傳戒正範

Preface

Excellent indeed! Liu Hedong said: “Confucianism relies upon ritual propriety to establish benevolence and righteousness. Buddhism employs the precepts to preserve concentration and wisdom.” Among the five periods in which the Blessed One expounded the teachings, the Brahma Net Sutra is placed before the other sutras.

When the Blessed One entered parinirvana beneath the twin sala trees, one had to rely upon his golden words concerning the training in precepts. Therefore, the study of the precepts is the eye of devas and humans and the harbor and bridge of ordinary beings and sages; there is no other doctrine. Yet why had the true Dharma long been in decline, to the point that the ordination platforms were closed?

It was necessary for our two patriarchs, Linggu and Tianhua, relying upon the power of their Mahayana vows, to reopen the abandoned ordination platforms, enabling monks and nuns everywhere to know how to receive the Dharma of the precepts. From then onward, the Nanshan lineage flourished brilliantly once again. But after my master entered parinirvana, there was no one at all to uphold the study of the Vinaya.

Consequently, the three trainings gradually became remote, and no one knew to honor and revere them.

My root teacher and instructor, Venerable Jianyue Ti, possessed a mind as firm as iron and stone and a body endowed with adamantine strength. Thoroughly versed in the five divisions of the Vinaya, he succeeded Master Tianhua. My master lamented that, although ordinations are now conducted throughout the country and many platforms are opened, when people are questioned about the rules of training, they are entirely at a loss, as though they had never heard of them.

When I examined the ordination platforms, I found their rites and procedures exceedingly crude and commonplace, failing to accord with the proper standards. In only seven days, candidates completed all three ordination platforms. Moreover, no distinction was made between the Mahayana and the Hinayana, nor between the two assemblies of monks and nuns.

They treated the declaration of repentance lightly and regarded the karma procedure as an archaic text. They also did not understand permissions and prohibitions, while the questioning concerning impediments was performed only perfunctorily and in broad outline. After the ordination platform dispersed, they wrote their names upon their kasayas; the three karmas were left uncultivated, and the Pratimoksha text was tightly bound and stored away in an upper chamber.

The precept Dharma of all Buddhas was treated like a children’s game, causing the Vinaya to suffer grave destruction.

Out of compassion for them, the Venerable inwardly emphasized personal practice and outwardly maintained strictness in performing the rites, while diligently compiling texts for the benefit of future generations. In addition to establishing, according to the Vinaya, the Mahayana and Hinayana uposatha observances to be practiced by the Sangha, he also compiled The Correct Model for Transmitting the Precepts.

The regulations for the three ordination platforms include matters both major and minor, while the ceremonial procedures for the seven assemblies are clear and sequential. Through diligent instruction, both the wise and the foolish are bathed in the nectar of the Dharma; through careful karma procedures, the light and grave precepts are distinguished down to the smallest detail. Thus, without departing from the ancient source, a new standard was established.

It is like the seven affairs beside the Hutuo River: swords, spears, armor, and cuirasses suddenly made new; the three armies supporting one another on every side, their banners and signals all transforming at once. It may be agreed that the categories and aggregates of precepts are the guiding compass, but the Pratimoksha itself is the radiant sun.

When this work circulates and is adopted as the standard, not only will specialists who transmit the Vinaya have complete regulations to follow, but those who practice Chan and Vinaya together will also understand the proper procedures. From this point onward, the established method for ascending the ordination platform will no longer be merely a book prescribing the rules of former times. The ancients said: “The rites and music of the Three Dynasties are all completely present here.”

Whoever occupies the seat and ascends the platform, if his mind still maintains benefit for both self and others, will cherish the purity and rigor of the Vinaya. If, with regard to the precept Dharma, he fears transgressions among the seven categories, he will disdain the crude and negligent masters of the present age. Only by firmly preserving this for future generations may it be accomplished.”

Respectfully recorded during the first ten-day period of the third month, on a Si day, in the Gengzi year of the Shunzhi reign, by Jie Xiandun, a fellow disciple at Tianhua on Mount Yunju, Nankang.

VOLUME 1

1. The First Platform: The Procedure for Requesting the Precepts and Repenting Before the Transmission of the Sramanera Precepts

1.1. Assembling the Congregation in the Purification Hall

Before performing the rite, the boundary must first be established. If the characteristics of the threefold boundary accord with the Dharma, there will be no obstruction whatsoever, and all matters may thereby be successfully accomplished. Therefore, the Vinaya stipulates that every place where the Sangha resides must be founded upon the establishment of a boundary. How could members of the Sangha who propagate the prescriptions of the Vinaya disregard these matters?

When those who have newly aroused the aspiration enter the monastery to request the precepts from the Sangha, the Sangha must first be assembled, the limits proclaimed, and the boundary established. Next, the Venerable Preceptor is asked to designate the date and time. Once the Venerable Preceptor has appointed the date and time, the matter is reported to the ceremonial guide, and the congregation is assembled in the purification hall. The two acaryas are then notified in advance, after which one may enter their rooms, bow, and invite them.

When establishing the boundary, the new candidates for the precepts must be sent outside to a place beyond sight and hearing. If the Vinaya has long been practiced in a place and the ordination ground has already been defined, it is unnecessary to proclaim the limits on each appointed occasion.

Note:

Several days before transmitting the sramanera precepts, the guide responsible for issuing invitations asks a lay attendant to sweep and prepare the Dharma hall. A seat is placed in the middle of the Dharma hall, and incense and lamps are lit as offerings. At the appointed time, the lay attendant is instructed to strike the gandhi.

If there is no lay attendant, a sramanera may perform this task instead. The number of strokes of the gandhi must follow the Sangha procedures taught in the Vinaya, each of which has its prescribed rule. Since only a small congregation is being assembled here, only three strokes are permitted.

All other circumstances must follow the Vinaya and need not be explained explicitly and in detail. When the candidates hear the gandhi and have assembled, four are first selected to approach the ceremonial guide and make one prostration. After they have reached the Dharma hall, all the candidates together make three prostrations and rise.

The one standing at their head joins his palms and says:..

We, named… today arouse the aspiration and earnestly seek the pure precepts. Yet because worldly defilements have long obscured us, we do not know where to turn. We humbly beseech the ceremonial guides, for our sake, not to shrink from hardship but compassionately to lead and direct us.

The ceremonial guide says:

Excellent! You have newly entered the gate of the Vinaya and do not yet understand its dignified conduct, rites, and procedures. I shall now assist you in reporting to the two acaryas and then proceed to the abbot’s quarters to bow and invite the Venerable Preceptor. The Venerable Preceptor will provide you with guidance. I have ascertained that the time is approaching for the Venerable Preceptor to ascend the seat and transmit the ten sramanera precepts to you. The first four among you, step forward and follow me to invite the two acaryas. The others should remain where they are.

Note:

Everyone faces the ceremonial guide, makes one prostration, and then stands to either side.

1.2. Reporting to the Two Teachers

According to the prescriptions of the Vinaya, when transmitting the ten sramanera precepts, only the Venerable Preceptor and the karma acarya are invited; there is no mention of inviting an instructing acarya. However, the Vinaya stipulates that the ordination of sramaneras into the ten precepts must be classified according to three age groups:

– From 7 to 13 years of age, they belong to the class of sramaneras who drive away crows.

– From 14 to 19 years of age, they are true sramaneras who accord with the Dharma.

– From 20 years of age onward, they all belong to the class of nominal sramaneras.

The present candidates for the precepts are already of the same age as nominal sramaneras and originally intend to receive full ordination and become members of the Sangha. Therefore, they rely upon the designation of sramanera as the appropriate means of advancing toward the great bhiksu precepts. Consequently, if they are not instructed, they will not clearly understand dignified conduct; therefore, both teachers must be invited together. If candidates belonging to either of the first two classes receive the sramanera precepts, the prescriptions of the Vinaya must be followed.

From the time the two acaryas are invited until they reach the purification hall, those who invite and those who are invited must not stand intermingled, so that the instruction of beginners may be conducted conveniently.

Note:

A ceremonial guide leads two persons to the room of the karma-acarya. Upon arriving, the ceremonial guide steps forward, bows once at the feet of the karma-acarya, and then stands to the left. He then instructs the two persons to bow three times. After accepting the invitation, the karma-acarya accompanies them to the Dharma hall. The procedure for inviting the instructing acarya is the same.

The ceremonial guide says:

Good men, together bow three times, kneel, and join your palms.

Note:

The ceremonial guide speaks on their behalf:…

Those persons named… wish tomorrow morning to request the venerable ones to transmit to them the ten precepts of a novice monk. We now invite the karma-acarya to spare a little time and accompany us to the abbot’s quarters to respectfully address the preceptor and compassionately render assistance. We humbly beseech the karma-acarya to reveal an expedient means and bear witness for these ignorant persons.

The karma-acarya says:

Good men, faith in the precepts is difficult to arouse, but the resolve to uphold them is many times more difficult. Since you have already aroused the aspiration to receive the precepts and wish to preserve them in purity, you must all have planted wholesome causes long ago, enabling you now to encounter this exceptional assembly. On your behalf, I shall go to the abbot’s quarters, report this to the preceptor, and present your sincere and earnest request, so that the preceptor may transmit to you the ten precepts of a novice monk.

The ceremonial guide says:

Everyone, rise! At the sound of the hand chime, bow three times and form rows.

Note:

The escorts accompany the karma-acarya back to his room. They then invite the instructing acarya. The procedure for the invitation is the same as above, except that in the address only the words “karma-acarya” are replaced with “instructing acarya.”

The instructing acarya says:

Good men! Faith is the root of entering the Path, and the precepts are the foundation for accomplishing all wholesome qualities. Now that you have become weary of secular life, left home, and seek to receive the pure precepts, the foundation of the established discipline has a firm basis, and world-transcending merit naturally arises.

You must therefore be diligent and strive earnestly, remaining circumspect from beginning to end. This wholesome affinity is truly difficult to encounter and arises entirely from wholesome seeds planted throughout many previous lives. On your behalf, I shall go to the abbot’s quarters, report this to the preceptor, and present your sincere and earnest request, so that the preceptor may transmit to you the ten precepts of a novice monk. (The bows are performed in the same manner.)

1.3. Requesting the Precepts and Receiving Instruction in the Path

The Sarvastivada Vibhasa Treatise states: “Those who are about to receive the precepts must first be taught the Dharma and instructed so that they may understand.”

The intention here is to urge them to arouse the aspiration, so that they may clearly understand the purpose of the precepts. Now the outward forms of the robe and bowl are used to transmit the precept-essence in its entirety. If one truly regards this merely as an undertaking while remaining deluded about the principle, one will be entirely unaware that the forms of the robe and bowl must be carefully maintained.

This precisely reveals the function of restraint and cultivation. If inwardly the precept-essence can be kept solemn and pure, defiled karma will naturally be eliminated. Outwardly, by relying upon the robe and bowl, one’s dignified conduct becomes serene.

Thereafter, both nature and characteristics are complete, and outer and inner accord, whereby one may attain samadhi and wisdom and perfect the pure conduct.

Therefore, the Great Treatise states: “Disciple of the Sakya! Receiving the prohibitory precepts is the nature of a sramana; shaving the hair, cutting cloth, and sewing robes are the characteristics of a sramana.” This is precisely what is intended here. Therefore, those who have not yet received the novice precepts shall now bow before the preceptor, who will instruct you. The formula of this request will be repeated during the transmission of the precepts, so it will not be stated further here.

Note:

Nine persons are required to invite the preceptor. The person at the head carries incense and walks in front; the ceremonial guide sounds the guiding hand chime, and eight persons follow behind. The two acaryas walk behind them. Upon reaching the abbot’s quarters, the ceremonial guide and those who have come to extend the invitation stand in two rows. The two acaryas bow to the preceptor and then stand on either side. Those making the invitation bow three times and escort the preceptor to the Dharma hall, where he ascends the seat. The two acaryas come forward, bow three times to the preceptor, and then sit down.

The ceremonial guide says:

Place the incense in the burner, return to your original positions, and form rows. In order, face forward; at the sound of the hand chime, bow three times, kneel, and join your palms.

The karma-acarya says:

Good men! You have aroused faith and seek to receive the pure precepts. The leader shall now sincerely voice all your requests for the precepts: (The leader says:…)

We respectfully beseech the compassionate preceptor to accept our request. Although we, your disciples named…, have long borne the outward appearance of those who have left home, we are ashamed that we have not yet been imbued with the Dharma of the precepts. We have been disciples of the Sakya in name alone and have mingled among the ranks of the Sangha. Therefore, we now bow before you and pray that you will compassionately bestow upon us, your disciples named…, the pure grade of precepts, so that we may cultivate them diligently according to the Dharma, practice in accordance with your words, and dedicate the merit to the three realms of existence. With utmost sincerity, we earnestly implore you.

The ceremonial guide says:

Bow once.

The preceptor strikes the hand ruler and says:

In household life and the life of one gone forth, there is fundamentally neither human relationship nor filial duty; whether mindfulness is present or absent, not so much as a hair’s breadth is disturbed therein. Seeing, hearing, and knowing—none is anything other than the pure Dharma body; brightness, darkness, and forms—all are the wondrous realm of perfect interpenetration. Thus, every person possesses it completely, and each and every one is just so. Defilement and purity are fundamentally no different; how could there be any characteristic of grasping or rejecting?

Why seek liberation where there is no bondage? Yet when a sentient being is obscured by delusion and the knowing nature is benighted, the wondrous essence of the one reality is mistakenly divided into the bodies of other sentient beings and one’s own body; the nondual field of awakening is falsely regarded as one’s own household and the households of others. Relying on this, beings become bound by craving and attachment, give free rein to anger and delusion, sink into the toil of defilements, and undergo endless samsara. From delusion they accumulate further delusion, never reflecting or turning the light back upon themselves; from suffering they enter further suffering, never growing weary enough to renounce it.

Therefore, all Buddhas appear in the world out of compassion to rescue all submerged sentient beings. Knowing that sentient beings’ craving and desire arise largely because they have households, the Buddhas show them the path of distancing and separation so that they may leave home. Knowing that sentient beings are bound because they delight in affectionate attachment, the Buddhas show them the path of liberation so that they may relinquish such attachment.

Thus, the Avatamsaka Sutra states: “Those who do not know the Dharma of leaving home delight in birth and death and do not seek liberation. Therefore, bodhisattvas renounce kingdoms and possessions, leave home for the sake of sentient beings, and seek to attain quiescence.” The Ratnakuta Sutra states: “No householder cultivates the path to unsurpassed perfect awakening. Why is this?

Householders crave accumulation, while those who have left home readily relinquish; householders still perceive others and self, while those who have left home abide in equality; householders remain defiled, while those who have left home attain quiescence; householders are drawn along by unwholesome dharmas, while those who have left home are drawn along by wholesome dharmas; householders sink into the mire of craving and desire, while those who have left home escape the mire of craving and desire.”

From this it may be known that those who seek the noble Path must first leave home. Therefore, when our World-Honored One Sakyamuni manifested his traces in this world, he crossed beyond the city at midnight, urged his white horse to soar through the air, reached the green forest, and cut off his hair. The thunder of the Dharma resounded; the first five persons to be delivered were called “bhiksus who had come well.” The rain of Dharma first began to permeate the world, and the karma procedure for transmitting the precepts spread throughout the four directions. Down to the present day, people continue to receive its beneficence.

Good men! Because you planted wholesome causes in the past, you have now encountered this sacred grace, renounced sensual desires, gone forth into monastic life, and acquired the appearance of members of the Sangha. If those who ascend the ordination platform with wholesome minds do not understand the meaning of the precepts, they will ascend the platform in name only, without truly receiving the precepts.

They will have wasted an entire lifetime while in reality remaining merely laypeople in white robes. Therefore, before you receive the precepts, I shall instruct you in the meaning of the four aspects of the precepts—the precept Dharma, the essence of the precepts, the practice of the precepts, and the characteristics of the precepts—as they pertain to novices, so that your minds may become clear, the precepts may be transmitted in accordance with the Dharma, and you may know how to uphold them without contravening the regulations of the Vinaya.

The precept Dharma refers to the time when the Buddha instructed the Venerable Sariputra to ordain Rahula as the first novice. The Buddha established the ten branches of the pure precepts and the twenty-four forms of dignified conduct; and during the twelve years before there were offending bhiksus, he instituted training rules, together with all the forms of dignified conduct prescribed in accordance with the Vinaya, and so forth, for novices.

The essence of the precepts refers to the moment when you formally receive the precepts. With the present mind of the sixth consciousness, you recollect that you have taken refuge in the Three Jewels and take as your objects all sentient and insentient realms. In relation to those objects, you make vows to prevent evil and vows to cultivate the capacity for goodness.

The practice of the precepts means this: there is none among you who does not prefer ease and dislike toil, who is not weary of complexity and desirous of simplicity. Now that you have taken your first steps upon the Path, you must first practice the duties of serving your teacher; next, you must perform the affairs of the Sangha. Even the smallest activities of conduct, morning and evening, whether in movement or stillness, must all be carried out in accordance with the precepts. Therefore, this is called the practice of the precepts.

Every one of you was born and raised within conventional truth, and your physical form and so forth resemble those of ordinary people. Now, fortunately, you have attained the grade of the precepts: inwardly, you possess the virtue of kindness and harmony; outwardly, you wear the dark monastic robe. Moreover, you dwell together with the great assembly, and in all your comings and goings you aspire to serenity and composure. The supramundane work of the Path is accomplished through the precepts; the slightest deviation is called a transgression. Therefore, these are called the characteristics of the precepts.

You should believe, understand, and reflect; having reflected, you should uphold them. Reverently comply with the regulations of the Vinaya, safeguard and cultivate the roots of virtue, so that, above, you may accord with the Tathagata’s intent in using the precepts to gather in sentient beings, and, below, you may not be ashamed of your reputation as those who have severed defilements and compassionately render aid. Can you truly receive and practice them with utmost sincerity and in accordance with the Dharma?

I shall now have the ceremony guides first invite the instructing acarya on your behalf to inspect your robes and bowls. Next, they will invite the karma acarya to guide you in repentance and the purification of body and mind. If your robes and bowls accord with the regulations and your bodies are free of impediments, tomorrow you will ascend the platform, where the ten novice precepts will be transmitted to you as the stairway leading to the bhiksu precepts.

The ceremony guide says:

Good men, all rise together. At the sound of the chime, make three bows of gratitude, then form into rows. Those assigned to escort and invite the preceptor should step out of line and escort the preceptor back to the abbot’s quarters.

Note:

The two masters descend, make three prostrations, and then, together with the ceremony guide and the entire assembly, escort the preceptor back to the abbot’s quarters. They then return to the Dharma hall and once again make prostrations to the two masters. After the prostrations, two persons are led forward to escort each master back to his room. Next comes the ceremony of gratitude to the ceremony guides. Afterward, everyone disperses in order and waits for the inspection of the robes, after which the karma procedure is performed.

1.4. Inspection of Robes and Bowls

Regarding the prescribed form of a novice’s robes, the Sarvastivada Vibhasa states: “A novice is permitted to possess two robes, an upper and a lower robe. One corresponds to the antarvasa, to be worn while coming and going; the other corresponds to the uttarasanga, to be worn when entering the assembly in purity.” The Mulasarvastivada Vinaya states: “A novice receives an unpaneled robe. If he has reached twenty years of age, he may be given full ordination. However, his teacher must prepare a complete set of three robes and one bowl for him.”

The word “corresponds” means that these robes are not like a bhiksu’s five-panel robe, which must be cut into one long piece and one short piece, or his seven-panel robe, which is cut and sewn into two long pieces and one short piece, resembling the ridges of rice fields. The novice merely receives and upholds robes designated as the five-panel and seven-panel robes; they are not cut and sewn into the patterns of five or seven panels.

Here, an “unpaneled robe” means a robe without the pattern of panels. When one is to receive full ordination, one must request cloth from one’s teacher and only then cut it into the panel pattern. In meaning, this accords with the regulations of the Vinaya and the treatises. Such is the general explanation.

Here, however, no distinction is made among the three kinds of novices, and the three robes are arbitrarily cut into the pattern of rice-field plots. Nor has it been clearly determined when this practice began. We must follow the custom handed down from ancient times, for it cannot yet be changed immediately.

Beginning in the Bingxu year, when I first began transmitting the precepts and gradually expounding the Vinaya, it was not until the winter of the Jiawu year that I abandoned the present method and returned to the ancient method. Nevertheless, I still endeavored to practice according to the Buddha’s regulations. During that period, I also employed expedient means: if those wishing to receive the novice precepts were between seven and nineteen years of age, they were required to wear plain, unpaneled robes. If they had reached twenty years of age or above and were resolved to ascend the platform to receive full ordination, they were not to observe only the duties of novices. Yet neither were they permitted to bypass the proper sequence of advancement or skip any grade.

Therefore, within this ordination rite, they are provisionally permitted to receive and uphold two robes patterned like rice-field plots; only the wearing of the sanghati is not permitted. Consequently, today no one lacking even one of the three robes may receive the novice precepts. After the rites for requesting the precepts have been completed, the preceptor says: “First, ask the instructing master to inspect the robes and bowls; next, ask the karma master to examine their bodies.”

According to the Vinaya, when bhiksu ordination is conferred, the Sangha appoints the instructing master to lead those about to receive the precepts to a secluded place and ask: “Do these three robes and this bowl belong to you?” This is called the inspection of robes and bowls. Yet to inspect the robes and bowls when only the novice precepts are about to be conferred may seem premature. However, times are no longer as they were in the past, and deceit in people’s hearts has increased.

Some originally borrow robes and bowls, but when asked, “Do these robes and this bowl belong to you?” they answer that they do. After receiving the precepts, they return them to their former owners. In this way, they disrupt the regulations established by the ancient sages and deceive the pure assembly upon the Path.

Therefore, unless an inspection is conducted beforehand, both teacher and disciple can hardly avoid incurring an offense. Thus, this rite has now been instituted and is extremely necessary.

Note:

After the preceptor has finished his instruction, there is a brief pause, and the gandhi is struck again. The new applicants for the precepts carry their robes and bowls to the place where the rite will be performed. The ceremony guide then tells everyone to sit in order and place their robes and bowls upon the table. Each person should remember and take the correct robes belonging to him and stand according to rank, allowing no confusion that might result in a loss of dignified conduct. The two ceremony guides lead five people to invite the masters: one carries incense, and the other four follow behind. They wait until the masters have entered the hall and taken their seats.

The ceremony guide says:

Offer the incense, return to your places, and together face forward. At the sound of the chime, make three prostrations, kneel, and place your palms together.

Note:

The two ceremony guides face forward and together exchange greetings with the masters, then return to their places, join their palms, and address them.

Good men! Although your outward appearance resembles that of śrāmaṇeras, your minds have not yet been imbued with the precepts. Since you seek the śrāmaṇera precepts, you must wear the Dharma robes of those who have gone forth from the world. Therefore, in obedience to the preceptor’s instruction, I shall now invite the examining master to inspect your robes and bowls. You must listen carefully to whatever he asks you.

The instructing master strikes the hand ruler and says: “The essential matter for one who has gone forth is to place the practice of the precepts foremost; among the principal requisites for receiving the precepts, robes and bowl are fundamental.” This is because the bearing and conduct of the sons of the Śākya clan are entirely different from those of worldly people. The breadth of mind of the sons of the Śākya clan is unlike ordinary sentiments. Only when one possesses all three robes can one fittingly symbolize the mutual dependence of nature and characteristics; only when one never parts from the single bowl can one worthily seek little and cultivate the Way.

Now you wish to request the grade of precepts. If you have no robes or bowl and borrow them from someone else, then even after receiving the precepts, you will not obtain the precept essence. If the precept master knows this yet still deliberately confers the precepts, he falls into an unlawful case. Therefore, before you receive the precepts, I must inspect everything. If you possess all the principal requisites, the marks of one who has gone forth will be complete. This may then be called in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha’s teaching, enabling all of you to obtain the pure precepts and become true sons of the Śākya clan.” (He strikes the hand ruler once.)

“Are all the robes and bowls before you articles that you yourselves have prepared?” Everyone replies: “Yes, they are.”

The instructing master continues: “It is very good that everyone possesses all three robes and a bowl. Yet I fear that among them may be mixed old and tattered threefold robes or robes woven from silk in the five primary colors. Although at present śrāmaṇeras are permitted to uphold only two robes, all of you have reached the proper age and will soon ascend the precious ordination platform, hoping to receive the complete precepts in full. Therefore, they must be inspected beforehand; do not wait until the appointed time is near and then handle matters carelessly and perfunctorily.

“The bowls you have prepared must conform to the prescribed form before they may be received and upheld. If one who has only recently left worldly life and is receiving the precepts immediately wears old and tattered kāṣāyas, it should be known that the motivation with which that person seeks the precepts is unsound. If one who has only recently grown weary of worldly life and gone forth immediately chooses precious silk, that person has not yet eliminated the habit of delighting in fine things.

Venerable Kāśyapa’s three robes, for example, were patched with hundreds of pieces; Venerable Kauṇḍinya wore a coarse-cloth robe worth five coins; Master Hengyue wore only cotton cloth throughout his life; and Master Nanshan completely renounced silk. Such was the purity and frugality of the Indian and Chinese patriarchs. Can ordinary people such as ourselves fail to emulate them?

Therefore, I must now personally inspect each of you carefully, so that I may duly report back to the preceptor.”

The ceremony-conducting master says: “Good men, make one prostration and then rise. Each of you should then return to where your robes and bowl are placed and wait for the master to come personally and inspect them carefully.”

Note:

The instructing master steps forward, and the ceremony-conducting masters follow him to inspect each person carefully. If any robes are old and tattered, borrowed, or woven and sewn from brightly colored silk, the instructing master should choose appropriate words to teach and guide the person, enabling him gladly to prepare replacements in accordance with the Vinaya. If, out of personal partiality, the master acts contrary to the Vinaya, he is not an exemplary teacher. How could those who understand the Dharma fail to be careful? When the inspection is complete, the instructing master and the ceremony-conducting masters all return to their places.

The instructing master strikes the hand ruler and says:

“I have now inspected your robes and bowls. Fortunately, all your robes and bowls are complete, accord with the Dharma, and satisfy the requirements. It is hoped that you may receive the pure precepts. Tonight you must repent with utmost sincerity, so that tomorrow you may go to the platform and receive the precepts.”

The ceremony-conducting master says:

“Good men, all of you should form orderly lines. At the sound of the chime, make three full prostrations, then rise and divide into rows so that those assigned to escort the instructing masters may accompany them back to their quarters. Everyone else should remain standing silently in place.”

Note:

After escorting the masters back to their quarters as usual, those persons return to the place where the robes are kept and, together, make one prostration to the ceremony-conducting masters. Everyone then takes his own robes and bowl in sequence and carries them back to their original places, with the ceremony-conducting masters following behind.

The purpose of inspecting the robes and bowls is to guard against daily requisites that do not accord with the Dharma; it is not to establish a disqualifying impediment concerning the robes and bowls of deceased bhikṣus. Recently, an erroneous claim has circulated that the living may not use the robes and bowls of deceased bhikṣus. Such cases have not been compiled into the Vinaya, and it is therefore unclear whence this claim arose.

Concerning the karmavācā procedure for distributing the robes and possessions of a deceased bhikṣu, the Vinaya records: “Although all bhikṣus go forth in reliance upon the Three Jewels, their wealth and possessions are obtained through the Sangha. Therefore, these are not apportioned to the Buddha or Dharma, but belong solely to the twofold Sangha, and a karmavācā must be performed to distribute those possessions. If someone privately takes them before the karmavācā has been performed, he commits an offense against the Sangha of the ten directions.

If he privately takes them while the karmavācā is being performed, he commits an offense against the Sangha presently assembled. If those possessions are gathered by the Sangha and, in harmony and accordance with the Dharma, bestowed through a motion followed by a single proclamation, who can say that they may not be used? Moreover, if it is said that the robes of the deceased may not be used, the Buddha nevertheless permitted bhikṣus who practice the dhuta disciplines to take the garments of the deceased, wash and mend them, and make refuse-rag robes from them.

How, then, can such a position be reasonably understood? Because the possessions of deceased bhikṣus are seldom seen and seldom discussed, simply follow the Vinaya karmavācā and then use them as a matter of course.

“Nowadays, one often sees disciples taking possession of robes and other articles left behind by a deceased master, as though sons were inheriting their father’s estate. They do not distribute them among the assembly and are entirely unaware that they are stealing the property of the Sangha and making it their own. This is like enticing people with poison while calling it amṛta. How pitiable!”

Because this erroneous claim has been raised, an additional explanation has been provided here.

1.5. Declaring Offenses and Repenting

There are many variations in the process by which a newly ordained person personally declares his offenses. In terms of assessing the person and the Dharma involved, there are four cases: 1. One requests the precepts immediately after going forth; 2.

One’s head was shaved long ago, but only now does one request the precepts; 3. One has gone forth for many years but has observed only the five precepts, and now wishes to advance in cultivation and therefore requests the complete precepts; 4. While still a householder, one previously received the five precepts and the bodhisattva precepts for upāsakas, and now goes forth and requests the higher ordination.

Based on these four cases, when the time comes to perform the rite, they must be divided into three categories. They must not all be treated alike, causing the medicine to be unsuited to the illness and rendering all three factors—the person, the Dharma, and the matter—incorrect.

– Consider the first case of requesting the precepts: If one follows Master Nanshan’s karmavācā procedure for receiving the ten precepts, the disqualifying impediments must be asked about. However, only the five heinous offenses, called impediments to the precepts, are asked about. If that person has committed any of the five heinous offenses, he must be barred or expelled, for the Vinaya prescribes that he is not permitted. There is no need to inquire explicitly whether the person has committed any of the four fundamental pārājika offenses, such as killing his preceptor or ācārya. Why is this? Because that person requests the precepts immediately after first going forth and has not yet known the Three Masters; nor has he yet received and upheld the four fundamental prohibitions. Therefore, he has no master whom he could kill and no precepts that he could break. Thus, only the five heinous offenses are carefully examined, and the seven heinous offenses are not asked about.

– Regarding the second case of requesting the precepts: When asking about impediments to ordination, although the seven heinous offenses are not all included, in meaning there are six heinous offenses. Because one has long left the secular life and attended upon one’s master for many years, according to the Vinaya, an additional question must be asked: “Have you killed an acarya?” Moreover, among the five kinds of acaryas in the Vinaya, the master who shaves one’s head ranks first. If anyone has committed this offense, according to the Dharma that person must not be permitted to receive the precepts, and in principle must be expelled.

– Regarding the third and fourth cases of requesting the precepts: According to the sutras and Vinaya, the seven kinds of grave offenses and the four fundamental parajikas must, in principle, be investigated carefully. Since those monastics and laypeople have previously received precepts, each of them has had an upadhyaya and an acarya and has undertaken the observance of each of the four fundamental parajikas. As they are no different from the two categories of people above, they should be assembled into a separate group for examination.

The four methods of inquiry described above all conform to the prescriptions of the Vinaya. Yet in the present age, when no Buddha is in the world and the five defilements intermingle, some may have violated the laws of the state and now wish to take refuge within the gate of emptiness. If they are not carefully examined and the facts clearly established, how could this be called the Dharma gateway of inward protection? Therefore, this section is now presented in general, with the special addition of “a thorough inquiry into the ten evil deeds.” Those responsible in the various offices must exercise the utmost caution in these matters.

As for the procedure for performing repentance, it may be conducted on the same day or after an intervening night. If the Vinaya hall is secluded and quiet, far from noisy places, and there are few candidates for the precepts, then, unless there are other reasons, the repentance rite must be conducted that very day. Examination and repentance must come first, and only afterward may the precepts be received.

Although the Vinaya hall may be in a remote place, if there are many candidates—perhaps a gathering of one hundred people, or even twice that number—and there are also matters pertaining to the Three Jewels and so forth, the repentance may be performed after an intervening night. The precepts are then received early the following morning. If the Vinaya hall is near a village or city, regardless of whether the candidates are many or few, it is only necessary that their number be appropriate and that conditions suit their capacities.

The rite may be performed either on the same day or after an intervening night, as circumstances permit.

If it has been determined through inquiry that those repenting must wait overnight, then at the beginning of the night a seat should be arranged in the karman hall, and offerings of incense and flowers should be made. A table should also be placed slightly to one side behind the principal seat. After the recording master has written down the number of people, everyone should be instructed to light lamps and torches until the hall is as bright as day.

Fragrant incense smoke should billow and spread like clouds. Through this solemn atmosphere, people’s hearts will become reverent, and they will naturally conceal none of their former faults but disclose all their transgressions. When the rite is being performed, if laypeople or members of the public have mingled with the assembly, the master of ceremonies must tactfully invite them to leave, so that all may remain joyful.

Note:

At the appointed time, strike the gandī and assemble the candidates for the precepts. The ceremony for inviting the karman master is conducted as usual. After the masters enter the hall, bow to the Buddha, and ascend their seats, incense is lit and offered, and a hymn of praise is chanted.

The master of ceremonies says:

Offer the incense! Those serving as attendants step out of the rows, make three full prostrations, rise, and join their palms. All candidates shall recite the Great Compassion Mantra together with me. Through the power of this mantra, may the ordination platform be purified and freed from all demonic hindrances.

Note:

While the mantra is being recited, no one should remain silent merely seeking personal ease. You must understand that every person has an ordination platform and every person has demonic hindrances. If you do not recite with utmost sincerity, you will only increase your former offenses. When the mantra has been completed:

Namo Amṛtarāja Bodhisattva Mahasattva (3 times).

The master of ceremonies says:

Good men! Step forward, arrange yourselves in rows, and, upon hearing the chime, make three full prostrations. Kneel, join your palms, and listen attentively without entertaining any other thoughts. Today the upadhyaya has instructed us to clean and prepare the Dharma hall, light incense, arrange the seats, and respectfully invite Vinaya Master … to serve as the acarya who examines your offenses and administers your repentance.

“Acarya” is a transliteration from Sanskrit. In China it is rendered as “Model and Preceptor,” and is also called “One of Right Conduct.” “Model and Preceptor” means one who can serve as a model for later generations of students, conforming to proper deportment and established rules for the sake of cultivation. “One of Right Conduct” means one who corrects disciples so that they become upright, with straight minds and proper conduct, directing them toward what is true and right; washing the body of an ordinary being clean so that it becomes a vessel of the Way; cutting away the grass of craving so that the flower of the mind may bloom.

All of this depends upon this master’s instruction in exact accordance with the Vinaya and upon repentance performed according to the Dharma. Without this master to cleanse the three karmas and reveal the true cause, one would merely gaze upon the vast ocean of the Buddhadharma and retreat. Now, fortunately, you have encountered such a master, like sick people meeting a physician.

Therefore, request him with a single-minded and earnest heart.

By rights, you yourselves should recite the words for inviting the master. But because I fear that you may be unable to do so, I will now guide you. Each of you should state your own Dharma name. Repeat all the other words after me.

Great Virtuous One, single-mindedly be mindful of us. We, your disciples named …, now invite the Great Virtuous One to be the acarya who examines our offenses and receives our repentance. We beseech the Great Virtuous One to serve as the acarya who examines our offenses and administers our repentance. Relying upon the Great Virtuous One, may we repent in accordance with the Dharma. Please have compassion for us. (Make this request 3 times and bow 3 times.)

The acarya strikes the hand-ruler and says:

The essential nature is perfectly luminous and originally knows neither arising nor cessation. Yet, obscured by the dust of deluded passions, distinctions between ordinary beings and sages arise. Therefore, you must swiftly awaken and cultivate diligently as circumstances permit.

The first gateway to entering the Way lies chiefly in transforming defilement into purity. If the defiled mind has not been severed, evil karma will arise from it; only when pure mindfulness is present can the holy life be established. I have now come to the Dharma hall to administer repentance for your three karmas; this is precisely the method for transforming defilement into purity.

For among the four continents and the six realms, only human beings in Southern Jambudvīpa are truly close to the stage of Buddhahood and able to advance easily in cultivation.

Today, you are fortunate to have joined the ranks of those who have left the household life, hoping thereby to transcend the three realms. I reflect that, from the time of your birth until now, throughout the various modes of existence, you may have created deeply rooted causes of unwholesome karma. These have obstructed the path of transcendence and also hindered the favorable opportunity to receive the precepts.

Therefore, the crystal vessel must first be thoroughly cleansed before it can be filled with lioness’s milk. At this moment, as you repent before the lecture hall, it is like the sky clearing when the clouds disperse, with every form distinctly revealed; it is like standing before a bright mirror, where every feature of the face appears clearly. You must all lay bare your hearts, sincerely abandon the old and follow the new, and, before me, disclose everything one by one with complete sincerity.

If you know that you have committed offenses, you must feel shame. If anyone refuses to confess and deliberately conceals them, then even if that person receives the precepts, the precepts will not be attained. Why?

Because when defilement and purity intermingle, and offenses and merit are mixed together, there is no benefit to the Way. How then could the Way be realized?

What is essential in repentance is that you possess great strength of faith and give rise to a profound sense of shame. The Nirvana Sutra states: “There are two pure qualities capable of saving sentient beings: the first is moral shame before oneself, and the second is moral dread before others.” Moral shame before oneself is to feel ashamed in one’s own heart. Moral dread before others is to disclose one’s faults to others.

The Samyukta Agama states: “If the two qualities of moral shame and moral dread did not exist in the world, beings would turn away from the path of purity and follow the course of birth, aging, illness, and death. Therefore, one should give rise to moral shame and moral dread and have deep faith in the results of karma.” You are now newly entering the gate of the precepts and therefore may not know the names and characteristics of the impediments to receiving the precepts.

Not knowing their names and characteristics is much the same as disregarding them. Therefore, I shall first explain them clearly to you according to the sutras and Vinaya. You must listen attentively, reflect carefully, and examine for a moment whether you have committed any of them.

Then, in due order, line up and disclose the whole truth. (Strike the hand ruler once.)

The impediments to receiving the precepts are those deeds that your mental faculty recalls having committed from the past until now.

– The five rebellious offenses and the ten unwholesome courses of karma: these are extremely grave offenses and karmic deeds.

– The six rebellious offenses and the ten unwholesome courses of karma: these are extremely grave offenses and karmic deeds.

– The seven rebellious offenses, the ten unwholesome courses of karma, and the four grave offenses: these are grave root offenses.

If anyone has committed even one of these, it is called an impediment to receiving the precepts. These are precisely the matters prohibited by the Vinaya, on account of which one is not permitted to receive the precepts. Even where circumstances allow a means of rescue, one must still distinguish between the capacities of beings and the teachings appropriate to them so as to accord with the gateway of repentance.

Those of superior wisdom and keen faculties must cultivate profound meditative concentration, causing the root of wisdom to shine forth; contemplate body and mind as illusions and both subject and object as empty; clearly realize that the true nature is eternally abiding and that all dharmas lack substantial reality; and, when a single thought accords with the principle of thusness, realize and enter the unborn. This is repentance through principle, belonging to the gateway of wisdom.

One must not suppose that as soon as the afflictions cease, one has entered the bodhimanda of liberation. Nor, while the nature of one’s karma has not yet been purified and emptied, should one hastily claim to have entered the ocean of quiescent extinction. In this case, one must clearly contemplate the principle and truly realize the unborn; only then can it be said that the blossoms of one’s offenses have fallen away.

Those of middling or inferior faculties must follow the Vaipulya teachings of the Mahayana and repeatedly cultivate the Dharma of repentance. They must contemplate the substance of the three spheres as empty and quiescent, cut off the reflected conditions of the six sense objects, and set a period in which to advance in cultivating the path—whether seven days, fourteen days, one month, or even one year—praying to behold an auspicious sign. If no auspicious sign appears, they must intensify their rigorous practice, doubling their sincerity, or even exerting themselves throughout their lives, necessarily taking the appearance of an auspicious sign as the appointed goal. This is repentance through both practice and principle, belonging to the gateway of concentration.

Do not let the body perform prostrations of repentance while the mind remains distracted. Do not involve yourselves in worldly affairs for the sake of gaining fame. How could a few days and a small amount of wholesome conduct free one from extremely evil and heavy karma?

A rebellious offense is an act that contravenes principle, betrays kindness, forgets beneficence, and turns back to commit harmful acts of rebellion. It is therefore difficult to escape the laws of both the worldly and supramundane realms.

– The five rebellious offenses:

– Causing the body of a Buddha to bleed

A Buddha is the deva among devas and the sage among sages, adorned with myriad virtues and fully endowed with the ten epithets. For the sake of sentient beings, throughout immeasurable kalpas he cultivated the path, realized the unsurpassed wondrous Dharma, and, with loving-kindness, compassion, sympathetic joy, and equanimity, delivered all sentient beings, enabling those throughout the three realms and nine states of existence to perfect the path of right awakening.

Thus, those of the four modes of birth and the six destinies would no longer undergo samsara. Even if Mount Sumeru could topple and the great ocean could dry up, the profound kindness of the Dharma King would still be difficult to repay throughout an entire kalpa. If, instead of recognizing his kindness, repaying his beneficence, paying homage, and making offerings, one perversely harms him and causes the body of a Buddha to bleed, no one can rescue one from that offense. Therefore, the Buddha taught: “Causing the body of a Buddha to bleed is called an impediment to receiving the precepts.”

The sutras and Vinaya commonly cite the account of Devadatta harming the Buddha to illustrate this rebellious offense. With an evil mind, Devadatta hurled a rock to harm the Buddha. The rock shattered, and a small fragment struck the Buddha’s toe. Although the Buddha has now entered nirvana, the question of “causing the body of a Buddha to bleed” continues to be asked. If, with an angry and evil mind, one destroys any image of a Buddha, a jeweled stupa enshrining a Buddha’s relics, or any Mahayana scripture, the offense is likewise the same and is also called an act of utmost evil.

– Killing one’s father or mother

Here, “killing” refers to one of lower standing killing one of higher standing. Parents are those upon whom their children depend. In accordance with principle, children must strive to be filial and obedient and must not go against their parents’ wishes. In winter, they should ensure that their parents are warm; in summer, that they are cool. In the evening, they should prepare a peaceful place for them to rest; in the morning, inquire after their health. They should support them wholeheartedly and attend upon them without interruption. Only then may this provisionally be called the way of a child. Even this repays but a small portion of the kindness of giving birth and providing nurture. How, then, could one give rise to a vicious, angry, and deceitful mind and kill one’s parents?

The Ksitigarbha Sutra states: “If sentient beings are unfilial toward their parents, or even go so far as to kill them, those beings will fall into the Avici Hell.” Therefore, the Buddha taught: “Killing one’s father or killing one’s mother is called an impediment to receiving the precepts.”

– Killing one’s upadhyaya

The Sanskrit term upadhyaya is translated into Chinese as “one who gives rise to strength.” The strength of the paths of the Three Vehicles and the fivefold Dharma-body all arise through the awe-inspiring virtue of the upadhyaya. He is the original teacher from whom one receives the precepts. One’s worldly parents merely give birth to one’s physical body, yet their kindness is already immeasurable.

How much more so is this true of one’s supramundane parent, who brings forth the essence of the precepts within one? How could such kindness ever be fully repaid? Therefore, the Buddha taught his disciples how to attend upon their upadhyaya.

The Vinaya prescribes these duties with great strictness and clarity. Since the upadhyaya’s kindness is boundlessly deep and vast, one ought to act exactly as prescribed in the Vinaya. If, instead, one gives rise to an angry and vicious mind and kills one’s upadhyaya, the Buddha therefore taught: “Killing one’s upadhyaya is called an impediment to receiving the precepts.”

– Killing one’s acarya

The Sanskrit term is acarya, translated into Chinese as “exemplar and model.” According to the Vinaya, there are five kinds of acaryas, all of whom can serve as exemplars and models for later students, for they correct and encourage them in their cultivation.

First is the tonsure acarya, who enables us to leave the secular life, distance ourselves from worldly objects, become disenchanted with suffering, and proceed toward a pure and joyful life. Second is the karma acarya, who purifies us as vessels of the path and brings forth the essence of the precepts within us. Third is the instructing acarya, who enables us to change our coarse behavior and bring our deportment into proper order. Fourth is the acarya upon whom we depend, who thoroughly understands the Vinaya and is skilled in the principles of permission and prohibition. Fifth is the scripture-receiving acarya, who enables us to hear and become imbued with prajna and to realize and enter it through reflection and cultivation.

These five kinds of acaryas all possess the gracious virtues described above. They are truly excellent supramundane guides and genuine good spiritual friends who nurture our true body and wisdom-life. Even if we devoted all our mental and physical strength to serving them for many years, we still could not repay even a small portion of their kindness in nurturing us with the milk of the Dharma. How much less could we give rise to evil and angry thoughts and kill them? Therefore, the Buddha taught: “Killing one’s acarya is called an impediment to receiving the precepts.”

– Killing one’s acarya

Acarya is a Sanskrit transliteration, translated into Chinese as “exemplar and model.” The acaryas being asked about here are not the karma acarya and instructing acarya who officiate when you receive the precepts, nor are they the acarya upon whom you depend after receiving the precepts. Rather, they are the two acaryas who tonsured you and taught you the scriptures. These two acaryas helped you escape the deep pit of emotional attachment, draw near to the Three Jewels, hear the Dharma and leave desire behind, and clearly understand the principle of the one true reality.

Despite such gracious virtue, instead of repaying their kindness wholeheartedly, one gives rise to anger and evil thoughts and then kills them. Therefore, the Buddha taught: “Killing one’s acarya is called an impediment to receiving the precepts.”

– Disrupting the Sangha’s karma proceedings that turn the Dharma wheel

Karma proceedings refer to pure bhikshus dwelling together within the same boundary, harmoniously mingled like water and milk, conducting the same uposatha and the same karma proceedings; this is called turning the Dharma wheel of the pure precepts. They are all companions in cultivation, far removed from defilement, wise ones who rescue the world, uphold the three trainings, serve as pillars of the Buddhadharma, teach and benefit sentient beings, and act as boats and rafts upon the sea of suffering.

If the Sangha Jewel did not exist in the world, how could the Buddhadharma be propagated? Through whom could the life of wisdom be continued? It is because the Vinaya remains that the true Dharma can long endure. Thus, humans and devas increase, while the evil destinies diminish. Yet, instead of revering the Sangha and seeking instruction, one may give rise to resentment and, with malicious intent, cause disruption. Therefore, the Buddha taught: “Disrupting the karma proceedings of the Sangha that turns the Dharma wheel is called an obstacle to the precepts.”

– Killing an arhat

An arhat is one who has transcended all realms of existence and attained the fruit of non-arising; who teaches the Dharma to eliminate the delusion of sentient beings; and who goes on almsround so that sentient beings may plant the roots of merit and wisdom, thereby obtaining benefit in the present life and enjoying favorable karmic results in future lives. Yet, instead of giving rise to reverence and reflecting on how difficult it is to encounter such a being, one may harbor resentment and hatred and kill that arhat. Therefore, the Buddha taught: “Killing an arhat is called an obstacle to the precepts.”

These are the names and meanings of the five, six, and seven heinous offenses.

– The Ten Evils

Evil means unwholesomeness. Because sentient beings are deluded about the true nature, follow what is false, and cling to erroneous views, when they encounter adverse circumstances they become fettered in all their actions, and through the three kinds of karma they commit the ten evils. Because the causes they accumulate are deep and powerful, they will reap painful karmic results in the future.

– Killing living beings

There are two kinds of killing: killing with one’s own hands and ordering another to kill. All sentient beings depend upon three things as the faculty of life: consciousness, breath, and warmth. When these three have not dispersed, life is said to remain.

When these three separate, life is said to be lost. One may kill sentient beings of the same species out of hatred and long-held resentment, or kill sentient beings of other species out of craving for flavor and a desire to nourish the body. If compassion is diminished, malicious intent increases, and one deliberately severs the life of a sentient being, this is contrary to the virtue of the supreme sages who rescue sentient beings, for it diminishes one’s own benevolence grounded in the shared essence of all beings.

This is the first evil.

– Stealing

Stealing means secretly taking another person’s property. Because property is a condition supporting human life, it is called external life. Such property is divided into two kinds: household property and monastery property.

Household property may belong to parents or relatives, familiar donors, or people who are neither relatives nor acquaintances, and so forth. Whatever belongs to another and is owned by another must not be stolen.

Monastery property may belong to the Buddha and Dharma or to the Sangha. Property belonging to the Buddha and Dharma includes carved incense-wood images, paintings of the Buddha, Buddha images, printed scriptures and books, and copied sutra texts, together with the objects used to adorn them.

Property belonging to the Sangha: According to the Nanshan Record of Practices, such property is divided into four kinds: 1. Property of the permanent permanent residence: kitchens, storerooms, rooms, all fruits, trees, gardens, forests, workers, livestock, and so forth. As these are not confined to any single territorial boundary, they may only be received and used; they may not be divided or sold.

Thus, the word “permanent” is repeated twice in “permanent permanent residence.” 2. Property of the permanent residence of the Sangha of the ten directions: such as food offered daily to the Sangha. It is fundamentally common property of the Sangha of the ten directions and may be received and used at the appropriate time, but it belongs only to that locality. 3.

Property of the Sangha presently assembled: property offered by donors to the Sangha. It belongs only to the Sangha presently assembled at that place, not to the Sangha of the ten directions. 4. Property of the presently assembled Sangha of the ten directions: the ordinary belongings left behind upon the death of members of the five assemblies—bhikshus, bhikshunis, shikshamanas, shramaneras, and shramanerikas, and so forth.

Although it belongs to the presently assembled Sangha of the ten directions, each person has a share in it. If the assembly has already conducted the karma proceeding and completed the distribution, anyone arriving late receives no share.

One should understand that all the property of the Three Jewels is offered by faithful donors. Because these donors seek the fruit of peace and happiness in future lives, they plant seeds in the field of merit in this life. If cause and effect are confused, the fruit of karma follows one wherever one goes. How much more serious, then, is stealing such property and making it one’s own? Therefore, stealing is called the second evil.

– Sexual misconduct

Sexual misconduct means wanton sexual conduct. It is a most vile deed in the world and is also the root of sentient beings’ transmigration through birth and death. One may engage in sexual conduct with men or women among the six classes of relatives or with unrelated men or women; violate another person’s pure conduct; even defile a Sangharama; or rob someone of chastity and tarnish that person’s good name. Because of this karmic cause, one falls into the Avici hell and undergoes every kind of suffering. Therefore, sexual desire is called the third evil.

– False speech

False speech means fabricating untrue words to make others believe them. False speech is divided into major and minor kinds. Major false speech means claiming to have attained what one has not attained or claiming to have realized what one has not realized.

Because one craves fame and gain and displays strange feats to deceive people, it is called major false speech. Minor false speech means saying that one saw what one did not see, saying that one did not see what one saw, saying that one did not hear what one heard, or saying that one heard what one did not hear. Because one is arrogant and deceitful and treats the person before one with contempt, it is called minor false speech.

One deceives oneself and others and is flattering and dishonest. Therefore, false speech is called the fourth evil.

– Divisive speech

Divisive speech means spreading tales about this and that and disputing over right and wrong; or beginning with a minor purpose that produces grave consequences; or obstructing those who surpass oneself; causing discord between two parties; praising people to their faces while harming them behind their backs; causing superiors and subordinates to oppose one another; estranging those who are close; and creating enmity for which the wronged cannot appeal, thereby revealing the deficiency of one’s own virtue. Therefore, divisive speech is called the fifth evil.

– Harsh speech

Harsh speech means uttering coarse and vulgar words to humiliate others. It may arise because one’s desires are not satisfied or because joking gives rise to anger and resentment. One completely disregards proper social principles, abandons ethical conduct, fails to observe distinctions of seniority and rank, and carelessly disparages and insults others, making them unhappy while taking satisfaction oneself. Therefore, harsh speech is called the sixth evil.

– Frivolous and embellished speech

Frivolous and embellished speech means uttering words contrary to truth and adorning one’s language. One may do so to flaunt one’s own abilities and deceive others according to the circumstances; or, while intending to destroy another person’s reputation and virtue, speak words of praise that attract the attention of those who see and hear and sway their resolve. Therefore, frivolous and embellished speech is called the seventh evil.

– Covetousness

Covetousness means delighting in defiled attachments and craving without cease. Worldly people employ rank, fame, wealth, status, and schemes to satisfy their desires. Monastics pursue offerings and reputation, personally engage in wrong livelihood, and ceaselessly chase after and cling to circumstances. When they hear of giving, they begrudge even the slightest thing; when they encounter pleasures, they adhere to them more firmly than glue or lacquer. They seek to obtain what they want at all costs, without fearing painful karmic consequences. Therefore, covetousness is called the eighth evil.

– Hatred

Anger is when one’s actions and thoughts are contrary to one another and one gives free rein to a violent nature; or while living at home, one becomes angry because one’s pursuit of fame, gain, and possessions is not satisfied. Or after leaving home, one becomes irritated because the four requisites—robes, food, bedding, and medicine—are difficult to obtain. The sutra states: “Whenever a bodhisattva gives rise to a thought of anger, a million gates of obstruction immediately open.” Therefore, anger is called the ninth evil.

– Wrong views

Wrong views are delusion devoid of right wisdom. Most of one’s understandings are biased and erroneous. Because one does not understand the Dharma of the Four Noble Truths—suffering, its origin, its cessation, and the path—one forms mistaken judgments concerning views of existence, views of nonexistence, eternalist views, and annihilationist views; denies defilement and purity, and cause and effect; destroys supramundane roots of goodness; extinguishes the flame of right faith; and becomes deeply steeped in erroneous thought.

For example, the Christian White Lotus sect in China advocates nonaction, gazing at one’s finger, smelling fragrances, and so forth. Such practices not only blind oneself but also lead others into blindness, causing everyone to fall into pits and chasms. While alive, they undergo the corresponding retribution of being punished by the king; after death, they undergo the resultant retribution of being bound in hell.

Even if a thousand Buddhas were to appear in the world, they could not repent of it. Therefore, wrong views are called the tenth evil.

These are the names and meanings of the ten evils.

Note:

If following the first or second method of requesting the precepts, there is no need to ask about the four fundamental grave offenses below. Immediately afterward, the text reads: “Good men… Now that you have heard my words, and so forth…” If following the third or fourth method of requesting the precepts, the four fundamental offenses must be asked about. Strike the wooden tablet and say: …

The four fundamental grave offenses: “While living at home, you may previously have received the five precepts of an upasaka, together with the six major precepts and twenty-eight minor precepts of a bodhisattva. Or after leaving home, you may have received the fivefold pure precepts. Among these, however, the four grave precepts—killing, stealing, sexual misconduct, and making great false claims—are the fundamental precepts within the ten precepts of a novice, the complete precepts of a bhiksu, and the bodhisattva’s great precepts of the three aggregates.” If, after these have been transmitted and received, one fails to uphold them firmly and violates even one precept, one may not again receive the ten precepts, the complete precepts, or the bodhisattva’s great precepts.

The painful retribution for killing, stealing, sexual misconduct, and false speech is many times greater than that for killing, stealing, sexual misconduct, and false speech among the ten evils explained above, because one has broken the pure precepts established by the Buddha. (Strike the wooden tablet and say: …)

Good men! Now that all of you have heard my words, each of you understands them. If you have committed any of the evil karmas described above, disclose it to me wholeheartedly and conceal nothing. Even the slightest fault is still called an impediment to the precepts. It is like washing an old garment: it must be washed clean, without any remaining dirt or stains, before it can be dyed anew. I shall now question each of you in turn. Come forward in order, and let each person answer truthfully. (Strike the wooden tablet once.)

The ceremony guide says:

Good men! All of you, rise together. At the sound of the chime, make three prostrations and then stand in two rows.

Note:

If there are many recipients of the precepts, allow three people to make their disclosures at one time. If there are few, let each person disclose in turn. Having become a teacher who receives repentance, do not show weariness from sitting for a long time, and do not receive repentance inattentively. Instead, instruct others tirelessly and teach them with earnest care. The ceremony guide, having completed the Dharma procedure on behalf of others, must likewise not shrink from fatigue. Once everyone is standing in rows, the first three people in line come before the teacher and stand neatly in a single row.

The ceremony guide says:

Good men! At the sound of the chime, make three prostrations (if there are many people, one prostration is also permissible), kneel, and join your palms. With the three karmas utterly sincere, repeat after me.

Namo to the Eternally Abiding Three Jewels of the Ten Directions (3 times).

Each person states his own Dharma name.

The instructing teacher strikes the wooden tablet and says:

Good men! I shall now question you first.

– The five heinous offenses are impediments to the precepts. Next, I shall ask whether you have committed the ten evils, which are grave karma. (When following the first method, question them again about these matters.)

– The six heinous offenses are impediments to the precepts. Next, I shall ask whether you have committed the ten evils, which are grave karma. (When following the second method, question them again about these matters.)

– The seven heinous offenses are impediments to the precepts. Next, I shall ask whether you have committed the ten evils, which are grave karma, and the four fundamental grave offenses. (When following the third or fourth method, question them again about these matters.)

Note:

The text below sets forth the seven heinous offenses. When following the five or six heinous offenses, refer to the foregoing and apply it fully and effectively.

Note:

Among the five heinous offenses, causing the Buddha’s body to bleed is the fifth. Among the six heinous offenses, causing the Buddha’s body to bleed is the first.

The instructing teacher strikes the wooden tablet and asks:

The first offense: Have you caused the Buddha’s body to bleed?

Note:

If you have, say “Yes”; if you have not, say “No.” The person standing beside you must not prompt you to answer yes or no. Because it was feared that you would not know how to answer when questioned, clear and specific instructions were given beforehand. You must now speak for yourselves; I need not teach you how to answer again. The subsequent questions are handled in the same manner.

Good men! You should know that the thousand years of the True Dharma period of the teaching of Sakyamuni Tathagata have passed, and the thousand years of the Semblance Dharma period have also passed. More than six hundred years of this ten-thousand-year Final Dharma period have now elapsed.

Although no one can cause the Buddha’s body to bleed, some people, out of anger and malicious intent, damage carved Buddha images, painted images, cast images, and molded images; destroy stupas enshrining the Buddha’s relics; destroy the prajnaparamita of the true aspect taught in the Mahayana; or destroy scriptural texts of definitive meaning belonging to the perfect and sudden teaching. Such deeds are equivalent to the offense of causing the Buddha’s body to bleed.

Have you ever committed any of these acts? (Answer truthfully whether you have or have not.)

Note:

Among the five heinous offenses, killing one’s father is the first, and killing one’s mother is the second. Among the six heinous offenses, killing one’s father is the second, and killing one’s mother is the third.

Second: Have you killed your father?

Third: Have you killed your mother?

Note:

Some people have three fathers and eight mothers; therefore, only killing one’s biological father or mother is called a heinous offense. Although killing adoptive parents is not a heinous offense, it is nevertheless included when questioning one about the evil of killing.

Fourth: Have you killed your preceptor?

Note:

Answer truthfully as above. This question pertains only to the seven heinous offenses; it is not included among the five or six heinous offenses.

Note:

Among the six heinous offenses, killing one’s acarya is ranked fourth.

Fifth: Have you killed your acarya?

Note:

In this case, there are the five kinds of acarya described above, in addition to an acarya who transmits the five precepts. If a layperson has previously received the Eight Precepts of the fasting observance, then there is also the acarya who transmitted those Eight Precepts. Likewise, whatever precepts that person has previously received, he should be questioned concerning the corresponding acarya.

Note:

Among the five heinous offenses, disrupting the Sangha that performs karman and turns the Dharma wheel is ranked fourth. Among the six heinous offenses, however, disrupting the Sangha that performs karman and turns the Dharma wheel is ranked fifth.

Sixth: Have you disrupted the Sangha that performs karman and turns the Dharma wheel?

Note:

In this examination, there are two cases: first, breaking the wheel of the Sangha; second, disrupting the Sangha’s karma proceedings. Some texts say: “Breaking the harmonious Sangha.” The expression “breaking the harmonious Sangha” encompasses both of the foregoing cases. For where there is disruption, there is no harmony; where there is harmony, there is no disruption.

Here, “disruption” means acting contrary to the path of the six harmonies. The Buddha taught: “There are two cases of breaking the harmonious Sangha: first, speaking falsehoods; second, presenting what merely resembles the truth.” Whether through a karma proceeding or the distribution of voting tallies, breaking the wheel of the Sangha requires at least nine bhikshus. Among them, one bhikshu must claim that he himself is a Buddha, and only a man can commit this act.

The disruption may be carried out either within or outside the prescribed boundary. This case disrupts the Sangha of conventional truth. It is confined to Jambudvipa and constitutes the grave, irreversible sthulatyaya offense, which cannot be repented.

Disrupting the Sangha’s karma proceedings, however, requires at least eight persons, and no one need claim to be a Buddha. A woman can also commit this act. Those involved dwell within the same prescribed boundary but perform separate karma proceedings for the uposatha. This case disrupts the Sangha of ultimate truth; it can occur throughout the three continents and constitutes a sthulatyaya offense that is not irreversible and can be repented. Yet breaking the wheel of the Sangha was the deed of Devadatta. That offense does not occur in the present age. Disrupting the Sangha’s karma proceedings may perhaps also include breaking the wheel of the Sangha.

Note:

Among the five heinous offenses, killing an arhat is ranked third. Among the six heinous offenses, killing an arhat is ranked sixth.

Seventh, have you killed an arhat?

Since you have not committed any of these offenses among the fifth, sixth, and seventh heinous offenses, I shall now ask you about the ten evil deeds. (Strikes the hand ruler once.)

– First, have you ever taken the life of a man or woman of your own kind?

Have you taken the life of any animal of another species?

Note:

In conducting this examination: If, while still living at home, a person has taken a human life, or has become subject to the law or involved in grave matters concerning Dharma traditions and so forth, that person must be barred. In this interrogation, the matter must be thoroughly and carefully investigated to its conclusion; it must not be asked about perfunctorily. The same applies to the grave evils discussed below, such as sexual misconduct.

If one has taken the life of an animal or the like, one need only repent earnestly; this is not the same as a case requiring exclusion.

Once a person has gone forth, even if he has not yet received the precepts, he must under no circumstances commit killing. If he takes a human life, he must without exception be barred and expelled. If he kills another sentient being, he is permitted to repent.

If a layperson or one who has gone forth commits such acts after receiving the precepts, their gravity or lightness is distinguished according to the four fundamental offenses.

Question: The gravity or lightness of the offense of killing is already included among the four fundamental offenses. Why, then, is there any need to ask about it again here?

Answer: Because it forms part of the ten evil deeds, and to avoid disrupting the numerical category of the teaching.

If it were combined with the four fundamental offenses when asking the questions, the numerical category of the ten evil deeds would be incomplete; moreover, why would it be necessary to question those who have not yet received the precepts?

– Second, have you stolen any property in the world that belongs to another?

Have you stolen any property belonging to the Buddha, Dharma, or Sangha?

Note:

In conducting this examination: If, before going forth, a person joined companions in stealing or robbing valuables belonging to officials, common people, or others, such a person is scarcely tolerated by secular law and is likewise not accepted under the Buddha’s discipline. According to the Sutra on Upasaka Precepts, among the seven grave impediments to receiving the precepts, one who steals property belonging to the Three Jewels is barred; one who steals property belonging to the Sangha presently assembled is also barred.

If one who has gone forth but has not yet received the precepts steals property belonging to others in the secular world or any property of the Three Jewels, that person neither fears the law, believes in cause and effect, nor dreads the hells, and is truly not a vessel of the Way. Such a person must also be barred. If a layperson or one who has gone forth commits these acts after receiving the precepts, they fall under the four fundamental offenses discussed below.

Third, have you engaged in sexual intercourse with men or women, whether relatives or non-relatives?

Have you violated another person’s pure conduct and defiled a Sangharama?

Note:

In conducting this examination: If, before going forth, a person engages in sexual intercourse with paternal relatives such as an aunt or uncle, elder or younger sibling, nephew, or niece, or with maternal relatives such as an aunt, elder or younger sister, or niece; or if that person violates the pure precepts and conduct of a bhikshuni—then, according to the Sutra on Upasaka Precepts, among the seven grave impediments to receiving the precepts, both sexual intercourse with a relative and defiling the pure conduct of a bhikshuni require that the person be barred.

Once a person has gone forth, even if he has not yet received the precepts, he must under no circumstances commit such acts. If he performs such an impure act with any man or woman, whether a relative or non-relative, or even defiles a Sangharama, he must also be barred. If a layperson or one who has gone forth commits these impure acts after receiving the precepts, they all fall under the four fundamental offenses discussed below.

– Fourth, have you claimed to have attained dhyana, attained samadhi, or acquired supernormal powers?

After shaving your head and dwelling with the Sangha, though you had not yet received the precepts, did you falsely claim to be a bhikshu and then join the Sangha in performing the uposatha in the same place, participate in the same karma proceedings, share in the same offerings, and receive offerings and reverential prostrations?

Note:

In conducting this examination: If, before receiving the precepts, a person falsely claims to have awakened to the Way, scorns sages and noble ones, and looks down upon sramanas, then although that person has now gone forth, he is not a true vessel of the Dharma. It is difficult for him to receive the precepts, and in principle he should be barred.

If one has gone forth but has not yet been imbued with the qualities of the precepts, yet falsely claims to be a bhikshu, joins the assembly in the uposatha and karma proceedings, and shares in its offerings; or if one has never awakened to the Way yet falsely claims to have done so—then, if this offense was committed only once, an allowance may perhaps be made. But if one habitually treats everyone with contempt, he should either be barred or expelled.

If a layperson or one who has gone forth commits these acts after receiving the precepts, they fall under the four fundamental offenses discussed below.

– Fifth, have you spread disputes over right and wrong, incited one person against another, estranged those bound by affection, damaged another’s family property, and caused others sorrow and distress, depriving them of peace and happiness?

After shaving your head and dwelling with the assembly, have you ever spoken divisively to both sides, causing superiors and inferiors to become discordant?

Note:

In conducting this examination: If, while still a layperson, one has uttered divisive and provocative words that implicated another person’s life, caused that person to harbor resentment until death, or subjected someone to an injustice that could not be redressed, that person must be barred. If one can change one’s disposition, recognize one’s faults, develop shame and remorse, and become earnest and sincere, one may be permitted to receive the precepts.

If one has already gone forth and, whether speaking to monastics or laypeople, uses divisive speech to sow discord and thereby endangers people’s lives or families, that person must also be barred. Moreover, he must sincerely and earnestly reproach himself, abandon those bad habits, and never repeat them; only then may he be permitted to receive the precepts.

– Sixth, have you looked down upon everyone, disparaged those above and below you, and spoken harsh words that caused others to suffer humiliation and harbor resentment?

Note:

In this examination: whether they are laypeople or monastics, anyone who has spoken such harsh and abusive words must be instructed, admonished, and encouraged by skillful means, so that they recognize their wrongdoing and correct their faults. At the same time, they must be caused always to give rise to loving-kindness and patience and no longer create the karma of abusive speech; only then may they be permitted to receive the precepts.

– Seventh, have you spoken slanderous words, using florid language contrary to truth and principle; praised those without virtue as virtuous; disparaged those with virtue as lacking virtue; or deceived others, causing them to lose right understanding and their wrong views to grow stronger?

Note:

In this examination: whether laypeople or monastics, and whether they have received the precepts or not, anyone who has committed such acts that destroy virtue and corrupt moral principles in connection with the affairs of the state, or who obstructs a Dharma gate, may not receive the precepts. This is to prevent the ridicule of worldly people and fully safeguard the honored virtue of the Sangha. If they can vow never to transgress again and wholeheartedly advance in cultivating the path, they may be allowed to receive the precepts.

– Eighth, in pursuing the pleasures of worldly objects, have you ever given rise to an insatiable mind, refusing to relinquish them, seeking only your own gain without regard for harm done to others, giving not even the slightest charity, losing all benevolence, and even failing to support your father, mother, teachers, elders, juniors, and relatives?

Note:

In this examination: for a monastic, the foremost principle is to possess nothing and sever all bonds. If one still craves insatiably, is never content, and provides for no one, then one is very far from the path. Now, in the Dharma-ending age, most members of the Sangha resemble laypeople: unable to complete their own affairs, they nevertheless meddle in worldly matters.

Therefore, they must first be led to feel shame and learn contentment, and only afterward uphold the precepts as protection. Moreover, the precepts are the foundation of right and unhindered liberation. If someone cannot escape the enticement of sensory objects, wholesome karma will have nowhere to find support.

Therefore, one must not readily allow such a person to receive the precepts, but must first instruct that person to cleanse the mind; only then can one hope to plant the seed of the path within it.

– Ninth, when encountering adverse circumstances, have you repeatedly become enraged, harbored resentment toward yourself and others, cursed the deities, blamed heaven and earth, or reviled your father, mother, and teachers?

Note:

In this examination: all monastics must restrain their minds and diligently cultivate patience. Even when encountering circumstances contrary to their wishes, they must exercise self-control. For once they confront adversity, the fire of anger is immediately kindled; they may then curse the deities, blame heaven and earth, and even revile their parents and teachers. When worldly people commit such acts, they are subject to punishment; how much less could monastics cultivating the path be permitted to engage in such ignorant, wrathful, and harmful conduct? Therefore, this must certainly be examined.

– Tenth, have you ever associated closely with false teachers, studied heterodox teachings, expounded scriptures, chanted verses, gazed at fingers, smelled incense, misunderstood true principles, and enticed many people into becoming teachers and disciples, thereby harming yourself and others?

Note:

In this examination: monastics must first clearly understand the Four Noble Truths and the four fruits, and afterward cultivate the Noble Eightfold Path; only then can they distance themselves from all false and deceptive doctrines. If wrong views have not been eliminated, it will be difficult for them to receive the pure precepts. Even if they have already received the precepts, it is feared that they may act in ways that undermine both Buddhism and non-Buddhist teachings.

Therefore, before they receive the precepts, they must be examined with the utmost care. If there are people of this kind, strong measures must be used to subdue them and completely eradicate the roots of heterodoxy, causing their right faith to become firm; only afterward may the precepts be transmitted to them. If they still waver between one side and the other and the strength of their faith remains uncertain, they must be prevented from receiving them.

To safeguard the Dharma gate, people of right faith must be selected. Recently, ignorant and heterodox people have become increasingly numerous, so the examination must be all the more meticulous.

Good men! You have not committed the seven rebellious offenses or the ten evil deeds, but you must still be questioned concerning the four fundamental grave offenses.

Note:

The third and fourth offenses must be examined before asking about the four fundamental offenses, as stated in the text below. If examination establishes the first or second grave offense, there is no need to question them further. The text below sets forth the four precepts against killing, stealing, sexual misconduct, and false speech, thus concluding this section, and so forth.

Good men! I have just questioned you concerning the ten evil deeds that constitute impediments to the precepts. Whoever has not committed these evil deeds is a pure vessel of the Dharma. Make prostration and then rise.

Note:

The ceremony instructor tells those people to make one prostration and then leave the ordination platform. He then calls the second row to come forward.

– First, have you violated the precept against killing?

Note:

The meaning here is that anyone who takes the life of a being of the same kind is said to have broken a fundamental precept and is no longer permitted to receive the precepts. If one attacks with intent to kill but the victim does not die, that person is to be dealt with according to the established Vinaya, but is not said to have broken a fundamental precept. If one intentionally takes the life of a being of another kind, one is instructed to repent the duṣkṛta offense.

If one attempts to kill but the being does not die, one likewise commits a duṣkṛta offense. If one had no intention to kill but accidentally caused injury, one should perform the repentance for a duṣkṛta offense by reproaching one's own mind and, from that time onward, never transgress again. Alternatively, if while still a layperson one has received the six grave precepts and twenty-eight minor precepts of a lay bodhisattva, then whether the being is of the same kind or another kind, taking its life out of anger is in every case called breaking a fundamental precept.

This is clearly explained in the Profound Meaning of the Mahayana Twelve-Gate Analysis.

– Second, have you violated the precept against stealing?

Note:

Here it is said that stealing goods worth five coins constitutes breaking a fundamental precept, and one is not permitted to receive the precepts again. If one steals goods worth less than five coins, down to even a single coin, one is instructed to repent the duṣkṛta offense. If one steals goods worth more than five coins, the offense is determined according to their value, and it is extremely difficult to permit repentance. This is clearly explained in the Profound Meaning of the Mahayana Twelve-Gate Analysis.

– Third, have you violated the precept against sexual misconduct?

Note:

The meaning here is that the five monastic assemblies must completely put an end to sexual activity, while the two lay assemblies must abstain only from improper sexual relations. Laypeople, however, must not engage in sexual relations at an improper time or place. An improper time means midday, the six fasting days, the eight royal observance days, the three annual fasting months, or the period from the time one's wife becomes pregnant until after she has given birth, and so forth.

An improper place means the two passages for defecation and urination, as well as the mouth. If an exception may be granted, it applies only to a lay bodhisattva; for monastics it is never permitted. If members of any of the seven assemblies engage in this impure act after receiving the precepts, they are all said to have broken a fundamental precept.

If someone had no desirous intent and the act was not completed, that person is dealt with according to the Vinaya but is not said to have broken a fundamental precept. This is clearly explained in the Profound Meaning of the Mahayana Twelve-Gate Analysis.

– Fourth, have you violated the precept against false speech?

Note:

Here the meaning is that if one claims to have attained the Dharma of superior persons, attained dhyana, attained samadhi, attained the fruits, or that devas, dragons, ghosts, and spirits have come to make offerings, and so forth, then if one speaks of this clearly to another person, it is called breaking a root precept. If one speaks unclearly, one may be permitted to repent and thereby extinguish the offense. This is clearly explained in the Great Vehicle Treatise on the Profound Meaning of the Twelve Gates of Discrimination.

Good men! Just now I spoke of the ten evils belonging to the impediments to the precepts and the four grave root offenses. Those who have committed none of these are called pure vessels. Rise and withdraw.

The ceremony guide says:

All rise together. At the sound of the chime, make three prostrations (if there are many people, one prostration is also permissible), leave the ordination precinct, and proceed to the main hall to prostrate before the Buddha. When the ghanta is struck, enter the lecture hall together with the assembly to repent and dedicate the merit. (After the precept candidates have finished prostrating, the ceremony guide announces: … )

The second row shall come forward and openly confess and repent.

Note:

Continue in this manner until all the rows have been examined in turn. Strike the ghanta three times, and the applicants for the precepts shall slowly enter the lecture hall and form rows as before.

The ceremony guide says:

All advance and form rows. At the sound of the chime, make three prostrations, kneel, and join your palms.

Good men! Just now, all of you disclosed to me your past transgressions. Now you must reflect that within this repentance hall and throughout the grounds of the sangharama, the Three Jewels have graciously appeared, myriads of spirits offer protection, the five eyes see everything, and the six superknowledges know everything.

If you still have any transgression that you have not disclosed, reveal your entire heart to me. It is like washing an old robe: although its stains have already been cleansed, it must be washed again and again before it can readily be dyed another color. Therefore, I shall now ask you once more, and you must answer again.

If there are no transgressions, you are truly pure vessels of the Dharma; if there are transgressions, it will be difficult for you to receive the grade of precepts. (Strike the hand ruler once.) Have all of you finished confessing your offenses?

Note:

Here there may be cases in which someone previously forgot something but afterward recalls it and therefore replies, “I have not finished speaking.” At that time, the preceptor strikes the hand ruler and asks, “What matter have you not finished disclosing? You must now tell me the truth. I shall refer to the previously stated five rebellious offenses, six rebellious offenses, and seven rebellious offenses, and carefully examine the matter according to your faculties, determining whether it is light or grave, so that the secretary may record the person’s name and offense in the register.” That person approaches the preceptor, pays respects, and relates the entire matter.

If the offense is light, it shall immediately be weighed and set aside there at the seat. If the offense is grave, it shall be reported to the ordaining master. In some cases, skillful assistance may be given according to the person’s faculties.

For matters that are not understood, follow the procedures prescribed in the Great Vehicle Vaipulya teachings.

Good men! Although you have now made disclosure, that concerns only deeds performed in your present lives. Yet from beginningless time until now—when you did not know the Buddha, had not heard the Dharma, and had not encountered the Sangha—you have assumed immeasurable bodily forms and created immeasurable evil karma, while your minds were deluded and you remained unaware and unknowing. Only the Buddhas and bodhisattvas thoroughly understand whether these evils are many or few, light or grave. You shall now turn toward the Three Jewels throughout the ten directions, earnestly and diligently contemplate with utmost sincerity, listen to my words, once again openly repent, and each state your own Dharma name. (Everyone states their Dharma name.)

The preceptor recites the verse:

All evil karma created in the distant past,

Arising from greed, anger, and delusion in former lives,

Produced entirely through body, speech, and mind—

I repent of all karmic hindrances and offenses.

All evil karma created in the distant past,

Arising from greed, anger, and delusion in former lives,

Produced entirely through body, speech, and mind—

Before the Buddha, I now repent.

All evil karma created in the distant past,

Arising from greed, anger, and delusion in former lives,

Produced entirely through body, speech, and mind—

I repent of all root offenses.

Note:

All ordination rites contain these four lines of verse for repenting of offenses committed since beginningless time; they are not merely recited perfunctorily to express accord. Anyone who serves as a teacher must possess a heart of great compassion that rescues beings from suffering. One who seeks repentance must possess deep faith and a sense of shame.

As soon as this single utterance of repentance is raised, its sound resounds throughout Buddha lands as numerous as the sands of the Ganges. As soon as this single thought is brought forth, one’s form appears before all Buddhas. Yet in truth, we do not go there, nor do the Buddhas come here; through the communion of sympathetic response, both subject and object are quiescent.

Furthermore, we vow to bestow the merit of this repentance upon all sentient beings throughout the Dharma realm, so that their karmic hindrances may all be eliminated and they may together escape the sea of suffering. Expressing accord in this manner is collectively called the practice of true repentance according to Samantabhadra’s vows.

The merit of repentance is truly wondrous;

All blessings and goodness are dedicated.

May all sentient beings submerged in suffering

Quickly be born in the Buddha Land of Infinite Light.

All Buddhas throughout the ten directions and the three times,

All bodhisattvas, mahasattvas,

Mahaprajnaparamita.

Up to this point, you have finished openly repenting. You must now keep your minds tranquil and prepare your robes and bowls in full. You must also study the scriptures and texts recorded in the Vinaya, investigating and inquiring into every matter, respectfully attending upon and serving the ordaining master, and early in the morning ascend to the seat to request the ten novice precepts.

Question: Are all of you able to practice according to these instructions?

Answer: We vow to practice according to these instructions.

Note:

During this examination, if no one has committed a grave offense or incurred an impediment, they may ordinarily be permitted to receive the precepts. If someone has committed a grave offense and incurred an impediment, the preceptor must come before the assembly and say to that person: …

There is now a person in the assembly named … who has committed a grave offense and incurred an impediment. This is an extremely grave karmic obstruction, strictly prohibited by the Buddha in the Vinaya, so I dare not decide the matter on my own authority. Early tomorrow morning, I shall report it to the ordaining master and the council of senior Sangha masters.

If the person can be recommended, instructions will be given according to the Vinaya and suited to that person’s faculties, and the ordaining master will have his own way of resolving the matter. If the person cannot be recommended, it will be difficult to offer aid even if a Buddha appears in the world. You must give rise to profound shame and must not regard this as an ordinary matter.

For now, withdraw together with the assembly.

The ceremony guide says:

All rise together. At the sound of the chime, make three prostrations in gratitude and then form rows.

At that time, those who invited the preceptor escort him back to his quarters.

Note:

After escorting the preceptor back to his quarters, they return to the lecture hall where the karman is performed. Those newly seeking to receive the precepts together make three prostrations in gratitude to the ceremony guides and secretaries. To repay the assistance through which the formal procedure and repentance were successfully completed, the ceremony guide leads everyone to the shrine hall and instructs them to prostrate before the Buddha throughout the night. Each person must exert the utmost sincerity and must not become indolent.

1.6. Reporting Offenses and Weighing Them

Note:

If, during the examination, someone is found to have committed a grave offense, then on the following morning the ceremony guides and the council of secretaries first go to the rooms and carefully verify the number of people. They then gather them in one place and tell them: “Turn toward the ceremony guides and secretaries, make one prostration, and then stand to one side.”

The ceremony guide says:

Last night, during the inquiry in the karma hall, I recorded in the register everything you stated. However, this matter is extremely important, so I shall now lead you to the room of the karma master to implore his compassionate assistance. We shall then go together to the abbot’s quarters and present the matter to the Preceptor. Follow me.

Notes:

Those making disclosure follow the ceremony masters and the secretary to the karma master’s room. In accordance with customary practice, they bow and, of their own accord and with utmost earnestness, beseech him to perform the rite that will bring them aid.

The karma master says:

You have already personally disclosed your transgressions and may be said to possess a sense of shame concerning the offenses you have committed. Yet good and evil arise from the mind, and one must personally bear the consequences of one’s offenses and merit. Fortunately, you have examined yourselves and recognized these faults, so I believe there may be a way to help you. Moreover, since you have entreated me with utmost sincerity, how could I have the heart merely to sit by and watch? Follow me to the abbot’s quarters. Whether your request can be granted will depend upon the Preceptor’s instruction.

Notes:

Upon hearing the karma master say this, everyone makes one bow, rises, and follows the masters to the abbot’s quarters. The ceremony master has the offenders wait outside the door while he enters and informs the attendant, so that the attendant may report the matter to the Preceptor. The Preceptor leaves his room and ascends the seat.

The karma master then steps forward and makes one bow. Next, the ceremony master and secretary together make three bows and present the register of offenses to the Preceptor. The Preceptor opens and examines it, then instructs the attendant to invite the acaryas and the heads of the various divisions to the abbot’s quarters.

Upon arriving, they all make three bows to the Preceptor and then stand in two rows according to seniority. The ceremony master then summons the offenders waiting outside to enter. They come before the Preceptor and, in accordance with customary practice, bow, kneel, and join their palms.

The Preceptor strikes the hand ruler and says:

Having brought forth the wholesome resolve to request the precepts, why did you then commit grave offenses and defile your capacity for the Way? The Vinaya strictly prohibits this, and society does not tolerate it. Yet if you can give rise to great shame and bring forth a great aspiration for the Way, then today the assembly of Vinaya masters and I, relying upon the Mahayana Vaipulya repentance method, shall make an exceptional allowance and aid you.

The Sutra of the Names of the Buddhas of the Three Thousand Worlds records: “The Buddha taught: ‘If any sentient beings wish to eliminate the four grave prohibitory offenses, repent of the five rebellious offenses and the ten evil deeds, or eradicate the extremely grave offense of slandering the Dharma without foundation, they must diligently pay homage to the names of the fifty-three Buddhas and to the honored names, endowed with myriad virtues, of the three thousand Buddhas. This is because the Buddhas are the guiding teachers of the three realms, the benevolent fathers of the four kinds of birth; they rescue beings from every suffering and bestow every joy. If sentient beings possess even the slightest goodness, the Buddhas immediately extend their hands to rescue them.’”

During the repentance practice, one must bathe, change into clean robes, and provide ample incense and lamps. One should practice for seven days, or for as many as forty-nine days, seeking to behold an auspicious sign. If one beholds an auspicious sign or the appearance of a luminous portent, one knows without any doubt that the offense has been extinguished and that one remains a pure vessel for the Way. If, during the repentance practice, one’s mind is not upright, or one lacks reverence and sincerity, does not believe in offenses and merit, and does not fear the hells, then although the Buddha’s compassion pervades all things, response and spiritual communion will be difficult to establish. It is like the bright moon in the sky, which cannot appear in turbid water.

Is this not so? (He strikes the hand ruler once.)

Question: Can you do this?

Answer: We can.

The Preceptor turns toward the rows of Sangha members and asks: ‘Great Virtuous Ones, may these persons now be permitted to repent in accordance with the Vaipulya teaching?

The Sangha answers in unison: They may.

The Preceptor continues: The Great Virtuous Ones have deliberated with one accord and have all said: ‘They may.’ The ceremony master shall now select and prepare a place in the main shrine hall where they may sincerely gather their minds and perform the repentance practice. After they have completed the repentance practice, they shall return and make a further report.

Notes:

As usual, the ceremony master instructs them to bow. After bowing, they stand quietly beside the doorway and wait. The acaryas bow toward the seat above and wait until the Preceptor has entered his room before dispersing. The ceremony master then takes them to each place to make bows of gratitude. That is, he brings them before the places where images of the Buddha are enshrined so that they may perform the repentance practice. After completing it, they must first report to the ceremony master in that main shrine hall. Whoever has beheld an auspicious sign says that an auspicious sign was beheld; whoever has not beheld one says that no auspicious sign was beheld.

Next, the ceremony master leads them to the karma master’s room, where they make the same report. He then leads them from room to room, bowing and inviting the entire assembly to gather in the abbot’s quarters. Once the assembly has gathered there, the ceremony master brings those who performed the repentance practice to wait outside the door until the Preceptor leaves his room and ascends the seat, whereupon the assembly makes three bows. The ceremony master then summons those persons to enter. As usual, they make three bows, join their palms, and kneel.

The Preceptor conducts a careful inquiry based on the matters previously examined.

Question: “Among those who performed the repentance practice, has anyone beheld an auspicious sign?” Even if someone answers that an auspicious sign has been beheld, that person must still explain the circumstances of beholding it in accordance with what is stated in the sutra, so that it may be determined whether the auspicious sign was truly beheld. If that person truly beheld an auspicious sign, permission to receive the precepts is granted.

If anyone says, “It seemed so,” or says that no auspicious sign was beheld, the Preceptor washes his hands, burns incense, and personally writes three lots: on one lot he writes, “Permission to receive the precepts”; on another, “Perform repentance again”; and on the third, “No permission to receive the precepts.” After writing them, the Preceptor leads the assembly into the shrine hall and places the three lots before the Buddha.

The Preceptor offers incense, bows, and silently recites: ….

We reverently address the Greatly Awakened World-Honored One and all bodhisattvas throughout the Dharma realm in the ten directions. Today, a person named …, from … district, … province, has brought forth the resolve to request that I, the bhiksu …, transmit the pure precepts. That person has created extremely evil karma (having committed the grave offense of … and having violated the precept against …).

I, the bhiksu …, dare not deliberately contravene the provisions of the Vinaya by arbitrarily permitting that person to receive the precepts. I have therefore followed the Mahayana Vaipulya teaching and instructed these persons to bow before the honored names of the Buddhas, praise their sacred names endowed with myriad virtues, and seek to behold an auspicious sign. Those persons have made their bows but still have not beheld an auspicious sign, perhaps because their obstructions are deep, their faith shallow, and their three karmas lacking in utmost sincerity.

Therefore, I now come before the Buddhas and bodhisattvas to make earnest supplication on their behalf. I humbly beseech you not to forsake sentient beings, but compassionately receive them, causing their capacity for the Way to become pure, their karmic offenses to be extinguished, and enabling them to receive the precepts and practice in accordance with the Vinaya. May they never again violate the prohibitory precepts, never create evil karma that harms sentient beings, and together enter the ocean of the Tathagata’s Vinaya, fully perfecting the virtue of cessation and bringing the Dharma-body to consummation.

I now take these three lots as the standard. May the Buddhas bear witness that there is no partiality in my heart. I earnestly beseech you to show compassion and mercifully receive them.

Notes:

Having thus formed the visualization and silently made his supplication, the preceptor makes three prostrations. The assembly then likewise arouses the mind of great compassion to relieve suffering, silently makes the same supplication, and performs three prostrations. This is the rite of the Samantabhadra practice, and should not be regarded as merely following the multitude. After prostrating, the assembly stands on both sides. The master of ceremonies calls those seeking repentance to come forward and instructs them to make their vows with utmost sincerity, focus their minds in contemplation, make three prostrations to the eternally abiding Three Jewels throughout the Dharma realm, and kneel.

Before the Buddha, one lot is drawn and opened for everyone to see. Whoever draws a lot granting permission to receive the precepts is permitted to receive them together with the assembly. Whoever draws a lot requiring further repentance must again repent in accordance with the Dharma.

Once the repentance is completed, that person is permitted to receive the precepts without drawing another lot. Whoever draws a lot denying permission to receive the precepts must repent all the more and exert even greater painstaking effort, without any fixed time limit; the appointed term ends only when that person draws a lot granting permission to receive the precepts. This is done once, twice, and even up to ten times.

In every instance, the assembly is convened and the rite performed as described above. The Buddha established this rule conclusively, and no personal favoritism is permitted. If the initial examination and repentance are conducted perfunctorily, how could one uphold the precepts after receiving them?

Therefore, although the rite must now be performed repeatedly, do not be deterred by the trouble involved. When no faults remain, teacher and disciples alike are purified, and both oneself and others receive benefit. Thus may the radiant banner of the precepts be raised anew in the age of the decline of the Dharma, and the ocean of the Vinaya Dharma be made clear and tranquil.