傳戒正範

2. Ritual for Requesting the Precepts and Repentance before Conferring the Bhikshu Precepts

2.1. Training Ritual

The Treatise on the Definitive Treasury states: “The bhikshu precepts are encompassed within four meanings: 1. full ordination; 2. conformity with full ordination; 3. fulfillment in safeguarding the minds of others; 4. fulfillment in upholding and observing the precepts.” Fulfillment in safeguarding the minds of others means that, because a bhikshu possesses a measure of complete deportment, he can increase the pure faith of others, causing them to rejoice, show reverence, and take refuge in the Buddhadharma. If a son of the Shakya clan lacks proper deportment, his every gesture and action will be contrary to the Dharma, and his manner of walking and standing will invite ridicule.

The Admonitions for the Gate of the Sangha states: “While the Blessed One still dwelt in the world, because he clearly understood the capacities of sentient beings, in every action he always placed proper deportment first.” Through the Buddha’s great compassion, solely for the purpose of guiding and correcting sentient beings, he inwardly established standards for the Sangha and outwardly brought benefit to patrons. How much more so in this final age, so far removed from the Buddha, when we must rely entirely upon the disciplinary rules and proper deportment to establish the Three Jewels.

Therefore, a novice who has reached the required age is indeed a true man of resolve. Yet before ascending the ordination platform to receive full ordination, he must train in proper deportment and refine his ceremonial conduct.

Note:

If many novices are to receive full ordination, bamboo tallies must be inscribed with their names. Every three candidates form one ordination group; one tally comprises three groups; and one person is selected as leader to supervise the other eight. If there are few candidates for full ordination, only the numerical order of the groups need be followed, and there is no need to arrange tallies.

Three days before ascending the platform to receive full ordination, the ceremonial guides instruct a lay attendant to sweep and clean the Dharma hall and arrange the seats. At the appointed time, the wooden gong is struck to assemble those who are about to receive full ordination and arrange them in rows. The two ceremonial guides lead five persons to invite the instructing master.

After accepting the invitation, the instructing master leaves his room. An attendant follows behind, carrying the tray of tallies. After entering the Dharma hall, the attendant waits until the instructing master is seated and then places the tray of tallies upon the table.

The ceremonial guide says:

Offer incense, return to your places, advance together and form a row, unfold your sitting cloths, and, upon hearing the chime, make three full prostrations; gather up your robes (after completing the prostrations), kneel, and join your palms.

The instructing master strikes the hand ruler and says:

Novices! You now wish to advance and receive full ordination and enter the ranks of the Sangha Jewel. You should therefore understand that, among the four meanings of the full precepts, one is fulfillment in the precepts of proper deportment.

“Deportment” means an awe-inspiring dignity that commands respect. “Propriety” means conduct worthy of serving as a standard. The Sangha Jewel is of the utmost importance, and its responsibilities are not light: to adorn and purify the Vinaya, preserve the true Dharma, dispel spiritual famine, serve as a field of merit for the world, and guide and teach sentient beings toward the wondrous fruition of nirvana, causing all who see or hear to look up with reverence, and causing those who already have faith to deepen their faith still further.

Just as the bhikshu Aśvajit’s serene bearing while walking along the road inspired Thái Thúc to develop joyful faith and enter the monastic life, so too, through his composed manner while going on almsround, the Venerable Śāriputra won over non-Buddhist practitioners and caused them to abandon error and return to the true path. From ancient times until the present, instances in which the deportment of śramaṇas has attracted and transformed others and benefited sentient beings are surely too numerous to enumerate.

In general, the three thousand rules of proper deportment and the eighty thousand subtle practices do not go beyond the four postures of walking, standing, sitting, and lying down. Each of these four postures has its appropriate methods; you must therefore master them skillfully, both to preserve the pure faith of others and to accomplish your own work of the Way.

Therefore, in obedience to the abbot’s instructions, I shall now guide you in training in the various forms of proper deportment during these three preliminary days. Only afterward will you request the precepts, perform repentance, and ascend the platform for the conferral of ordination. May your deportment be firm and composed when you ascend the platform to receive the precepts.

Perhaps, because you have already lived with the Sangha for a long time and remained close to virtuous spiritual friends, your disposition has surely been transformed, so that your every gesture naturally accords with the rules. But if someone has only recently entered the monastery and has not yet been refined, how could his disposition have been trained? Thus, all his movements and stillness would be contrary to the established forms.

It is therefore said that gold, if not refined, will forever remain merely crude ore; jade must be cut and polished before it becomes a precious object.

I shall now arrange your names according to the order of the tallies, so as to facilitate your training in proper deportment. According to the numerical order on the tallies, three candidates for full ordination will form one group, and one tally will comprise three groups. Within each tally, one person will be selected as leader to supervise the remaining eight.

In this way, the nine persons will treat one another respectfully according to proper ceremony, and their coming and going will proceed smoothly. If there are forms of proper deportment you do not clearly understand, ask one another or request the ceremonial guides to compassionately instruct you, without shrinking from the effort. The Confucian books state: “If one does not guard against minor faults in conduct, they will ultimately harm one’s great virtue.” How much more, then, should disciples of the Buddha exercise care? (Strikes the hand ruler once.)

Question: Can you follow these instructions and put them into practice?

Answer: We shall follow these instructions and put them into practice.

The instructing master says:

Since you have said that you can follow these instructions and put them into practice, you may be called compliant with the Dharma.

At that time, the abbot is still in the repentance hall. He appoints several venerable masters: one to serve as the tally examiner, one as the tally collector, one as the recording secretary, and several as supervising masters.

The tally examiner: During the disclosure of offenses, to guard against laypeople, non-Buddhist practitioners, and others mixing with the assembly and secretly listening, Master … is invited to compare and inspect your tallies before admitting you one by one.

The tally collector: After the disclosure of offenses has concluded, out of concern that deceitful, perverse persons might secretly inquire into the faults of others, Master … is invited to collect all the tallies, verify the names, and allow the candidates to leave.

The recording secretary: During the disclosure of offenses, because names and offenses might resemble one another and give rise to many errors, Master … is invited to serve as recording secretary and record the register so that no mistakes occur.

The supervising masters: Repentance must necessarily be conducted with solemnity, yet it is feared that people’s minds may easily become indolent. Furthermore, because the night is quiet and deserted, some might secretly fall asleep or gather in groups of three or seven to engage in idle conversation. Masters … are therefore invited to inspect and urge them onward, preventing the precept candidates from falling asleep or becoming distracted and disorderly.

The masters appointed to the duties above all contribute to the successful completion of your ordination. You must respectfully make full prostrations to them. Do not become arrogant or treat them lightly; if you commit faults, they will instruct and correct you.

The ceremonial guide says:

Novices, make one prostration, then rise, form rows, and stand on the two sides in order.

Note:

After the tallies have been distributed in order, those who invited the master escort the instructing master back to his room, then return to the place where the tallies were distributed and make one prostration in thanks to the ceremonial guides. The ceremonial guides then instruct the assembly of novices to invite the appointed masters who have accepted the duties described above to come to the room, and direct the novices to make three collective prostrations to them.

After all those masters have returned to their rooms, the ceremonial guides lead the assembly of novices back to the lecture hall. At that time, the ceremonial guides post a notice containing the list of precept candidates who are about to ascend the platform to receive full ordination, so that each person knows the number of the group in which he will receive full ordination and no confusion arises concerning the order of those who are to receive full ordination earlier or later.

2.2. Requesting the Precepts and Giving Preliminary Instruction

The Sarvastivada Vinaya Treatise states: “If one gives rise to an inferior aspiration, one receives an inferior grade of precepts; if one gives rise to an intermediate aspiration, one receives an intermediate grade of precepts; if one gives rise to a superior aspiration, one receives a superior grade of precepts.” Therefore, it should be understood that the essence of the precepts is originally one alone, without superiority or inferiority; distinctions arise according to the mind that invokes it.

If one waits until the candidates are about to ascend the ordination platform to perform the rite before instructing them to give rise to a superior aspiration and obtain the superior grade of precepts, they will be bewildered and understand nothing; they will not know what a superior aspiration is. It would be like thunder resounding over the summit of Vulture Peak or ambrosial dew congealing upon the land of Molten Gold: difficult to comprehend clearly and altogether impossible to receive.

Therefore, before receiving the precepts, they must now address the preceptor and invite him to instruct them, so that when they ascend the platform, their resolve will be courageous, their spirits alert, their superior aspiration awakened, and the essence of the precepts perfected. Would these not be the supreme precepts?

Note:

If the precepts are to be requested early in the morning, the Dharma hall must first be swept and cleaned, and the Dharma seat arranged. At the appointed time, sound the gandī and assemble the sramaneras requesting full ordination. Select the first four persons in the row to invite the ceremony guides to the Dharma hall. The sramaneras then face the ceremony guides and bow three times. After bowing, they rise, and the person at their head joins his palms and says:

I, the sramanera …, am ignorant and slow-witted and do not know the procedures set forth in the Vinaya. Now, through the guidance of skilled teachers, I have come to understand a little of the deportment of the Sangha and have gradually given rise to joyful aspiration, earnestly wishing to receive and uphold the precepts. Therefore, we now sincerely ask the teachers to present our request to the preceptor on our behalf.

Note:

After making this request, join the palms and offer greetings.

Sramaneras! Seeing the sincerity of your intention to advance to full ordination, the earnestness of your entreaty, and the strength of your faith, I believe that your aspiration will surely be fulfilled.

The first nine persons in the assembly shall step out of the line. One shall carry incense, and the other eight shall accompany me to the abbot’s quarters to bow and invite the preceptor. The rest shall remain standing where they are, compose their deportment, and await instruction.

Note:

Upon reaching the abbot’s quarters, bow according to the customary procedure. The preceptor accepts the invitation, proceeds to the Dharma hall, and ascends the seat. Those who welcomed and invited him then return to their original places in line. The four ceremony guides approach the preceptor, spread their sitting cloths, bow three times, kneel, join their palms, and make the general request on behalf of everyone.

Reverently we address the preceptor! Out of compassion, please accept these sramaneras and the others, who have become thoroughly acquainted with the forms of deportment and earnestly seek to receive full ordination. They hope to enter the ranks of the Sangha and wish to ascend the sacred ground. Therefore, they have now come before your seat, bowed, and presented their request. We ask only that the preceptor examine them and determine whether they may receive the precepts. If you see that their capacities can be aided and will grant them a measure of compassionate concern, please be prepared to instruct them.

Note:

After making this request, bow three times, rise, stand to either side, and announce:

Plant the incense and rise. Sramaneras, come forward together and form rows. Spread your sitting cloths and, when you hear the chime, bow three times, arrange your robes, kneel, and join your palms. You have learned the words for requesting the precepts; now present the request yourselves. (The person at the head clearly states: …).

A human body is difficult to obtain; birth in a civilized land is difficult; encountering the Buddha’s Way is difficult; and receiving the precepts is difficult. We, named …, are fortunate to encounter the time when the preceptor raises the banner of radiant light and spreads the net of pure conduct, guiding ordinary beings to belong to the precious Sangha. We ask that you bestow upon us, named …, the great precepts of full ordination. We shall practice in accordance with the Vinaya, accomplish the Way, and benefit sentient beings, thereby repaying your benevolent virtue.

Note:

After making the request, all the sramaneras bow their heads together, join their palms, kneel, and listen to the instruction.

The preceptor strikes the wooden ruler and says:

To seek the wish-fulfilling jewel, one enters the ocean, proceeding from the shallows into the depths. To receive full ordination, one ascends the platform, advancing from the lesser state to the greater. The precious precepts must not be sought by leaping over the stages.

The Buddha established that the precepts are to be transmitted only when the appropriate conditions are met. No one who has not passed through the practices of a sramanera may proceed directly to the title and position of a fully ordained monk. You have now upheld the sramanera training rules and are further able to request the disciplinary regulations of a bhiksu.

Thus, you are not only refraining from overstepping the stages, but are also advancing in cultivation in a proper and reasonable manner. Moreover, since you have entreated me with such sincere and earnest hearts, how could I begrudge transmitting the precepts to you?

Yet those who receive these great precepts of full ordination must not regard their preciousness lightly. Full ordination is the foundation that enables the true Dharma to abide for a long time and the lifeblood through which the Sangha flourishes. Without full ordination, there would be no basis upon which to establish the ranks of the Sangha; without the precious Sangha, by what means could the Buddha-Dharma be propagated?

Therefore, among the assemblies of devas, humans, maras, Brahmas, adherents of other paths, and brahmins, the Bhiksu Sangha is foremost. Thus, if one wishes to obtain full ordination in its entirety, without a proper ‘place’ there is nothing upon which to rely. One must therefore rely upon ground whose boundary has been established through a motion and second-act karman.

Accordingly, the Vinaya states: “On ground where a karman has not been performed, one may not receive another’s consent or conduct the affairs of the Sangha.” Once the ‘place’ accords with the Dharma, an ordination platform may be established within it. The full number of ten teachers must be present, selected and invited with proper solemnity in accordance with the Dharma. Thus, the Vinaya states: “The preceptor and the two acaryas must all accord with the Dharma; the seven bhiksus serving as witnesses must all be pure and discerning. If there is no preceptor or the full complement of ten bhiksus is lacking, the ordination cannot be accomplished.” Although the assembly of ten teachers may accord with the Dharma, it is essential that you be free from all disqualifying impediments.

Thus, the Vinaya states: “Those whose faculties are incomplete, those subject to disqualifying impediments, those who have themselves destroyed pure conduct, and those who have defiled the pure conduct of others may not receive full ordination.” Even if you possess all the qualities of vessels for the Way, when the text is recited, the motion and three proclamations are performed, and the essence of the precepts arises, you must follow the wording exactly, without additions, omissions, or errors.

When the motion and karman are performed, they must in every case be checked against the Vinaya. Only then will the procedure be free from what is contrary to the Dharma. Even if all external conditions are fulfilled, your minds in requesting the precepts may still be of three grades: superior, intermediate, and inferior.

According to the aspiration awakened by each person, one obtains the superior, intermediate, or inferior grade of precepts. For the Dharma of the precepts, the essence of the precepts, the practice of the precepts, and the characteristics of the precepts belonging to full ordination cannot be compared, even a hundredfold or a thousandfold, with the precepts previously upheld by a sramanera. If you do not understand this profound meaning, then although it may be said that you ascended the platform and received the transmission, after receiving it you will be as though you had not received it.

You will resemble members of the Sangha without being true members of the Sangha; though dwelling with the assembly, you will be called only dumb-sheep bhiksus; though performing Dharma services together with the Sangha, you will be called only a band of ma-he-la. If you wish to bring glory to the Three Jewels and benefit sentient beings, how could such merit ever be attained? Now, before you ascend the platform, I shall instruct you clearly so that, when you receive the precepts, you may receive them fully.

A superior aspiration receives the superior grade of precepts: Early tomorrow morning, while upon the platform, you should bring forth the power of steadfast faith; awaken a vast mind of loving-kindness and compassion; protect all sentient and insentient beings throughout the Dharma realm; cast aside every unwholesome and harmful thought; vow to abandon all evil deeds; vow to cultivate every good deed; and vow to liberate all sentient beings. Regarding these three vows, be fearless and never retreat, but let your resolve be profound and firm. This is called awakening a superior aspiration and receiving the superior grade of precepts.

This is truly called inwardly concealing the practices of a bodhisattva while outwardly manifesting the form of a śrāvaka, thereby enabling the True Dharma to abide for a long time and establishing the Sangha. Suppose one has a compassionate resolve to protect it, yet that compassion does not embrace all beings; one takes the Dharma realm as the object of the mind, yet does not encompass it completely; and in delivering sentient beings, one seems fearful and inclined to retreat.

Because one’s aspiration has not yet become profound and steadfast, this is called a middling or inferior mind. It is a shallow, narrow, and lowly mind, not a supreme mind. Therefore, one can attain only the middling or inferior grade of precepts.

Such precepts can benefit only oneself: one merely dwells in a thatched hermitage and does not benefit others. How, then, could one perpetuate the lineage of the Buddha? Therefore, I now wish you to bring forth the superior mind and receive the superior grade of precepts; I do not wish you to give rise to an inferior mind and receive the middling or inferior grade of precepts.

The Dharma of the precepts consists precisely of the two hundred and fifty pure precepts, the one hundred and eighty-four karman procedures, and even the three thousand, eighty thousand, and immeasurable disciplinary regulations personally established by the Blessed One. Twelve years after attaining enlightenment, when he observed that defiled phenomena had arisen, he taught these regulations so that bhikshus who were free of affairs might restrain the three poisons and discipline the seven branches of bodily and verbal action.

The essence of the precepts is this: early tomorrow morning, before the ten masters, when the karman procedure is formally performed, through the power of volitional karma you will bring forth the superior mind, contemplate the Dharma realm, and take all sensory objects without exception as the objects of your mind; yet those objects arise from the mind. The objects thus manifested are not manifest material form. They are precisely the essence of all sensory objects belonging to the Dharma realm and are also the cause for attaining the precepts.

Before you contemplate and resolve to receive the precepts, the essence of this sphere of objects is not connected with you. But after you have brought forth the resolve to contemplate and receive the precepts, the essence of these sensory objects belonging to the Dharma realm will remain constantly present within your minds, never forgotten from thought to thought and upheld at all times. Thus, the precepts are that which depends, while the mind is that upon which they depend.

The union of mind and Dharma is called the essence of the precepts. This may be understood through the analogy of the pill.

The practice of the precepts means relying upon the essence of the precepts one has received. Each day, whether dwelling, reading and reciting, sitting in meditation, performing rites of repentance, or cultivating pure karma—and even when putting on robes, eating meals, and so forth—one does nothing contrary to the Vinaya. Therefore, all conduct is called the practice of the precepts. It is not that there exists some separate practice of the precepts apart from all conduct. All practices leading beyond the world take the pure precepts as their foundation.

The characteristics of the precepts are the two hundred and fifty precepts and the one hundred and eighty-four karman procedures established by the Buddha. Within each characteristic of the precepts, the relative gravity or lightness of offenses and the allowances and prohibitions are explained. Within each karman procedure are included the two conditions of validity and invalidity. These are precisely the characteristics of the precepts.

Within the four daily deportments, some things are practiced at the proper time, while others are practiced at an improper time. These are precisely the characteristics of conduct. A Dharma rule is established in response to a matter, and the matter is properly accomplished in reliance upon the rule. Regarding all matters belonging to wholesome karma and so forth, if something accords with the Dharma and ought to be done, yet one does not do it, this is called an offense of omission. If something ought to be done and one immediately does it, this is called observance through action.

Regarding all matters belonging to unwholesome karma and so forth, if something is contrary to the Dharma and ought not to be done, yet one does it, this is called an offense of commission. If something ought not to be done and one refrains from doing it, this is called observance through restraint. If one does not understand offenses of omission and observance through action, or observance through restraint and offenses of commission, then allowances and prohibitions will remain obscure, and validity and invalidity will remain utterly unclear.

Therefore, the Vinaya prescribes that during their first five years, bhikshus must devote themselves exclusively to the precepts and Vinaya; only after five years may they listen to the teachings and sit in meditation. This is so that they may know the characteristics of the precepts, preserve their essence, and aspire to develop samadhi and wisdom, thereby giving the transcendent path and its practice a foundation upon which to rely.

If you can believe and understand in this way, receive and uphold the precepts in this way, and aspire to accord with the virtues of the sages, only then will you truly be renunciant disciples who uphold the Dharma. Therefore, the Śūraṅgama Sutra states: “With this profound mind, serve sentient beings throughout worlds as numerous as dust motes. This alone is called repaying the Buddha’s kindness.”

Question: Are you able to practice accordingly?

Answer: Yes, we are.

The Preceptor said: Since you are able to respectfully practice accordingly, tonight you must invite the Karman Acharya first to examine your tenfold prohibitory precepts for śrāmaṇeras. If you have preserved them without defilement, you are called true and pure vessels of the Way. If there has been even the slightest transgression, meaning that body and mind have become stained, you must certainly be earnestly admonished and repent according to the Vinaya. As for the thirteen minor impediments and the sixteen grave obstructions, when you ascend the ordination platform, the Instructing Acharya will be sent to question each of you privately in a secluded place. When the karman procedure is performed before the assembly, you must be questioned closely once again.

I now instruct the venerable ceremony guides to lead you to the quarters of the two masters, the Karman Acharya and the Instructing Acharya, and inform them of the matters concerning the invitation, the reception of the precepts, the introductory guidance, and so forth. While awaiting the procedures, examination, and repentance, if no one is found to have committed a grave offense or violated a fundamental precept, only then may you gather within the same boundary as the great Sangha. In that assembly, respectfully invite the ten masters to ascend the platform and confer the bhikshu precepts upon you. Venerable ceremony guides, you should act according to my instructions.

The ceremony guides bowed their heads, joined their palms, and replied in unison: “We shall act according to the Preceptor’s instructions.”

Note:

The four ceremony guides turn to face the upper seat, spread their sitting cloths, make three full prostrations, arrange themselves in two rows, and announce:

All śrāmaṇeras, rise together. At the sound of the chime, make three prostrations in gratitude, gather up your robes, rise, and form ranks. The attendants who received the Preceptor escort him back to his quarters.

Note:

As usual, after making full prostrations and escorting the Preceptor back to his quarters, they return to the Dharma hall. The assembly of śrāmaṇeras then makes three prostrations in gratitude to the ceremony guides, rises, and forms two rows.

2.3. Reporting to the Two Masters

If one wishes to receive the full precepts of complete ordination, the three masters must be united like water and milk, dwelling within the same boundary and fully observing the six principles of harmony and respect; the Vinaya and the prescribed procedures must accord with one another. Only then may the precepts be conferred and received. Although the śrāmaṇeras have now invited the Preceptor to give introductory guidance, repentance and admonition are the responsibilities of the Karman Acharya and the Instructing Acharya. Therefore, they are again instructed to make obeisance and notify those two masters.

Note:

The two masters are notified after the request for the precepts has been completed. The ceremony guide instructs the śrāmaṇeras to clear and arrange the seats, while they remain standing quietly in their prescribed order. One ceremony guide leads two śrāmaṇeras to invite the Karman Acharya to come first to the Dharma hall. The ceremony guide makes one full prostration, rises, and calls out: “Śrāmaṇeras, unfold and spread your sitting cloths, make three full prostrations, kneel, and join your palms.” With palms joined, the ceremony guide speaks on everyone’s behalf:…

Those śrāmaṇeras named… have requested the Preceptor’s permission to receive the precepts of complete ordination. The Preceptor has compassionately consented and has given them introductory guidance. However, it is not yet known how those śrāmaṇeras have observed or transgressed their own precepts. Therefore, the Preceptor has instructed me, named…, to lead the śrāmaṇeras here first to report to the Karman Acharya. At midnight tonight, a seat will be prepared and you will be respectfully invited. We ask only that you come to the Dharma hall and perform the prescribed procedure according to the Vinaya. Please take pity upon us!

Note:

After the ceremony guide has completed this report, he announces: “Śrāmaṇeras, make one prostration.”

The Karman Acharya says:

Excellent, śrāmaṇeras! Very good! I shall come to the Dharma hall and perform the ceremonial procedure for you. Each of you should settle and calm your mind and carefully reflect upon your own observance and transgressions. When the time comes to assemble, stand waiting and repent truthfully.

The sramaneras replied, “We shall follow the instructions.”

Note:

The ceremony leader says, “Sramaneras, make three prostrations and then rise.” Those who had previously gone to invite the master now escort the karma-acarya back to his quarters. The ceremony leader then leads two sramaneras to invite the teaching acarya to the Dharma hall. The procedure is the same as above: they prostrate, kneel, and join their palms. On behalf of everyone, the ceremony leader says:

Those sramaneras named… have just paid homage to the preceptor and requested full ordination. We respectfully implore you, out of compassion, to guide them in accordance with the Vinaya. At the same time, the preceptor has instructed us to invite the karma-acarya to conduct the repentance ceremony tonight. But fearing that our deportment may be incomplete and not in accordance with the proper procedure, the preceptor has further sent me, named…, to lead the sramaneras here to address the teaching acarya. We bow our heads and beseech you to instruct us again concerning what we do not yet know and to bestow compassionate teachings upon us. We pray that you will have mercy on us!

Note:

After the ceremony leader has spoken, the sramaneras make one prostration.

The teaching acarya says:

Excellent, sramaneras! What the ceremony leader has said is truly a cause for rejoicing. Furthermore, you seek instruction in proper deportment and have rehearsed it in accordance with the Dharma. In conformity with the rules of the Vinaya, that senior bhiksu may instruct everyone only after you have received full ordination.

The sramaneras reply, “We shall follow the instructions.”

Note:

As before, they prostrate and escort the master back to his quarters. They then return to the Dharma hall and make prostrations of gratitude to the ceremony leaders. Afterward, each person returns to his own quarters.

2.4. Instructions Concerning the Robes and Bowl

The robes and bowls of the sramaneras to be ordained at the first ordination platform must be inspected beforehand. Should any be lacking, borrowed, or not in accordance with the Dharma, they must be told to replace them and make their requisites complete. They are now about to ascend the precious ordination platform to receive full ordination, after which, in all their practices, they will collectively be called members of the Great Sangha.

If they do not know the origins, names, characteristics, practical functions, and meanings of the robes and bowl, they will use them incorrectly and continually commit faults. Therefore, the teaching acarya must instruct them beforehand so that each person fully understands. On the day they ascend the platform, when they are led to a secluded place for questioning, only a brief explanation of these Dharma implements need be given, thereby avoiding delay.

Note:

After the karma-acarya and the teaching acarya have both been addressed, a temple attendant is immediately sent to the Dharma hall to strike the ghanta. The ceremony leader tells all the sramaneras who are about to receive full ordination to put on their seven-panel robes, carry their five-panel robes and great robes, sling their bowls over their shoulders, and bring their sitting cloths. They enter the Dharma hall in order, stand in rows according to seniority, and place the two robes they are carrying upon a table. The teaching acarya is then invited to the Dharma hall according to the customary procedure.

The ceremony leader says:

Insert the incense sticks and return to your places. Sramaneras, step forward, form rows, spread out your sitting cloths, and, upon hearing the chime, make three prostrations, arrange your robes, kneel, and join your palms.

Those sramaneras named… are about to ascend the ordination platform and receive full ordination. If they do not understand the reasons for the establishment of the robes and bowl, their meaning, and how they are to be maintained, it may be difficult for them to receive and uphold them properly. Therefore, we now respectfully invite the teaching acarya to give clear instruction, enabling those sramaneras to use them in accordance with the Vinaya, in the hope that they may accord with the Buddha’s intention in establishing them.

Note:

After the ceremony leader has spoken, the sramaneras make one prostration, kneel, join their palms, and listen attentively.

The teaching acarya says:

The method of cutting and sewing the three robes was personally taught from the golden mouth of the Tathagata. Receiving and upholding the single bowl means possessing the precious vessel by which the sons of the Sakya clan sustain their bodies. Its muted color is entirely unlike the clothing of worldly people; wearing it causes patience to increase twofold. Its prescribed dimensions distinguish it from the implements of ordinary people; preserving it brings the perfection of merit. Its value is as precious as the seven treasures and difficult to measure; its merit towers ten thousand fathoms high—how could one hope to equal it? Hundreds of thousands of myriads of millions of humans and devas bow their heads before it.

The ninety-six schools of non-Buddhist practitioners do not even know its name. Only our Buddha, appearing in the world, taught these unprecedented Dharma practices. Those who see or hear of them obtain boundless benefit. Those who receive and uphold them become pure in body and mind. If you wish to know the length and width of these three robes or the proper size of the bowl, without being shown, no one could clearly understand their meaning; without explanation, how could anyone know their origin? You are now about to receive the great precepts; therefore, I shall first show you the names and forms of the robes and bowl. You must understand these matters. (Strikes the hand ruler once.)

In each of your shoulder bags is a five-panel robe. In Sanskrit, the five-panel robe is called the antarvasa. It is the robe worn while working; it is also called the lower robe or the robe for performing miscellaneous duties. Whenever performing work in the monastery, traveling on the road, entering or leaving, coming or going, you must wear this robe.

The robe you are now wearing is the seven-panel robe. In Sanskrit, the seven-panel robe is called the uttarasanga. It is the robe for entering the assembly and is also called the upper robe. Whenever paying homage to the Buddha, cultivating repentance, reciting sutras, sitting in meditation, attending a meal offering, listening to Dharma teachings, observing the rains retreat, participating in the invitation ceremony, or attending any Sangha assembly convened to deliberate upon communal affairs, you must wear this robe.

In each person’s shoulder bag is also a great robe. In Sanskrit, the great robe is pronounced sanghati. In Chinese, it is translated as “patchwork robe.” This means that the cloth is cut into separate pieces and then sewn together, forming many panels. When entering a royal palace, ascending the Dharma seat to preach the Dharma, entering a village to beg for alms, conducting the fortnightly uposatha, or subduing non-Buddhist practitioners, you must wear this robe.

However, there are many different kinds of great robe. Principally, they are divided into three classes: superior, intermediate, and inferior. Each class is further divided into three grades.

The three inferior grades of great robe are as follows: the lower inferior grade has nine panels; the middle inferior grade has eleven panels; and the upper inferior grade has thirteen panels. Each of these three grades of great robe consists of two long sections and one short section and is to be cut, sewn, received, and upheld accordingly. The three intermediate grades of great robe are as follows: the lower intermediate grade has fifteen panels; the middle intermediate grade has seventeen panels; and the upper intermediate grade has nineteen panels.

Each of these three grades of great robe consists of three long sections and one short section and is to be cut, sewn, received, and upheld accordingly. The three superior grades of great robe are as follows: the lower superior grade has twenty-one panels; the middle superior grade has twenty-three panels; and the upper superior grade has twenty-five panels. Each of these three grades of great robe consists of four long sections and one short section and is to be cut, sewn, received, and upheld accordingly.

These three robes are all called robes of the field of merit.

The Mahasanghika Vinaya records: “At one time, the Buddha was dwelling in the city of Rajagrha. One day, while walking in meditation before the Sakra Stone Grotto, he suddenly said to the Venerable Ananda, ‘Such was the form of the robes of the Buddhas of the past. From now on, robes shall be sewn according to this prescribed pattern.’”

The Record of the Radiance of the Sangha states: “A field retains water and thereby produces flourishing green rice. Because the robe sustains physical life, it takes the form of a field of merit, is irrigated by the water of the four benefits, and produces the rice of the three wholesome qualities; thus it nourishes the Dharma body through the life of wisdom.”

The name is explained as follows: That which is worn upon the body is called a robe. The character “robe” (衣) resembles the character “reliance” (依), signifying something upon which one depends. This is because a robe has the function of protecting one from cold and heat.

In both the sutras and the Vinaya, it is called kasaya. The Miscellaneous Records of Paramartha states: “In foreign lands, the term ‘kasaya’ contains many meanings. It is sometimes called the robe of freedom from dust, because it eliminates the six sense objects.

It is sometimes called the robe that dispels emaciation and illness, because it cuts off afflictions. It is sometimes called the lotus robe, because it is free from attachment. It is sometimes called the robe of blended color, because its color accords with the Dharma.”

Here it is called a robe of subdued color. This robe must be divided into three types. Why? Because they symbolize the purification of the three karmas. The five-strip robe cuts off greed and symbolizes bodily karma. The seven-strip robe cuts off anger and symbolizes verbal karma. The great robe cuts off delusion and symbolizes mental karma. In each robe, the long sections are more numerous and the short sections fewer, signifying that the ranks of noble beings increase while those of ordinary beings diminish. The three colors—blue-green, black, and magnolia—symbolize the three bodies: the Dharma-body, the reward-body, and the transformation-body. The robe should be woven from cloth made of boiled hemp fiber; silk obtained from silkworms must not be used, as an expression of compassion.

Each of you has a square sitting cloth. In Sanskrit, the sitting cloth is called niṣīdana. In Chinese, it is translated as “robe accompanying one’s seat.” It is also called a spreading cloth or a cloth for lining the feet. It is like the foundation of a stupa. Your body, which is now receiving the precepts, is the stupa of the fivefold Dharma-body, because the fivefold Dharma-body arises through the precepts.

Each of you also has a bowl. In Sanskrit, bowl is pronounced pātra. In Chinese, it is translated as “vessel of appropriate measure.” Its material, color, and capacity must all accord with the Dharma. There are two permissible materials: iron or clay. For its color, sesame seeds and almond kernels are crushed and smeared over the inside and outside; the bowl is then smoked with bamboo smoke until its color resembles the plumage of the cuckoo, pigeon, or peacock.

Why must it be smoked? So that food placed in it during summer will not spoil and impurities will not adhere to it. Because smoking serves these purposes, the bowl must be smoked.

Regarding the bowl’s capacity, a large bowl holds one and a half dou, a small bowl holds five sheng, and a medium bowl holds one dou. These are dou of the Zhou dynasty. If calculated according to the dou of the Tang dynasty, a small bowl holds five sheng, a medium bowl holds seven and a half sheng, and a large bowl holds one dou.

The robe and bowl are essential requisites for your reception of the precepts. They are necessities for sustaining the body. Therefore, you must each prepare a complete set yourselves. If they are borrowed or absent, this is deemed contrary to the Dharma. The regulations in the Vinaya clearly state that anyone without a robe and bowl does not obtain the precepts; throughout that life, such a person receives the offerings of the faithful in vain, will fall into the three evil destinies in the future, and will revolve in samsara for many kalpas without attaining liberation. When putting on the robe, guard body, speech, and mind; with utmost sincerity, raise it above your head, silently recite the mantra and verse, and then unfold and put on the robe.

When receiving food and attending the meal offering, sit upright, open the cloth and uncover the bowl, recite the verse, and remain composed. After the bowl has been filled with food, cradle it in the left hand and support its body with the right; sit upright in right mindfulness, make offerings to the Three Jewels, contemplate with utmost sincerity, and place the spoon in the bowl. The patriarchs said: “Let the five contemplations be free of contradiction, and let the three spoonfuls accord with the prescribed rule.”

As instructed above, you should receive and use these articles in accordance with the Dharma. If you fail to do so, the offense will follow you into future lives. All the procedures for receiving and retaining the robe and bowl shall await the time near the day of ascending the ordination platform, when I shall lead you to a secluded place for questioning and, in accordance with the Mūlasarvāstivāda Vinaya, instruct you in the method of receiving and retaining them.

From now on, whenever you wish to sew a robe or shape a bowl, you must first consult knowledgeable teachers and then sew or shape it in accordance with the Dharma. You must not follow your own preferences in violation of what the Buddha established. Once a robe has been sewn, you must invite a bhikshu versed in the Vinaya to empower it according to the Dharma; then accept it in faith and wear it. In this way, the merit will not be in vain, and you will certainly gain benefit. Only then may you be called genuine bhikshus of the Sangha Jewel in the final age.

Question: Are you able to honor and practice these instructions?

Answer: We shall all honor and practice them.

The ceremony-guiding master says:

Let all the novices rise together. At the sound of the chime, make three prostrations, gather up your robes, fold your sitting cloths, and form a line. Those who invited the master shall escort him back to his quarters.

Note:

After escorting the master back to his quarters, return to the place where the rite was performed. Having bowed in thanks to the ceremony-guiding masters, each person shall carry his own robe and bowl back to his quarters.

2.5. Examination Concerning the Precepts and Repentance

When novices receive full ordination, the questioning concerning the thirteen grave impediments and sixteen minor obstructions must await the gathering of the ten masters at the ordination platform, the harmonizing of the Sangha, and the performance of the formal act. Only then is the instructing master sent to a secluded place to question them carefully. Next, those novices are summoned before the Sangha, where the karma master asks the assembly to examine them once more.

These matters must all be completed within a single day, for according to the prescribed procedure they may not extend overnight. This careful twofold examination is recorded alike in all the Vinaya texts. Yet those receiving the precepts have been made to invite the questioning master on the preceding night, neither awaiting appointment through the formal act nor waiting until the actual conferral of full ordination.

One can only exclaim: “Alas! Because the Buddha’s teaching has been contravened, such errors have arisen.”

We now follow the ancient rite of Master Nanshan and comply with the original regulations established by the Buddha. Only the examination and questioning concerning the ten novice precepts is to be conducted on the preceding night. On the following day, after ascending the ordination platform, someone is then appointed to ask about the twenty-nine types of grave and minor “impediments and obstructions.” May those who propagate the Vinaya comply with its regulations so as to follow the procedures of the noble ones. That would be most fortunate.

Note:

This performance of the rite must be conducted with the utmost solemnity, because the great precepts of full ordination are exceedingly august and entry into the ranks of the Sangha is difficult. Moreover, we are now far removed from the Buddha’s time, and many harmful semblances have appeared within the Buddhadharma. Without the support of special external conditions, how could those people be inspired to arouse the highest aspiration? Therefore, on the afternoon of the day when ordination is requested, the ceremony-guiding master directs a lay attendant or novice to sweep the Dharma hall, place a chair in the center, offer incense and flowers, and hang banners and canopies. Behind the principal seat, a chair is placed for the recording master.

Outside the Dharma hall door on the left, a chair is placed for the master who checks the tallies. Outside the door on the right, a chair is placed for the master who collects them. Lamps are hung everywhere, making the hall brighter than daylight; incense is burned throughout, its smoke spreading like auspicious clouds.

Only after all the offerings have been fully arranged is the wooden gong sounded to assemble the novices seeking full ordination, who form lines according to the sequence of their tallies. The ceremony-guiding master leads five persons to invite the karma master. The incense bearer walks in front.

Upon reaching the master’s quarters, they make prostrations and invite him to the Dharma hall. He bows to the Buddha, sits down, offers incense, and completes the chanting of praise.

The ceremony-guiding master says:

Place the incense in the burner and return to your positions. Those who went forth to welcome the master shall step out of line. At the sound of the chime, make three prostrations and return to the line.

Note:

The two masters appointed to check and collect the tallies step out from the assembly, face the master seated on the dais, bow, and then rise. That master leaves his seat and bows in return. They confer among themselves and assist one another.

The karma master says:

The banner of the Vinaya exists solely to support the true Dharma; opening the path of repentance helps bring the requisite conditions to completion. These novices now wish to seek full ordination and therefore, in principle, must disclose their offenses and repent. Yet, to prevent white-robed laypeople and others from mingling with the assembly and secretly listening, we must invite these two masters to inspect carefully all who enter and leave. Only if those novices are pure in accordance with the Dharma will our preparations be complete. Yet, fearing that you may become weary from sitting for a long time, I ask everyone to remain joyful.

The master who checks the tallies and the master who collects them join their palms and reply: “Yes, we shall act accordingly.”

Note:

The two masters charged with counting and collecting the tally-sticks faced forward, joined their palms, and exchanged greetings with the two sections on the right and left. Each then went to a corner by the doorway and sat down. Next, the secretary master stepped out from the assembly, faced forward, made one prostration, and stood waiting.

The karma master said:

The sramaneras who are about to receive full ordination must keep body and mind pure. If they have committed any offense, the Vinaya does not permit them to receive ordination. Only those who remain undefiled may receive it. Tonight there are many groups and many people, so the duties may be confused with one another. Therefore, may the venerable master clearly record those to whom each duty has been assigned, so as to prevent errors and also facilitate presenting the tally-sticks to the preceptor. Please do not be troubled by this task.

The examining master and the master collecting the tally-sticks joined their palms and replied: “Yes, we shall act accordingly.”

Note:

After replying, they joined their palms and exchanged greetings. Having withdrawn, they returned to their original places. The venerable masters assigned to make the rounds and inspect the assembly faced the karma master, made a prostration, and then stood up.

The karma master said:

The prescribed rules of the Vinaya are extremely strict, while the human mind easily becomes indolent; therefore, favorable conditions must be relied upon for wholesome karma to be accomplished. When the sramaneras now disclose their offenses, some may fear becoming drowsy or distracted, while others may forget and thus make their repentance incorrectly. For this reason, the venerable masters have been invited to inspect, patrol, and correct the manner of repentance, helping them to keep their three karmas diligent, single-minded, and free from indolence. This may be called “humbling oneself to bring others to accomplishment.” I hope you will not shrink from the labor. All joined their palms and replied: “Yes, we shall act accordingly.”

Note:

After replying, they faced forward, joined their palms in greeting, and withdrew. Each carried a lamp and inspected everything carefully.

The ceremony-guiding master said:

Sramaneras, you must all be utterly sincere and recite the Great Compassion Mantra after me. By the majestic spiritual power of these esoteric words, may the Dharma assembly be purified and all demonic obstacles be kept far away. (Recite 3 times.)

Namo Amrita Raja Bodhisattva Mahasattva. (3 times.)

The ceremony-guiding master said:

All sramaneras, advance together and form rows, spread your sitting cloths, and at the sound of the chime make three prostrations; gather up your robes, kneel, and join your palms.

Among the seven assemblies, bhiksus rank foremost; among the three groups of precepts, full ordination stands supreme. Therefore, clean vessels must be sought before that ghee can be received. It is like gathering and selecting worthy persons in order to refine and shape them into noble ones. Skillful craftsmanship depends upon capable persons, yet the process of casting and refinement must not depart from the proper standards. I now respectfully invite the Vinaya master named … to serve as the acarya who will examine your precepts and receive your repentance.

As for the words for inviting the master, you ought properly to state them yourselves. However, fearing that you may be unable to do so, I shall now instruct you. Each person should state his own Dharma name. In all other words, repeat after me.

Venerable Sir, please be single-mindedly mindful of me. I, the sramanera named …, now invite the Venerable Sir to serve as the acarya who examines my precepts and receives my repentance. May the Venerable Sir serve as the acarya who examines my precepts and receives my repentance. By relying upon the Venerable Sir, may I repent in accordance with the truth. Please have compassion on me! (Make three prostrations.)

The karma master struck the wooden ruler and said:

When the precepts are pure, concentration and wisdom can arise. The precepts are the foundation for the cultivation and realization of the Buddhas and Patriarchs. The arising and proliferation of craving are the causes of suffering in the samsara of sentient beings. Only the wise clearly recognize this, while fools sink beneath the waves of delusion. You have grown weary of suffering, left your families, and undertaken the ten precepts of a sramanera. Moreover, you wish to advance in diligent cultivation and vow to enter the ranks of the Bhiksu Sangha. If so, why should you fear that concentration and wisdom will not arise or that samsara will not end?

I fear only that, regarding the precepts you have undertaken, you may have violated offenses wrong by their very nature or other grave prohibitions, thereby impairing the good name and virtuous dignity of a sramanera. Thus, although you wish to receive full ordination, I fear you may be unable to obtain the precepts.

The Sarvastivada Treatise states: “If one violates any of the grave precepts among the ten precepts of a sramanera, then whether one seeks to receive full ordination, attain the undefiled precepts arising from dhyana, or advance further, none of these can be attained. This is because the sramanera precepts are the foundation of the bhiksu precepts.”

For example, when a tree’s roots flourish, flowers and fruit weigh down its branches. Likewise, only when the foundation is firm can a tower of awakening be built. There has never been a case where a tree without roots was expected to bear fruit, or where a tower was built without a foundation.

Therefore, today, in accordance with the prescribed order for requesting the precepts, and following the Vinaya regulations for instruction and guidance, I shall question you one after another. In response to each question, you must answer truthfully in turn. You must not deny what exists or describe a grave offense as a light one.

If even a single thought of concealment or evasion arises, would you not merely deceive your own minds inwardly and your masters outwardly? How much more would you deceive all Buddhas and bodhisattvas of the ten directions, as well as the devas and benevolent spirits, causing your former offenses to remain unremoved while adding fresh calamities? In that case, you would neither fear the evil destinies nor give rise to shame and remorse.

How pitiable indeed!

Therefore, each of you must arouse firm faith, give rise to great fear and great shame and remorse, reflect upon the suffering of the evil destinies, and bring forth the bodhi mind. With utmost sincerity, disclose your offenses and repent of them earnestly. Just as sand and stones must be completely sifted away before something may be called pure gold, so too, if even the slightest blemish remains, it cannot be called fine jade. (Strike the wooden ruler once.)

Question: Are you able to repent in this manner?

Answer: Yes, we shall act accordingly.

The ceremony-guiding master said:

All sramaneras, rise together. At the sound of the chime, make three prostrations, gather up your robes and sitting cloths, and form rows.

Those of you who are leaders must direct the assembly, gather everyone together, and wait. When you are summoned, nine persons at a time shall advance in order from the left corner of the doorway to the master examining the tally-sticks, have their names checked one after another, and then proceed forward. After they have disclosed their offenses before the seated instructing master, the nine shall proceed in order from the right corner of the doorway to the master collecting the tally-sticks and depart one after another in proper sequence. At that time, only the first row shall remain in the Dharma hall. The others shall temporarily go outside.

Note:

After the assembly has gone outside, say again:

The first row shall advance and form a row facing forward. (If the Dharma hall is spacious, form a single row as usual; if the Dharma hall is narrow, form two rows, one in front and one behind.) Spread your sitting cloths; at the sound of the chime, make three prostrations; gather up your robes, kneel, join your palms, focus your minds in contemplation, and chant together:

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

Each person shall state his own Dharma name.

The instructing master struck the wooden ruler and said:

Sramaneras, I shall now carefully question you concerning the characteristics of the ten branches of the precepts that you are observing. This is precisely to cleanse your bodies and minds, remove impurities, select those who are fit vessels for the Way, and admit them into the ranks of the Sangha. Therefore, you must clearly understand my words and answer accurately. (Strike the wooden ruler once.)

– First, the precept against killing living beings: One must not intentionally kill any living creature, whether by killing it oneself, ordering another to kill it, burying it alive, killing it with a mechanical device, killing it by pushing it down from a height, killing it through spells, killing it with poison, encouraging another to kill, knowing beforehand that another intends to commit suicide, setting a trap that causes death, or releasing wild beasts or venomous snakes to bite it to death. This extends even to abortion, smashing eggs, burning mountains, and draining waterways; all these are called killing.

Question: Have you violated this precept?

Answer: No.

Note:

If you have transgressed, you must truthfully state which instance of killing you committed. The person beside you must not prompt you to answer that you did not transgress. Because the violation of a precept originates in the mind, when confessing and repenting, you must speak for yourself. If prompted by the person beside you, all involved commit an offense of transgressing the Vinaya. The following nine precepts are likewise. Only if you truly did not transgress should you answer:…

If these precepts have been violated, judgment must be made according to the Vinaya in order to clarify whether the character of the offense is light or grave. If one kills a human being, one commits a grave offense. This is a precept concerning an act wrong by nature. By committing a root offense, one loses the novice precepts; this is called a duskrta entailing expulsion. One may not participate in communal confession and repentance; one may not sleep or work together with pure novices; nor, like other pure novices, may one share sleeping quarters with a bhiksu for two or three nights.

– If one kills a deva, naga, ghost, spirit, or any being capable of transforming into a human being and understanding human speech, one commits an offense of the intermediate grade for which confession and repentance are permitted; this is called a confessable duskrta.

– If one kills an animal or any being incapable of transforming into a human being or understanding human speech, one commits an offense of the lower grade for which confession and repentance are permitted; this is also called a confessable duskrta.

– If one attempts to kill a human being but the person does not die, one commits an offense of preparation of the intermediate grade.

– If one attempts to kill a deva, naga, or even an animal, but the being does not die, one commits an offense of preparation of the lower grade.

If one assists another in causing the death of a human being, or in killing a deva, animal, and so forth, then whether the being dies or does not die, one incurs the corresponding root offense, grave or light, as explained above.

If one sees killing and, instead of giving rise to loving-kindness, praises it and rejoices in it, one commits an offense of preparation of the intermediate grade for which confession and repentance are permitted.

A novice is not permitted to know the names of the offenses belonging to the five divisions and six groups of bhiksu offenses. The reason they are called offenses of the intermediate and lower grades, and offenses of preparation of the intermediate and lower grades, is that, in truth, all these offenses belong to the single category of confessable duskrta. They are nevertheless called offenses of the intermediate and lower grades because, when a precept is violated, in some cases the mind of affliction is grave, while in others the mind of affliction is light; they are not the same. Therefore, they are classified according to the circumstances as intermediate or lower grade. The following nine precepts are likewise.

If one kills one’s father, mother, or a noble being, one commits an offense of immediate retribution and falls into the Avici hell. This is graver than the instances of killing described above. Although it is also killing, the circumstances are not the same. This was explained during the examination in the first ordination assembly concerning the killing of one’s father or mother and the killing of other beings.

– Second, the precept against stealing: Whenever an object has an owner, one must not give rise to the intention to steal and deliberately take it. Whether one takes it oneself, instructs another to take it, agrees to take it on another’s behalf, uses spells to obtain it, takes property entrusted to one by another, takes back what one has given, borrows something and refuses to return it, or even evades taxes, crosses a ferry without paying, and so forth—all are called stealing.

Question: Have any of you transgressed this precept?

(If you have committed any particular instance of stealing, truthfully state that instance. If you have not transgressed, answer:…)

Answer: No.

Regarding violations: Whether an object is new or old, valuable or inexpensive, if one steals something worth five coins, one commits a grave offense. This is a precept concerning an act wrong by nature. By committing a root offense, one loses the novice precepts; this is called a duskrta entailing expulsion. One may not participate in communal confession and repentance; one may not sleep or work together with other novices; nor, like other novices, may one share sleeping quarters with bhiksus for two or three nights. If one steals less than five coins, from four coins downward, one commits an offense of the intermediate grade for which confession and repentance are permitted. This is called a confessable duskrta offense.

If one steals five coins or more, even though the amount is less than ten coins, it is still regarded as one grave offense. If one steals a full ten coins, one commits two grave offenses. If one steals an object of great value, worth many times more than five coins, the degree of the offense is determined according to its monetary value; because its value is great, the offense is also grave. If one steals property belonging to the Three Jewels, the gravity of the offense is determined according to whether its value is great or small, in the same manner.

Yet however many grave offenses are spoken of, that number is indeed so. These are the Buddha’s truthful words. Out of compassion for the seven assemblies of disciples who uphold the precepts, he admonished them not to violate these precepts. Furthermore, he showed them that the painful retribution in hell would be multiplied many times over and would be difficult to escape.

– Third, the precept against sexual misconduct: This means engaging in an impure act with a man or a woman. Whether one engages in sexual intercourse with another, another engages in sexual intercourse with oneself, or one even engages in sexual intercourse with an animal, all are called sexual misconduct.

Question: Have any of you transgressed this precept?

(If you have committed any particular instance of sexual misconduct, truthfully state that instance. If you have not transgressed, answer:…)

Answer: No.

Regarding violations of this precept: Whenever one has a lustful mind and engages together with another in an impure act, one commits a grave offense. This is because it is a precept concerning an act wrong by nature. By committing a root offense, one loses the novice precepts; this is called a duskrta offense entailing expulsion. One may not participate in communal confession and repentance, sleep with other novices, or work together with them; nor, like other novices, may one share sleeping quarters with a bhiksu for two or three nights.

If one has a lustful mind but stops before engaging in intercourse, one commits an offense of the intermediate grade for which confession and repentance are permitted; this is called a confessable duskrta offense.

If, with a lustful mind, one touches a woman’s body, sits with a woman in a concealed place, or speaks with a woman in a concealed place, in every case one commits an offense of the intermediate grade for which confession and repentance are permitted; this is called a confessable duskrta offense.

– Fourth, the precept against false speech: Though one has not awakened to the Way, one claims to have awakened to the Way; though one has not attained dhyana or samadhi, one claims to have attained it; though one has not realized the four fruits, one claims to have realized them; one may even falsely claim that devas, nagas, ghosts, spirits, and so forth have come. To speak of such things when they are false and did not truly occur, thereby deceiving others, is all called a great falsehood.

Question: Have any of you transgressed this precept?

(If you have ever spoken falsely to another, you must immediately and truthfully state that you committed false speech in this or that instance. If you have not transgressed, answer:…)

Answer: No.

In addition to false speech, there are also insinuating speech, divisive speech, and harsh speech, all of which are called minor falsehoods.

Question: Have any of you transgressed this precept?

(If you have transgressed in any particular instance, truthfully state that instance. If you have not transgressed, answer:…)

Answer: No.

Regarding violations of this precept: In the case of a great falsehood, if one approaches another person and speaks it, and that person clearly understands, one commits a grave offense. This is a precept concerning an act wrong by nature. By committing a root offense, one loses the novice precepts; this is called a duskrta offense entailing expulsion. One may not participate in communal confession and repentance, sleep with other novices, or live together with them; nor, like other novices, may one share sleeping quarters with a bhiksu for two or three nights.

If one originally intends to utter this great falsehood but speaks unclearly so that the listener does not understand, or stops while speaking, in every case one commits an offense of the intermediate grade for which confession and repentance are permitted; this is called a confessable duskrta offense. In the case of a minor falsehood—that is, speech that is not clearly expressed—one should perform the method of mental reproach for a duskrta, confessing and repenting to eradicate it, and thereafter never commit it again. (The four precepts stated above are the foundation of all precepts.)

– Fifth, the precept against drinking intoxicants: Anything capable of causing intoxication must not touch one’s lips, even a single drop.

Question: Have any of you transgressed this precept?

(If you have transgressed, you must answer truthfully. If you have not transgressed, answer:…)

Answer: No.

Cases of violation under this precept: if grain, flowers, fruit, and so forth are made into intoxicating liquor, including even wine yeast or wine lees, and it merely has the aroma or flavor of liquor, if one perceives it as liquor, tastes it, and swallows it, and it is capable of causing intoxication, one violates a prohibitory precept. Confession and repentance are permitted; this is called a duṣkṛta offense requiring repentance.

If one is gravely ill and a physician instructs that liquor must be used to prepare medicine for treatment, one must first inform one’s teacher and may use it only after receiving the teacher’s permission. However, it may be used only if the smell and taste of liquor cannot be detected, and if, when the liquor touches one’s lips, no thought of liquor arises. If the illness becomes more severe and liquor is used immediately, there is no offense. If, however, liquor is used to prepare medicine because of illness, but one continues drinking liquor after recovering, one commits the fundamental offense.

– Sixth, the precept against wearing flowers or fragrances and against applying perfume to the body.

Question: Have any of you violated this precept?

(If you have violated it in any particular case, answer truthfully concerning that case. If you have not violated it, answer: … )

Answer: No.

Cases of violation under this precept: in China, using silk and precious objects to sew and adorn scarves and hats is equivalent to wearing flower garlands in India. In China, perfuming cloth with incense and wearing fragrance sachets is equivalent to applying perfume to the body in India. According to the Vinaya, the Buddha taught that allowance should be made for the customs of each country; thus, this is not without scriptural basis. Therefore, one should understand that the customary practices of different countries may vary, but the mind that delights in adornment is one and the same. Anyone who does such things violates a prohibitory precept. Confession and repentance are permitted; this is called a duṣkṛta offense requiring repentance.

– Seventh, the precept against dancing, singing, and musical performances, and against deliberately going to watch or listen to them.

Question: Have any of you violated this precept?

(If you have violated it in any particular case, answer truthfully concerning that case. If you have not violated it, answer: … )

Answer: No.

Cases of violation: performing melodies or chanting songs is called singing; moving the hands and raising the feet is called dancing. Playing a flute, plucking a stringed instrument, engaging in battle, playing board games, throwing dice, gambling, shooting arrows, urging horses onward, performing sword dances, and so forth are all called entertainments. Whether one performs them oneself or delights in seeing others perform them, and whether one intentionally goes to watch or listen, all such acts violate a prohibitory precept. Confession and repentance are permitted. This is called a duṣkṛta offense requiring repentance.

– Eighth, the precept against sitting or lying on a high or broad bed.

Question: Have any of you violated this precept?

(If you have violated it, answer that you have. If you have not violated it, answer: … )

Answer: No.

Note:

Now, in this age of the decline of the Dharma, the beds used by members of the Sangha everywhere do not conform to the prescribed dimensions. As you are now about to become teachers, when this matter is asked about upon ascending the ordination platform, you must feel profound shame and recognize that it is contrary to what the Buddha established. It is hoped that you will be able to do so. Otherwise, the Vinaya will become a children’s game. For this reason, the question must be asked.

Cases of violation here: according to the regulations of the Vinaya, the legs of a monastic’s bed may be one chi and six cun high. If, when one sits upon it, one’s feet do not touch the ground, anything exceeding this measure is called high. “Broad” means that one can turn over freely. It is therefore called a large bed. One who lies upon a large bed violates a prohibitory precept. Confession and repentance are permitted, and this is called a duṣkṛta offense requiring repentance. If one obtains a bed that has already been constructed, its legs must be sawn down to the prescribed measure; only then is there no offense.

– Ninth, the precept against eating at an improper time.

Question: Have any of you violated this precept?

(If you have violated it in any particular case, answer truthfully concerning that case. If you have not violated it, answer: … )

Answer: No.

Cases of violation here are determined according to time. The proper time extends from the first appearance of the sun in the east until noon. The improper time extends from the moment the sun begins to decline until before sunrise the following day. If one eats at an improper time, consuming anything that has form is called breaking the fast and constitutes a violation of a prohibitory precept. Confession and repentance are permitted; this is called a duṣkṛta offense requiring repentance.

If a sick person suffers from hunger, that person is permitted to receive cooked beans or wheat; these must not be hulled, and the liquid must be strained before drinking. If food is obtained at an improper time, including various kinds of fruit juice, water must first be used to perform the ritual act of “making it pure” before it may be consumed.

– Tenth, the precept against holding or keeping raw or fashioned gold, silver, and precious objects.

Question: Have any of you violated this precept?

(If you have violated it in any particular case, answer truthfully concerning that case. If you have not violated it, answer: … )

Answer: No.

Cases of violation here: “raw” means unprocessed and remaining in its natural state, such as gold, silver, pearls, jade, coral, agate, crystal, giant clam shell, lapis lazuli, amber, rock crystal, tortoiseshell, rhinoceros horn, ivory, and all precious objects. “Fashioned” means made into a particular form, such as copper coins or paper money, as well as all gold, silver, and the seven precious substances fashioned into utensils or made into various forms.

All these things cause human greed to increase and make the human will ever more arrogant and unruly. Therefore, the Buddha prohibited people from holding or keeping them. Anyone who holds or keeps such things violates a prohibitory precept.

Confession and repentance are permitted; this is called a duṣkṛta offense requiring repentance. If one safeguards them for the Three Jewels, one’s teachers and elders, or one’s parents, without thinking of them as one’s own possessions, there is no offense.

Note:

Each of these nine persons has now been carefully examined. With regard to these precepts, if anyone has violated any of the four grave fundamental precepts, the recording teacher must enter it in the register and present it to the preceptor the following day. If anyone has violated any of the latter six minor precepts, the karma teacher should consider the matter immediately and instruct that person to confess and repent.

The ceremony-guiding teacher says:

Make one prostration and then rise.

The first nine persons, holding their tallies, descend on the right side to the place of the teacher who collects the tallies. Then, in due order, they all enter the Dharma hall.

Note:

Wait for the teacher who checks the tallies and those nine persons to turn and descend, proceeding along the right side. Then call out again:

The second group of nine persons, holding the second set of tallies, ascend from the left side to the place of the teacher who checks the tallies. Their names are verified one by one, after which they proceed into the lecture hall.

Note:

Regardless of how many or how few there are in the ranks arranged in this order, each group is called and responds in turn, continuing through the final tally. They need not leave the lecture hall but should simply stand on the right side. Strike the gaṇḍī and assemble those who have made disclosure first. All enter the lecture hall according to their proper ranks, form two rows, and stand waiting. Those assigned to check and collect the tallies, patrol, inspect, and so forth step out from the assembly, face the preceptor, join their palms, offer salutations, and inquire after him. The teacher who checks the tallies reports: …

We, named …, have completed the task entrusted to us by the preceptor. No one is missing from the ranks; entry and departure were conducted in accordance with the Dharma; the patrol and inspection were rigorous; walking and standing were orderly and coordinated; and no one violated the rules of dignified conduct.

The karma teacher says:

Those who have rendered meritorious assistance have grown weary late into the night. May everyone rest peacefully.

Note:

They bow in salutation and withdraw. Each returns to their original place. The recording teacher steps out from the assembly, presents the register to the preceptor, joins his palms, offers salutations, inquires after him, and reports:

I, named …, have followed the preceptor’s instructions and fully recorded the characteristics of the offenses about which inquiry was made. These śrāmaṇeras have not committed any fundamental offense and are all pure. I now present this to the karma teacher and ask that the teacher report it to the preceptor.

If anyone among them has violated any of the four grave precepts, this passage should be changed to read: Among the novices making disclosure here, only the novice named … has violated a provision of the Vinaya; all the other novices are pure. I now report this to the karma master and ask him to report it in turn to the preceptor.

Note:

After the karma master has offered reassurance as before, the secretary again joins his palms, exchanges courtesies, takes his leave, departs from the lecture hall, and returns to his room.

The ceremony guide says:

Novices, spread out your sitting cloths together. At the sound of the chime, bow three times, arrange your robes, kneel, and join your palms.

The ceremony guide strikes the wooden ruler and says:

Novices, I have now questioned you carefully in accordance with the Vinaya. You have all understood what I asked, and all of you have given your answers. I trust that you have concealed nothing. May your bodies and faculties be pure, so that you may ascend the ordination platform and receive full ordination. However, on the day you ascend the platform, when you enter the secluded place and when you are before the Sangha, you must again be questioned about the four fundamental grave precepts. Just as tonight, you must listen carefully and answer. I shall now offer incense and pray on your behalf:

May all Buddhas bestow their aid and protection; may the assembly of sages bear witness. May the offenses accumulated over many lifetimes be entirely extinguished from this day forth; and may the wholesome deeds left undone since beginningless time be diligently performed from this day forth.

Each of you should visualize the Buddhas of the ten directions and repeat after me, sincerely repenting. Each person should state his own Dharma name.

Note:

After proclaiming this, the ceremony guide rises. Having offered incense, he sits with palms joined and sincerely chants:

All evil karma created since ancient times,

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

Produced through body, speech, and mind—

I repent of all these karmic hindrances.

All evil karma created since ancient times,

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

Produced through body, speech, and mind—

Before the Buddha, I now repent.

All evil karma created since ancient times,

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

Produced through body, speech, and mind—

I repent of all the roots of these offenses.

The merit of repentance is truly wondrous;

Whatever blessings there may be, I dedicate them all,

Praying that all beings submerged in suffering

May swiftly be born in the Buddha-land of Infinite Light.

All Buddhas throughout the ten directions and the three times,

All bodhisattvas, mahasattvas,

Mahaprajnaparamita.

The ceremony guide says:

Novices, rise together. At the sound of the chime, bow three times, arrange your robes, fold your sitting cloths, and form a line.

Note:

The ceremony guide addresses the novice at the head of the line. Following the customary rite, he escorts the novices back to their quarters and then returns to the Dharma hall, instructing them all to go up to the shrine hall, where each is to worship the Buddha reverently throughout the night. After the novices have bowed in gratitude to the ceremony guide, they proceed to the great shrine hall, light the lamps, burn incense, and, with the three karmic faculties wholly sincere and both subject and object empty, bow in accordance with reality.

According to the provisions of the Vinaya, the novices mentioned above who have violated a grave precept are not permitted to repent of it. If, upon examination, those novices are found to have broken a grave precept but are sincerely ashamed, renounce their former ways, and embrace the new, they may rely upon the skillful means of the Mahayana for deliverance. At the same time, they should be made fearful of the hells and should utterly sever their ties to worldly defilements.

A place should be selected and a repentance altar established, where they earnestly endure hardship for seven or fourteen days and pray to behold an auspicious sign; only then will the offense be extinguished. If they still do not behold an auspicious sign, then even should many years and months pass, beholding such a sign must remain the prescribed condition before they are permitted to receive the precepts. This is because adverse circumstances may prevent an altar from being established in accordance with the Dharma; and even if an altar can be established, should no auspicious sign appear, later regret will come too late.

It is better to be cautious from the very beginning and to preserve the precepts with earnest care.