, and fulfill the Dharma of a bhikkhu. Can you uphold this throughout your life? Answer: I can.

As allowable additional lodgings, he may accept a private room, a small temporary shelter, or two rooms with a single entrance.

4) A bhikkhu relies upon medicines made from decomposed substances[14]. Relying upon these, he is able to go forth, receive full ordination, and fulfill the Dharma of a bhikkhu. Can you uphold this throughout your life? Answer: I can.

As allowable additional medicines, he may accept ghee, oil, fresh butter, sugar, or rock sugar.

Concluding instruction:

“You have now received ordination; the motion and three proclamations have been duly accomplished in accordance with the Dharma. The procedure was correctly performed. The preceptor acted in accordance with the Dharma.

The acarya acted in accordance with the Dharma. The Sangha was complete and in conformity with the Dharma. You should diligently receive and study the teachings.

You should encourage meritorious deeds, repair stupas, and make offerings to the Buddha, the Dharma, and the Sangha. Whatever the preceptor and acarya teach in accordance with the Dharma, you must not oppose. You should study, recite the sutras, and diligently seek skillful means.

Within the Buddha’s teaching, seek to realize the fruit of stream-entry, once-returning, non-returning, and arhatship. In this way, your original resolve in going forth will not have been in vain, and its fruits will not be lost. Whatever you do not understand, you should ask your preceptor and acarya.”

(After completing the dedication of merit, instruct the precept candidates to leave first; the Ten Masters then leave in sequence. In Chinese this is called “those in the last seats depart first.”)

D. Methods by Which the Precepts Are or Are Not Obtained

The second section[15] explains:

When the eight calamities or other circumstances are encountered, it is permissible for only two or three precept candidates at a time to undergo the karma procedure, but no more.

(The eight calamities are: rulers, bandits, floods, fires, illness, humans, nonhumans, and venomous creatures. Other circumstances include: a large assembly but few sitting mats, or few dwellings while rain pours in through leaking roofs.)

The Ten Recitations Vinaya says:

Four persons must not receive the full precepts at the same time.

The Mulasarvastivada Miscellaneous Matters says:

Four persons must not receive the bhiksu ordination (full ordination) together. Why? Because this assembly would be performing the karma procedure for that assembly, which is contrary to principle.

The Five-Part Vinaya explains:

It is permissible to confer the full precepts when the Sangha has assembled for the Uposatha or the Pavarana. One should not obstruct a person’s ordination on account of some minor matter. Whoever arrives first at the place of ordination should be ordained first. If two persons are of the same age, the disciple whose preceptor has greater seniority in rains retreats should be ordained first.

(Within the ordination platform, only the master performing the karma procedure is seated in the center. If two bhiksus each bring a novice to request ordination, the disciple of the preceptor with greater ordination seniority should be ordained first. It should be understood that when the full precepts are conferred upon this novice, the other preceptor serves as an attesting elder. Conversely, when the full precepts are conferred upon the other novice, this preceptor serves as an attesting elder.)

If the preceptors are also equal. (This statement has two meanings:

– The two preceptors have equal ordination seniority.

– One of them possesses greater virtue and understanding.

In cases such as the Venerable Upali, Sariputra, and others, they were permitted to ordain two or three disciples in a single year.)

At each karma procedure, whoever is named first should be ordained first. (It is like twins: the child who emerges from the womb first assumes the role of elder sibling.) The same applies in the case of three persons. In all other circumstances as well, a karma procedure may be performed for only three persons at a time. In no case may it be performed for four persons at once.

The second section[16] explains:

Without a preceptor, one may not receive the precepts.

The Samantapasadika says:

If ordination is conferred without a preceptor, the person who initiates it commits a duskrta offense, and the precept candidate does not obtain the precepts.

The Sarvastivada Treatise explains:

If one has previously invited a preceptor in order to receive the ten precepts, one may still obtain the ten precepts even if the preceptor is not present. If the preceptor has passed away and the precept candidate knows this, the candidate does not obtain the precepts. If the candidate does not know, the candidate obtains the precepts.

In the case of receiving the full precepts through a karma procedure consisting of one motion and three proclamations, if the preceptor is not present, one may not receive the precepts, because the required number of Sangha members is incomplete. If the required number is complete, then even without a preceptor, the candidate still obtains the precepts.

The second section[17] explains:

With two preceptors, or even several preceptors, one likewise may not receive the precepts. (A person has only one personal preceptor. Just as one cannot have several biological fathers, so too is this the case. If someone acts as preceptor for one precept candidate but as an attesting elder for another, this does not fall under the present case.)

When the preceptor has nine rains of seniority, the candidate is said to obtain the precepts, but the members of the Sangha incur an offense.

The Record of the Buddhist Religion as Practised in India and the Malay Archipelago says:

It is proper for the personal preceptor to have completed ten rains. As for the karma master, the instructing master, and the others, there is no fixed requirement.

The Vinaya-samgraha explains:

If ten persons can be assembled in a border region, yet five are used to confer the full precepts, the Sangha incurs an offense of transgressing the rule. If only five persons can be assembled and five are used, it is called a proper ordination.

If the Sangha lacks the required number, the Buddha must not be counted to complete it, because the essential natures of the Buddha Jewel and the Sangha Jewel are distinct. If insane persons, deaf persons, members of Devadatta’s faction, and so forth are counted to complete the number, the full ordination is not valid. (Devadatta’s faction refers to the companions of Devadatta[18] who caused a schism in the Sangha.)

The Sarvastivada Vinaya explains:

In the case of Mahaprajapati Gautami, who accepted the eight rules as her ordination, the Buddha did not appoint anyone to act as her preceptor or acarya. However, the Venerable Ananda may be called her acarya, that is, her teacher.

The Mulasarvastivada Nidana explains:

If a person who is not subject to any impediment declares, “I am subject to an impediment,” that person receives full ordination, but the bhiksus incur an offense of transgressing the rule. If a person who truly is subject to an impediment declares, “I am not subject to any impediment,” that person is not considered to have received full ordination, but the bhiksus do not commit an offense. If they say, “Do not confer full ordination,” the bhiksus incur an offense of transgressing the rule. If a person receives full ordination without first receiving the ten precepts, that person obtains the precepts, but the bhiksus incur an offense of transgressing the rule. (This accords with the position of the Four-Part Vinaya.)

The second section of the Four-Part Vinaya explains:

If a precept candidate knows that the preceptor does not observe the precepts yet seeks the full precepts from him, the candidate does not obtain the precepts. If the candidate does not know, the candidate obtains the precepts.

The Five-Part Vinaya explains:

If a preceptor or acarya abandons the practice and later comes to his own disciple to request renunciation and full ordination anew, the disciple should provide him with robes and bowl and assist him in bringing the matter to completion. In such a case, the disciple is also permitted to act as his ordination master. After receiving the precepts anew, that person should revere his master in accordance with the Dharma, even though the master was formerly his own disciple.

The second section of the Four-Part Vinaya says:

If a person who has been formally censured by the Sangha abandons the path and later returns to renounce the household life, then, if he recognizes his own offense, he should be permitted to receive the full precepts. If he sincerely repents, the karma procedure imposing the censure should be rescinded.

The Sarvastivada Treatise says:

A person sixty years of age should not be permitted to receive the full precepts; he should only be permitted to receive the novice precepts.

There are seven ways of receiving the precepts:

1) Receiving the precepts through seeing the Truth (as in the case of Kaundinya, who was said to have obtained the precepts as soon as he comprehended the Noble Truths).

2) Obtaining the precepts through the summons “Come, bhiksu” (as in the case of those whose roots of virtue from past lives were complete: upon meeting the Buddha, when the Buddha said, “Come, bhiksu,” they immediately obtained the precepts).

3) Obtaining the precepts through the threefold declaration (not long after the Buddha attained enlightenment, when someone met the Buddha and personally proclaimed, “I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha,” that person was said to have obtained the precepts).

4) Receiving the precepts through the Three Refuges (when the first Sangha of 1,250 bhiksus was established, the Buddha instructed them to travel throughout the various regions to teach. When someone aroused the aspiration to renounce the household life and recited the Three Refuges three times, that person immediately obtained the precepts).

5) Receiving the precepts through a personal vow (as in the case of Mahakasyapa, who, when he first renounced the household life, had not yet met the Buddha. He personally vowed, “Whoever in this world is the Supremely and Perfectly Enlightened One is my Teacher, and I am his disciple.” He was thereby said to have obtained the precepts. Only after obtaining the precepts did he meet the Blessed One).

6) Receiving the precepts through the eight rules (Mahaprajapati Gautami and five hundred

ladies of the court accepted the eight “inviolable” rules and immediately obtained the precepts).

7) Obtaining the precepts through a karma procedure consisting of one motion and three proclamations (that is, the precepts are obtained immediately after the fourfold karma procedure has been performed).

(Alternatively, the special allowance for bhiksunis to receive the precepts through a karma procedure with eight proclamations is regarded as the eighth way of obtaining the precepts. The bhiksuni Dharmadatta[19] entrusted a reliable person to go on her behalf to the Bhiksu Sangha and receive the karma procedure of the True Dharma; this is called the ninth way of obtaining the precepts. The conferral of the full precepts by five persons in a border region is called the tenth way. Thus, the enumerations differ.)

From ancient times to the present, the Buddha-Dharma has regarded obtaining the precepts through a karma procedure consisting of one motion and three proclamations as the fundamental standard. It is capable of perpetuating the lineage of the Three Jewels and producing boundless meritorious benefits. Therefore, among the seven ways of obtaining the precepts, it is the most excellent, the most wondrous, and exceedingly precious.

(“Come, bhikkhu” was limited solely to the golden words of the Buddha. The threefold declaration and the Three Refuges were limited to the period before the fourfold motion-and-resolution procedure had been established. The eight principles applied only to the first five hundred bhikkhunis and Mahapajapati Gotami. Self-affirmation applied only to the Venerable Mahakassapa, and seeing the Truth applied only to the first five bhikkhus. Ordination through the fourfold motion-and-resolution procedure alone is the essential framework of the Buddha’s dispensation, enabling the True Dharma to abide for a long time and preventing the fruits of the Three Vehicles from coming to an end.)

The Ten Recitations Vinaya states:

Anyone who received full ordination earlier, even by only a single instant (tu-du), should be invited to sit first and should receive water and food first.

The Samantapasadika states:

If a bhikkhu has actually completed only one rains retreat but falsely claims to have completed two, and receives offerings according to the rank of one who has completed two rains retreats, then, if their monetary value reaches the amount prescribed by the Vinaya, he commits a grave offense.

The Record of the Inner Law Sent Home from the Southern Seas states:

From the sixteenth day of the ninth month through the fifteenth day of the first month is winter (formerly said to be from the sixteenth day of the eighth month through the fifteenth day of the twelfth month). From the sixteenth day of the first month through the fifteenth day of the fifth month is spring (formerly said to be from the sixteenth day of the twelfth month through the fifteenth day of the fourth month). From the sixteenth day of the fifth month through the fifteenth day of the ninth month is the rainy season (formerly said to be from the sixteenth day of the fourth month through the fifteenth day of the eighth month, constituting summer).

The period beginning on the sixteenth day of the sixth month, for the duration of one day and one night, is the final period for entering the later rains retreat (formerly said to be the sixteenth day of the fifth month. If one receives full ordination within that single day and night, one may also enter the later rains retreat; upon completing the full three months, one is reckoned as having one rains retreat. This is like a person born in the world on the final day of the twelfth month who is nevertheless reckoned as one year old.

This, then, is the final period. If one receives full ordination on the seventeenth day of the fifth month, one may not enter the later rains retreat and is called only a bhikkhu who has not yet completed any rains retreat. One must wait until the following year to enter either the earlier or the later rains retreat; only after three months is one called a bhikkhu of one rains retreat.

This is like a person born at dawn on the first day of the first month, at the “midnight hour of the new year,” who, even at the end of that year, is still called only one year old).

From the seventeenth day of the sixth month through the fifteenth day of the ninth month is the extended period—the period of cultivation (formerly said to be from the seventeenth day of the fifth month through the fifteenth day of the eighth month).

When monastics meet for the first time, they should ask: “Venerable Sir, how many rains retreats have you completed?” The reply should be: “I have completed ... rains retreats.”

If they have completed the same number of rains retreats, they should ask: “At what time did you receive ordination?” If the time was the same, they should ask: “On which day?” If it was on the same day, they should ask: “Before or after the meal?”

If both were ordained before the meal, they should ask: “How long was the shadow?”

If their shadows differed—that is, one person’s shadow was longer and the other’s shorter—seniority and juniority are determined accordingly. If their shadows were the same, they are equals, with neither senior to the other. As for the order of seating, whoever arrives first sits first. Duties are assigned accordingly.

If, on the seventeenth day of the sixth month, the first sign of the sun has just appeared, whoever receives full ordination at that time is the most senior among those of the same number of rains retreats, because that person cannot enter the later rains retreat (formerly said to be the seventeenth day of the fifth month). If, just as the night of the sixteenth day of the sixth month has ended, someone receives full ordination at that time, that person is the most junior among those of the same number of rains retreats, because that person may enter the later rains retreat (formerly said to be the sixteenth day of the fifth month).

Question: The Ten Recitations Vinaya clearly states: “One who received full ordination earlier, even by only a single tu-du, must sit first.” The Brahma’s Net Sutra likewise establishes the rule that seating is arranged according to ordination seniority. Now, when bhikkhus and those who have received the bodhisattva precepts received their respective precepts at different times, according to which order should their seats be arranged?

Answer: The Shiqian[20] clearly states: Both the Mahayana and the Hinayana employ the disciplinary precepts in common. Whichever system of disciplinary precepts one belongs to, one’s rank is determined according to that system. Thus, a bodhisattva is regarded as senior within the Mahayana and junior within the Hinayana.

It should therefore be understood that, when among a Hinayana assembly, one relies upon the Hinayana to determine the ranks of seating.” Furthermore, the Fuxing states: If one first receives the Hinayana precepts and afterward receives the Mahayana precepts, they are all transformed into the inexhaustible essence of the precepts. If one first receives the Mahayana precepts and only afterward goes forth, then, if one wishes to be numbered among the fully ordained bhikkhus without losing the Dharma of a bodhisattva, one must again receive the disciplinary precepts.

However, because the purity of body and speech that guards against wrongdoing has already arisen in every respect, the unmanifest essence of the precepts does not arise again. Thus, the Nirvana Sutra states: The five sections and seven classes of offenses are all the disciplinary precepts of a renunciant bodhisattva. Furthermore, if one first receives the Hinayana precepts and afterward receives the Mahayana precepts, one’s lesser rains-retreat seniority is elevated to greater rains-retreat seniority.

If one first receives the Mahayana precepts and afterward receives the disciplinary precepts of the lesser vehicle, then while among the lesser vehicle one follows the lesser, and while among the great vehicle one follows the great. This matter is not simple to discuss.

The second section[21] explains: If a bhikkhu’s sex changes to female, the years that person has previously been ordained[22] are counted within the bhikkhuni community when that person is transferred to the bhikkhuni division. If a bhikkhuni’s sex changes to male,[23] that person is admitted into the bhikkhu community. If one develops both sexual organs, one is to be expelled.

The Five-Part Vinaya clearly states:

If a bhikkhu’s sex changes to female and that person previously committed an offense governed by a rule shared with the bhikkhunis, that person should confess before the bhikkhuni community. If the offense was not governed by a shared rule, that person should not confess it. The same applies when a bhikkhuni’s sex changes.

If a siksamana’s sex changes and that person is twenty years old, that person should be permitted to receive bhikkhu ordination; if not yet twenty, that person is a samanera. The same applies if a samanera’s sex changes. If a samanera’s sex changes and that person is eligible to undertake the two-year training in the precepts, that person should receive the two-year training within the bhikkhuni community.

If not yet old enough to undertake the two-year training, that person is a samaneri.

The Mulasarvastivada Miscellaneous Matters states:

If such a transformation occurs three times, the person is considered neither a member of the bhikkhu Sangha nor a bhikkhuni and must be expelled.

The second section[24] explains:

In a case where bandits cut off a man’s sexual organ or it falls away by itself,[25] he should not be expelled. If he cuts it off himself, he should be expelled.

The Five-Part Vinaya clearly states:

If one cuts off only half of the male organ (that is, the penis), one commits a duskrta offense; if one cuts it off completely, one commits a sthulatyaya offense. If one castrates one testicle, one commits a sthulatyaya offense. If one castrates both testicles, one must be expelled.

The Vinaya-samgraha clearly states:

In the course of a bhikshu’s cultivation, two kinds of afflictions may arise: either, through losing right mindfulness, he recalls circumstances encountered in the past, gives rise to defiled attachment, and commits offenses; or, when confronted with present objects, he gives rise to defiled attachment and commits offenses. Once he clearly understands the conditions that led to the offense, he must promptly give rise to counteractive states of mind so that the offense may soon be eliminated.

If the conditions of defilement are too powerful to be eliminated, he should approach venerable elders who are well versed in the Tripitaka and endowed with virtue, seek their instruction, and strive to eradicate them. If he is still unable to bring them to an end, he should diligently recite, study, reflect upon, and discern the profound meaning of the teachings day and night; go before the Three Jewels and make offerings with utmost sincerity; or draw near to venerable elders and seniors, entirely disregarding hardship and serving and attending upon them wholeheartedly.

Alternatively, he may travel elsewhere or reduce his intake of food and drink. He may go to a charnel ground or dwell in an aranya and cultivate the contemplation of impurity and other such practices. Or he may establish his mind upon the Four Foundations of Mindfulness.

Or he may contemplate impermanence and recollect death, hoping thereby to eliminate the afflictions. If they still cannot be eliminated, he should give rise to a sense of shame and remorse, thinking: “I engage in things contrary to the Dharma and do not keep the precepts purely, yet I accept the four requisites offered by faithful donors. Moreover, the Buddhas and my fellow practitioners of the holy life who possess the divine eye, as well as the heavenly deities, all see my conduct.” Therefore, he should not commit sinful deeds but must reproach himself as urgently as though extinguishing a fire upon his head.

Before a pure assembly, he should declare the matter in order to remove the offense, so that he may avoid remorse thereafter. If, while practicing the countermeasures described above, his disposition remains so afflicted that the defilements cannot be completely ended, he should examine himself and perhaps relinquish the precepts and become a white-robed layperson, rather than commit offenses while receiving the offerings of the faithful.

For if, while partaking of such offerings, he creates still more evil karma, he will certainly experience the painful ripened result in the future. This is clearly set forth in the sutras; therefore, he must diligently cultivate and uphold the practice.

ESSENTIAL COMPENDIUM OF THE MEANINGS OF VINAYA MATTERS, REVISED AND EDITED

END OF VOLUME ELEVEN

Notes:

1 Four-Part Vinaya 35, Part Two, Posadha Skandhaka, p. 819c01, Taisho 22, no. 1428.

2 Four-Part Vinaya 35, Part Two, Posadha Skandhaka, p. 819c24, Taisho 22, no. 1428.

3 Four-Part Vinaya 43, Part Three, Medicine Skandhaka, p. 874c, Taisho 22, no. 1428.

4 Heated chamber: See note 25, volume I, Revised Edition, fascicle 8 (Vietnamese edition).

5 Four-Part Vinaya 35, Part Two, Posadha Skandhaka, p. 820c17, Taisho 22, no. 1428.

6 The illness “wasting emaciation” 乾痟病: a condition of emaciation, perhaps accompanied by chronic headaches? The Kangxi Dictionary states: Xiao 痟, an illness involving headaches. The Ciyuan states: Xiao, an illness of pain in the head. It may have been tuberculosis. (Note from the Four-Part Vinaya translated by Venerable Thích Đỗng Minh.)

7 Jātarūpa 生像: Pāli jātarūpa, referring to raw, unworked gold.

8 Four-Part Vinaya 34, Part Two, Ordination Skandhaka, p. 809c25, Taisho 22, no. 1428.

9 Four-Part Vinaya 50, Part Four, Lodgings Skandhaka, p. 940b18, Taisho 22, no. 1428.

10 Four-Part Vinaya 33, Part Two, Ordination Skandhaka, p. 799b25, Taisho 22, no. 1428.

11 Four-Part Vinaya 35, Part Two, Ordination Skandhaka, p. 813c07, Taisho 22, no. 1428.

12 Bát-đa-la 钵多羅: Sanskrit pātra, a general term for bowls and vessels of every kind used to contain food and drink (Essential Guide to Karman Procedures, compiled by Venerable Thích Đỗng Minh).

13 Four-Part Vinaya 35, Part Two, Ordination Skandhaka, p. 815b06, Taisho 22, no. 1428.

14 Putrid medicine 腐爛藥: understood literally as “rotted medicine”... a type of medicine extracted from the essential oils or essences of medicinal herbs. (Quoted from a note in Essential Guide to Karman Procedures, compiled by Venerable Thích Đỗng Minh.)

15 Four-Part Vinaya 34, Part Two, Ordination Skandhaka, p. 805b03, Taisho 22, no. 1428.

16 Four-Part Vinaya 34, Part Two, Ordination Skandhaka, p. 811b07, Taisho 22, no. 1428.

17 Four-Part Vinaya 34, Part Two, Ordination Skandhaka, p. 811b10, Taisho 22, no. 1428.

18 Điều-đạt: that is, Đề-bà-đạt-đa (Sanskrit Devadatta), translated as “Heaven-Bestowed,” “Heavenly Heat,” and so forth.

19 The bhikshuni Pháp Dữ was renowned for her beauty throughout the land. When it became known that she would leave home and receive ordination as a bhikshuni, many young men organized themselves to intercept and abduct her. The Buddha therefore permitted her to send a representative to receive the ordination in the midst of the Sangha on her behalf and then return to transmit it to her. (Essential Guide to Karman Procedures, compiled by Venerable Thích Đỗng Minh.)

20 Thích Thiêm: namely, the twenty-fascicle Supplementary Annotations on the Profound Meaning of the Lotus Sutra, composed by Zhanran of the Tang dynasty, p. 815, Taisho 33, no. 1717.

21 Four-Part Vinaya 35, Part Two, Ordination Skandhaka, p. 813b15, Taisho 22, no. 1428.

22 Four-Part Vinaya 35: “...permission was given to transfer both the age and the number of years since full ordination previously attained by the preceptor and the acharya to the bhikshuni community.”

23 The years since the full ordination of the preceptor and the acharya are likewise counted.

24 Four-Part Vinaya 35, Part Two, Ordination Skandhaka, p. 813b24, Taisho 22, no. 1428.

25 Four-Part Vinaya 35, p. 813b24: “There was a bhikshu whose male organ and both testicles had been severed by bandits. The bhikshus thought: ‘Should he be expelled?’ The Buddha said: ‘He should not be expelled.’” Four-Part Vinaya 35, p. 813c01: “There was a bhikshu whose male organ fell off by itself due to karmic causes and retribution. The bhikshus thought: ‘Should he be expelled?’ The Buddha said: ‘He must not be expelled.’”