傳戒正範

3. The Rite of Requesting the Precepts and Repentance Before Ascending the Ordination Platform to Receive the Bodhisattva Precepts

3.1. Addressing the Two Masters

The Bodhisattva Precepts Karmavacana Sutra states: “When bodhisattvas wish to receive the Bodhisattva Precepts, they must first be taught the Bodhisattva Dharma treasury, the matrika of the bodhisattva training rules, and the characteristics of transgressive circumstances, so that they may listen, accept them, and examine them with wisdom. They themselves should delight in receiving the precepts and make the vow to receive the Bodhisattva Precepts, rather than doing so because others have urged them or because they wish to surpass others.

One should know that such persons are called steadfast bodhisattvas, capable of receiving the pure Bodhisattva Precepts.” This is as set forth in the sutra. Therefore, one should understand that those wishing to receive the Bodhisattva Precepts must first request the precepts and receive instruction, after which they are carefully examined, repent, and answer the formal questions. If the precepts are conferred according to the Dharma without prior guidance, they will not know how to arouse the aspiration and make the request.

Therefore, they must first address the two masters who will assist and instruct them, and only afterward invite the preceptor.

Note:

The request for the precepts and the preliminary guidance should be conducted two or three days before the ordination. After midday, have a lay attendant sweep the Dharma hall and arrange a high seat. If no lay attendant is available, newly ordained bhiksus may also perform this task.

At the appointed time, sound the ghanta and assemble the community. Those assembled are not limited to bhiksus. All members of the assemblies who seek the Bodhisattva Precepts—bhiksunis, siksamanas, sramaneras, sramanerikas, upasakas, and upasikas—should gather together.

If the assembly is large, ten bhiksus should be selected to invite the master of ceremonies. If there are fewer than four persons, or even only a very few bhiksus, they may go together to make the invitation. Upon arriving, they make one full prostration and invite him to the Dharma hall.

Once in the Dharma hall, they make three full prostrations together, rise, and the leader, representing the assembly, joins his palms and says: …

We bhiksus, named …, now wish to advance and seek the great Bodhisattva Precepts, but we do not know the prescribed procedures. We earnestly implore the masters, out of compassion, to instruct us.

The master of ceremonies says:

Bhiksus, since you are able to enhance your minds and your precepts, benefit yourselves and others, cause the Dharma gateway to flourish, and cultivate inconceivable merit, I shall now lead you to address the two masters. Let everyone proceed together to the abbot’s quarters.

Note:

After he has replied, all make one full prostration together, rise, and form two rows. The two masters of ceremonies then each lead two bhiksus, separating to invite the two masters. After inviting them to the Dharma hall, the master of ceremonies instructs the assembly, as customary, to make three full prostrations, kneel, and join their palms. The two masters of ceremonies make one full prostration to the two masters, then rise, join their palms, and speak on behalf of the assembly: …

Those bhiksus named … now wish to request the perfect and immediate great Bodhisattva Precepts. Therefore, they must first address the two acarya masters. We humbly beseech you not to withhold your compassionate resolve to benefit beings, but to encourage these beginners to fulfill their supreme aspiration. Kindly bestir yourselves and proceed with us to the abbot’s quarters to invite the preceptor to ascend the seat in the Dharma hall and graciously instruct them, so that they may hear, understand, receive, and uphold the teaching, and no longer remain confused in their practice. We beseech you to show compassion! (After this has been said, instruct the assembly to make one full prostration.)

The karmacarya says:

Bhiksus, you now wish to invite the preceptor and seek the wondrous and wholesome Dharma of the perfect and immediate Bodhisattva Precepts. You may indeed be called true disciples of the Buddha. Such persons are said to possess the mind of the Great Way.

Shortly, if the preceptor compassionately accepts the invitation and comes to the Dharma hall, then when he gives the preliminary guidance you must listen and reflect, so that you may be able to receive these precepts. This is because the vows of a bodhisattva are profound and vast, and the gateways of practice are immeasurable; they are unlike the cultivation observed by bhiksus. If there is even the slightest fear, or if one’s faculties and disposition are inferior, it will be difficult to perfect the great precepts.

Therefore, even if an iron hoop were tightened around the crown of your head, you must never retreat from or lose the bodhicitta. Only those whose practices and vows are thus steadfast may be called persons who receive and uphold the Bodhisattva Precepts. Therefore, we two masters shall explain this clearly to you.

Each of you should reverently proceed with us to the abbot’s quarters to welcome the preceptor.

Note:

The master of ceremonies instructs the assembly to make three full prostrations and divide into two rows. The leader accompanies the two masters to the abbot’s quarters, while the others remain standing in their places.

3.2. Requesting the Precepts and Receiving Preliminary Guidance

Note:

Nine persons may be sent to invite the preceptor. One person carrying incense walks in front; next comes the master of ceremonies sounding the chime; the two masters and the rest of the assembly follow behind. Upon reaching the abbot’s quarters, all rites are performed as customary. The preceptor comes to the Dharma hall and ascends the seat. The two masters first make full prostrations and then return to their places. The master of ceremonies faces the high seat, spreads out his sitting cloth, makes three full prostrations, kneels, joins his palms, and says: …

Most Reverend Preceptor! We beseech you to assent. Those bhiksus … now wish to seek the complete and pure Bodhisattva Precepts and have therefore assembled before the seat to make full prostrations and present their request. We beseech the preceptor to open the Dharma gateway of the ambrosia of liberation and transmit the precious vajra-radiance precepts. Do not forsake compassion, but graciously bestow your instruction. (After speaking, he makes three full prostrations, folds his sitting cloth, returns to his place, and calls out: …)

Offer the incense and return to your places. Bhiksus …, come forward and form ranks, spread out your sitting cloths, and, upon hearing the chime, make three full prostrations, arrange your robes, kneel, and join your palms.

The acarya master says:

Bhiksus, in making this request for the precepts, the leader shall represent the assembly and present it with utmost sincerity.

The leader says:

We bhiksus … left the household life and altered our appearance long ago. We have always wished to advance in cultivating the work of the Way, but have lacked the proper method. Now, fortunately, we have encountered the great preceptor, whose virtue in the precepts towers on high and whose ocean of Vinaya is unfathomably deep.

Through this, we have been able to ascend the ordination platform, receive the full precepts, and only then enter the ranks of the Sangha. We further wish to bring all discursive thought to an end and, with utmost sincerity, receive the great precepts in addition. Therefore, we now make full prostrations before the seat and request them with utmost sincerity.

We reverently beseech you to illuminate us with a single thought of utmost sincerity, extend compassion to all beings, and bestow the wondrous, wholesome, and pure Bodhisattva Precepts, enabling us, named …, to study and practice the Mahayana and awaken in accord with the mind-ground. We shall then bring forth the power of the Four Great Vows to teach and transform beings, and repay through virtue the gift of the precepts and the milk of the Dharma.

We lowly ordinary beings cannot fully express the sincerity of our entreaty. (After this has been said, the master of ceremonies instructs the assembly to make one full prostration, join their palms, kneel, and listen single-mindedly.)

The preceptor strikes the hand ruler and instructs them:

Bhiksus, since you now earnestly and sincerely seek the wondrous and wholesome Dharma of the Bodhisattva Precepts, you must first, through three kinds of great and resolute faith, profoundly and firmly arouse the unsurpassed bodhicitta in order to seek them. If your faith is not resolute, you will be unable to cut through the net of doubt. If your minds are not profound and firm, you will be unable to practice vigorously and diligently. The mind of anuttara-samyak-sambodhi abides in the Mahayana like a mountain and like the ocean, unshaken and unmoved, entirely because it is endowed with the power of this profound and steadfast faith.

What are these three kinds of faith?

– Profoundly and firmly believe that all sentient beings are fully endowed with the virtuous qualities and wisdom of the Tathagata, but fail to realize them solely because of deluded thinking and attachment. Therefore, you must now diligently cultivate the supreme practices, vow to accomplish the path of awakening, and aspire to liberate sentient beings so that all may realize Buddhahood. The Brahma Net Sutra states:

You are a Buddha yet to be;

I am a Buddha already accomplished.

Always maintain faith such as this,

And the precepts are fully perfected.

– Have deep and firm faith that the pratimoksha precepts are the fundamental cause for cultivating and realizing bodhi and nirvana. If the precepts are not taken as the cause and foundation of cultivation, it is like cooking sand and hoping it will become rice; even after kalpas as numerous as motes of dust, it could never become rice. Therefore, the Avatamsaka Sutra states: “The precepts are the foundation of unsurpassed bodhi; therefore, the pure precepts must be upheld perfectly.” Whoever can uphold the pure precepts is praised by the Tathagata. The Nirvana Sutra states: “Those who wish to behold Buddha-nature and realize great nirvana must cultivate and uphold the pure precepts with profound sincerity.”

– Have firm and deep faith that the pure Dharma bodies, reward bodies, and transformation bodies of all Buddhas, together with their radiant and boundless marks and excellences, are all adorned and perfected through upholding the precepts. The Satyaka-nirgrantha Sutra states: “The Tathagata’s body of merit and virtue takes the precepts as its foundation.” Therefore, you should know that, in seeking the fruit of Buddhahood above, one will certainly perfect the two adornments, while in teaching and transforming sentient beings below, one will fully accomplish the myriad practices. With the precepts, cultivation and realization are not in vain; without the precepts, what benefit is there in exhausting oneself?

Only if you possess these three powers of faith can you invoke and beseech Buddha Shakyamuni, the Teacher of the Saha world, to serve as your fundamental preceptor from whom you receive the precepts; the Bodhisattva Manjushri of great wisdom to serve as the karma-acharya; the Bodhisattva Maitreya, who is destined for Buddhahood in one more lifetime, to serve as the instructing acharya; all the Buddhas presently abiding throughout the ten directions to serve as venerable witnesses; and all the bodhisattvas throughout the ten directions to serve as fellow practitioners.

Although I have accepted the invitation to ascend this seat, I am merely your Dharma master who offers admonition and instruction, called the preceptor who conducts the precept ceremony. That is, I bear the responsibility of restating what the Buddha established and admonishing later students. Tomorrow, when you ascend the ordination platform to receive the precepts, each of you must concentrate solely upon this one matter and put an end to all other involvements.

Although your bodies are here before the master, your minds must contemplate all the Buddhas assembled together. You should know that the bodhisattva’s pure precepts cannot be received through shallow faith and a distracted mind. Therefore, the scripture states: “When the threefold proclamation of the karma procedure has been completed, the naturally established sign continuously appears before the Buddhas and great bodhisattvas presently abiding throughout the boundless worlds of the ten directions. This signifies that the bodhisattva has received the bodhisattva’s pure precepts.”

At that time, when the Buddhas and bodhisattvas see the naturally established sign of that bodhisattva, they know that in the world named… there is a bodhisattva named… who, before the bodhisattva named…, has formally received the bodhisattva’s pure precepts (together with the bodhisattva named…). All Buddhas and bodhisattvas regard that ordained bodhisattva as a child or a younger sibling, and thus give rise to thoughts of closeness, concern, and compassion. Through the concern and compassion of the Buddhas and bodhisattvas, those bodhisattvas’ aspiration for wholesome Dharmas increases twofold and never again declines.

The pure precepts received by a bodhisattva in this way are supreme and unsurpassed among all other pure precepts received; moreover, the bodhisattva acquires an inexhaustible and boundless treasury of great merit and virtue. At the same time, the bodhisattva brings forth the foremost and most excellent wholesome intention and aspiration, capable of eliminating every kind of evil conduct committed by all sentient beings.

All other individual codes of discipline cannot equal even one part—whether a fractional part, a calculable part, an analogous part, or even an upanishad part—of these bodhisattva precepts, for they encompass all great merit and virtue. After receiving these precepts, even if one undergoes rebirth throughout the worlds of the ten directions, wherever one may be born, one does not relinquish the bodhisattva’s discipline and pure precepts.

Therefore, the bodhisattva does not relinquish the great vow for unsurpassed bodhi, nor does the bodhisattva commit a transgression through a severe defilement or an offense belonging to the class of defeat.

If, upon being born into another life, one forgets one’s former intention but encounters a good spiritual friend and, wishing to awaken, again brings the bodhisattva precepts to mind, then although one receives them again many times, it is still not a new attainment of the precepts. From this scriptural passage, it is known that receiving and upholding the bhikshu precepts is called receiving the Sangha precepts; one must invite the ten masters from within the Sangha and receive the precepts through the karma procedure of one motion and three proclamations.

Yet those precepts remain effective only throughout this present lifetime. Receiving and upholding the bodhisattva precepts is called receiving the Buddha precepts; before the master, one must address all the Buddhas and undergo three examinations and the karma procedure before attaining the precepts, which remain effective through subsequent lives until the fruit of awakening is realized. Therefore, the Blessed One Shakyamuni, Bodhisattva Manjushri, and Bodhisattva Maitreya should be invited to serve as the three masters who transmit the bodhisattva precepts.

The Buddhas bear witness for them, yet the Buddhas and bodhisattvas have never departed from the ultimate limit of reality; those who genuinely seek the precepts while dwelling in this realm can assist those who transmit and receive them in obtaining benefit. This is because, when sentient beings have the proper capacities and responsiveness, their path intersects with that of the Buddhas. It is like a mother loving her child all the more as the child becomes more filial. It is like the moon appearing ever more clearly as the water becomes clearer. Those who receive the Mahayana precepts are true disciples of the Buddha. The compassionate protection and mindfulness of the Buddhas and bodhisattvas are likewise.

Tomorrow, in accordance with the Mahayana sutras and Vinaya, I shall establish the ordination platform, arrange the seats, assemble the congregation, and address the Buddha, so as to transform the self-benefiting minds of bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, upasakas, and upasikas into the vast minds of bodhisattvas who adorn the lands and benefit sentient beings; and to transform the individual liberation precepts of bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, upasakas, and upasikas into the bodhisattva’s threefold precepts, the precious liberation.

Yet these wondrous threefold precepts have non-action as their ‘essence,’ pervading the Dharma realm, while their ‘measure’ equals the sands of the Ganges; they are revealed through manifest form. Although this is called receiving, the whole of nature gives rise to cultivation: they are nondual yet two. Although this is called upholding, the whole of cultivation abides within nature: they are two yet nondual.

Thus, the seed of Buddhahood arises through conditions; nature and cultivation interweave and bring it to completion. Once this ‘essence’ has been attained, one naturally ceases evil and practices goodness; one naturally benefits and rescues sentient beings. While engaging in cessation and practice for the benefit of sentient beings, there is in truth no benefit to sentient beings, cessation, or practice that can be attained.

For all dharmas are originally unborn; there is only the one true and pure path.

The Treatise on the Awakening of Faith states: “Knowing that the Dharma-nature is undefiled, one accordingly cultivates the paramita of ethical discipline; yet the nature of those precepts of nature is possessed by Buddhas and sentient beings alike—even every species of insect possesses it. Where there is nature, there is mind; and all who possess mind will attain Buddhahood.”

The Brahma’s Net Sutra states: “The precious precepts of vajra-radiance are the original source of all Buddhas and the original source of all bodhisattvas.” As for the seed of Buddha-nature: all sentient beings possess Buddha-nature. All intention, consciousness, form, and mind—whatever possesses sentience and mind—is encompassed within the precepts of Buddha-nature. Yet I fear that some of you may be unable to bring forth the great vow for unsurpassed bodhi, or may have committed one of the seven rebellious offenses in this very body.

Although the essential principle of Buddha-nature is originally complete in every person and has never been deficient, it is ultimately very difficult to bring forth the immediate essence of the precepts. The matters clearly recorded in the sutras and Vinaya must therefore be carefully examined through questioning.

Shortly, you will again follow the venerable masters who guide the ceremony and enter the repentance hall tonight to undergo the karma procedure before the master. First, each person will be guided to recount the categories of precepts that they originally received and upheld; as to whether the precepts thus received and upheld have been defiled or kept pure, each person must openly disclose this for themselves. Next, on the basis of the seven rebellious offenses prohibited by the Mahayana, a careful examination will be conducted.

Only those who have not broken the fundamental grave precepts and have not committed any of the seven evil rebellious offenses may receive the pure transmission in accordance with the Vinaya and the Dharma. At that time, the Buddhas praise such persons, saying, “Excellent!” and devas and dragons protect them. This is called the Vinaya remaining present in the world and the True Dharma abiding for a long time.

Question: Are you able to reverently practice accordingly?

Answer: We are able to reverently practice accordingly.

The master guiding the ceremony says:

Let the bhikshus rise. At the sound of the chime, make three bows of thanks, gather up your robes, fold your sitting cloths, and form a line. The person responsible for receiving and escorting steps out of the line and accompanies the preceptor back to the abbot’s quarters.

Note:

After escorting the preceptor back to his room according to the customary rites, return to the Dharma hall, bow at the crown of the head in homage, and escort the two instructing masters and the karma master; then make bows of thanks to the master who led the ceremony. Each person then returns in order to their former place; wait until the beginning of the night before conducting the examination and repentance.

3.3. Examining Eligibility and Imposing Restrictions

The Brahma’s Net Sutra states: “When conferring the precepts upon people, no distinctions may be made. All kings, princes, great ministers, civil and military officials, bhikshus, bhikshunis, laymen, laywomen, lustful men, lustful women, the beings of the eighteen Brahma heavens, the devas of the six heavens of the Desire Realm, those without sexual organs, those with both sexual organs, pandakas, male and female servants, and all ghosts and spirits may receive the precepts. When they are about to receive the precepts, the precept-conferring master must ask: ‘In this life, have any of you committed the seven heinous offenses?’”

A bodhisattva Dharma master must not confer the precepts upon anyone who has committed the seven heinous offenses. Thus it is known that there is no difference in the principle of intrinsic nature. Whoever possesses the mind may be accepted.

If impeded by circumstantial obstructions, they must be barred; those who have not committed such offenses are permitted to receive the precepts. Although there is fundamentally no discrimination, distinctions are established within that nondiscrimination; yet in the course of examination, there are also differences between the proper and the provisional, and between the sudden and the gradual. Therefore, these are arranged here into four categories, to serve as a clear standard set upon the ordination platform for examining the capacities and circumstances of those eligible to receive the precepts.

Consequently, if one does not train beforehand, then at the time of receiving the precepts one will understand nothing.

– Men and women who have gone forth and who either uphold the shikshamana precepts, the shramanera precepts, or the shramanerika precepts; or who are training in the precepts, are of sufficient age, and lack no qualification; or whose physical faculties are complete and who are free of impediments, and who have already ascended the ordination platform, undergone the fourfold proclamation karma, and received the bhikshu or bhikshuni precepts, now further arouse the great mind and seek the three groups of pure precepts. If these precepts become widely practiced, they will not cause the resident Sangha Jewel to fall into decline. When received in accordance with the Dharma and the Vinaya, this is called proper reception. After receiving them, they are called bodhisattva bhikshus and bodhisattva bhikshunis.

– Shikshamanas, shramaneras, shramanerikas, or those training in the precepts who have not yet reached the required age—even though their faculties may be incomplete—may nevertheless arouse bodhicitta and practice the bodhisattva conduct. Although they cannot be admitted to receive full ordination or join the ranks of the Sangha, they are still included within the equality of Buddha-nature. Because such persons have not yet received the precepts of full ordination but seek to receive the three groups of pure precepts, they are advancing beyond their level of precepts; nevertheless, out of compassion, the Buddha provisionally permits this. It is therefore called provisional reception. After receiving the precepts, they are called bodhisattva shikshamanas, bodhisattva shramaneras, and bodhisattva shramanerikas.

– Laymen and laywomen who revere and trust in the Three Jewels and delight in cultivating the ten wholesome actions; who have either received the five training precepts and carefully guarded them for many years, or who observe the Eight Precepts of the fasting retreat and strictly uphold them for one day; and who now first arouse the supreme aspiration and seek to receive the great bodhisattva precepts—these progress from the lesser to the great, with faith and wisdom gradually increasing. This is called gradual reception. After receiving them, they are called bodhisattva upasakas and bodhisattva upasikas.

– Men and women in the world who, over many kalpas, have planted deep and abundant roots of virtue, but who in this life have sunk into delusion, then swiftly awaken, rapidly attain realization, contemplate and illuminate, firmly aspire with longing, single-mindedly trust in and take refuge in the Three Jewels, earnestly seek the Mahayana precepts, possess vast and profound powers of aspiration, and gather and transform beings through cooperation: although such persons have never previously observed the lay precepts, they immediately receive the bodhisattva training precepts all at once. This is called sudden reception. After receiving them, they are called bodhisattva male lay attendants and bodhisattva female lay attendants.

When conducting the examination and repentance for these four cases, they must still be divided into four distinct categories.

– The first category: If the person is a bhikshu, he must be carefully questioned about his observance of the 250 precepts. If the person is a bhikshuni, she must be carefully questioned about the preliminary procedure and the 348 precepts, including the seven obstructing offenses, and must undergo the general examination before both divisions of the Sangha. If they have violated or broken any of the fundamental precepts, the karma procedure of expulsion must be performed. If they have committed any of the seven heinous offenses, they must be barred in accordance with the Vinaya. If they have violated other precepts and sincerely seek repentance, they are permitted to repent and restore their purity.

– The second category: Shikshamana is translated in Chinese as “woman training in the precepts.” The Buddha instructed this category to train in three sets of practices. During examination and repentance, they must be questioned in the proper order. First, training in the fundamentals, namely the four grave precepts. Second, training in the six rules, namely bodily contact motivated by defilement, stealing something worth less than five coins, taking the life of an animal, minor false speech, eating at an improper time, and intentionally drinking alcohol. Third, training in rules of conduct, namely the deportment prescribed in the precepts of fully ordained nuns.

If they are shramaneras or shramanerikas, they are examined only concerning the ten fundamental precepts. All three groups are questioned about the seven disqualifying and grave offenses. If anyone among these three groups has committed any of the seven disqualifying fundamental offenses, each must be expelled in accordance with the Vinaya.

If a shikshamana’s observance of the six rules is not pure, she must wait until the full two years have elapsed before the karma procedure may be performed. This is because those persons have already received the shikshamana precepts and therefore do not belong to the shramanerika community. Moreover, a shramanerika does not observe the shikshamana training precepts and is not a genuinely pure woman training in the precepts.

Yet the two are neither identical, nor do they possess the foundation for the three groups of pure precepts. Therefore, they cannot advance to receive the bodhisattva precepts. Among those three junior communities, only a violation of these training precepts constitutes an impediment, because they are twice as weighty as the precepts of shramaneras and shramanerikas.

– The third category: These are men and women who observe the five precepts, the precepts of lay attendants. Among them, some have received all the precepts, some many, some half, some only a few, and some a single precept; these cases are not alike. They must be carefully questioned according to the precepts they have received. One who has received only a small portion must not be questioned about the greater portion, nor may one who has received the complete portion be questioned about only half. Likewise, the eight precepts received by those men and women differ fundamentally from the five lifelong precepts of laypeople. Therefore, during the examination, they are questioned only about their observance or violation during that single day and night.

Furthermore, among the eight precepts, the prohibition of sexual activity for one day and one night is absolute and allows no exception; this differs from the five precepts, which prohibit only sexual misconduct. As for examining the seven heinous offenses, all four assemblies are examined in the same manner.

Among them, anyone who has committed any one of the four grave offenses or the seven heinous offenses must be barred. If they have violated other precepts, they are permitted to repent and to advance to receive the precepts.

– The fourth category: These are persons who have never received any precepts and who now first arouse the great mind and seek to receive them. According to the Sutra of Upasaka Precepts, when they are questioned about the seven grave impediments to the precepts, if faithful men and women have not committed any of these seven obstructing offenses, they must first be given the five precepts and become upasakas and upasikas. Yet those five prohibitory precepts, belonging to conventional truth, are only the foundation of the lay bodhisattva precepts. Today, according to the Brahma’s Net Sutra, they are again examined concerning the seven heinous offenses; only if they have not committed them may they advance to receive the three groups of pure precepts. Although they are only now receiving the five precepts, how could they already have committed the seven heinous offenses? The Buddha taught that such acts constitute impediments; therefore, one must follow his instruction and ask.

Note:

The formal procedure must take place after noon. The Dharma hall and seating must be solemnly adorned; the distribution and collection of tally cards, forming ranks, entering, leaving, and all other rites are the same as those in the ceremony for receiving the full precepts. At the appointed time, strike the gandī and assemble the community.

The ceremony leader first proceeds to the Dharma hall, and the community makes three prostrations. The ceremony leader appoints the first four persons to invite the masters responsible for checking the tally cards, collecting the tally cards, recording, and patrolling. The manner of invitation is the same as before.

The ceremony leader then leads five persons in order, one carrying incense, to invite the karma master to the Dharma hall. The karma master bows to the Buddha, takes his seat, offers incense, and, after the community has offered incense and completed the praises, the ceremony proceeds.

The ceremony leader says:

Place the incense in the burner and return to your original places. Those who went to receive the master, come forward and form ranks. Spread your sitting cloths; at the sound of the chime, make three prostrations, gather up your robes, fold your sitting cloths, and all return to your ranks.

Note:

The ritual courtesies and words of instruction for the masters appointed to their duties are the same as the procedures clearly explained for the preceding two ordination platforms. They are not repeated here.

The ceremony leader says:

Bhikshus, with utmost sincerity, recite the Great Compassion Mantra together with me, praying for blessings so that this Dharma assembly may be pure and that, through its awesome power, demonic obstacles may be dispelled. (Recite this mantra three times.)

Namo King of Sweet Dew Bodhisattva Mahasattva. (3 times.)

All the bhikshus come forward and form ranks, spread half their sitting cloths, and, at the sound of the chime, make three prostrations, gather up their robes, kneel, and join their palms.

You have long since become vessels of the Dharma, yet it is feared that your refinement has not reached perfection. If you wish to ascend the steps of sagehood, the first step is to prepare the provisions for the journey. Now that you have ascended the ordination platform and received the full precepts, your noble resolve has been further refined.

Therefore, on your behalf, I have burned incense and arranged the seat, and reverently invited Vinaya Master named … to serve as your acarya for examining the precepts, questioning you concerning impediments, and administering repentance. Properly, you should yourselves present the words inviting the master, but I fear that you do not know them, so I shall now instruct you. Each person should state his own Dharma name: …

As for the remaining words, repeat them after me.

Venerable Sir, single-mindedly be mindful of me. I, the bhikshu named …, now invite the venerable acarya to examine the precepts, question me concerning impediments, and administer repentance. May the venerable one serve as my acarya for examining the precepts, questioning me concerning impediments, and administering repentance. By relying upon the venerable one, may I enter the pure rank of a bodhisattva. Please have compassion on me. (Make the invitation three times and three prostrations.)

The karma master strikes the hand ruler and says:

Bhikshus, you have now earnestly invited me three times. I shall therefore serve as your acarya for examining the precepts, questioning you concerning impediments, and administering repentance. You must listen carefully to my instructions. Teaching must be given according to each person's capacities, proceeding first gradually and afterward suddenly. The Vinaya establishes rules according to particular circumstances, enabling the mind to be reached through the body. If the body is impure, upon what can the precept-mind rely? Now that the five divisions of the precepts have been carefully observed, the three groups of pure precepts are further enhanced. Vow to embrace the Four Great Vows and do not seek only your own benefit.

In this way, those people bring forth the vast resolve and proceed directly toward the jeweled destination, aspiring to attain the meritorious fruition of the Tathagata without stopping at the conjured city. To possess such an ardent aspiration is called supreme goodness. Yet it is feared that if the life-preserver of the precepts is punctured and the bowl is broken, they will be difficult to sustain. Likewise, if one has violated what the Buddha prescribed, how can the pure life be established? If past transgressions have not yet been cleansed, cultivation and realization cannot be attained.

The Vinaya Pitaka states: “One who violates the four grave precepts by nature loses the fruition of the path, just as a person whose head has been severed cannot live again; just as a tree that has been cut down cannot live again; just as a needle whose point has broken cannot be used again; and just as a rock shattered into fragments cannot be reassembled.” If you violate any of the precepts you have received, the Dharma cannot contain you.

The Mahayana Brahma's Net Sutra states: “If anyone in this life has committed the seven obstructing offenses, the master is not permitted to confer the precepts upon that person. Only one who has not committed them may be given the precepts.” From this it may be inferred that, according to the Lesser Vehicle, if members of the seven assemblies have committed grave offenses, then according to the Mahayana they are not permitted to ascend the ordination platform and receive the precepts.

If one in the Mahayana has committed any of the seven obstructing offenses, all determinations must be made on a proper basis. Although it is said that offenses have no intrinsic nature and that the principle is truly eternal, what is essential is that the mind not be corrupted; only then can it accord with the path. From ancient times to the present, one first relies upon the Vinaya Pitaka to examine the precepts received by bhikshus, determining in every characteristic such matters as observance, violation, completeness, deficiency, and so forth.

Note:

Only bhikshus are discussed here. If members of the other six assemblies also invite the master to examine them and administer repentance, the wording may be changed to: “Examine the precepts received, such as the bhikshu precepts, bhikshuni precepts, shikshamana precepts, shramanera precepts, shramanerika precepts, upasaka precepts, and upasika precepts, determining in every characteristic such matters as observance, violation, completeness, deficiency, and so forth.” The common names of the seven assemblies are given here so that, when the time comes, the wording may be applied according to each assembly.

Next, according to the Mahayana teachings, those seven grave and evil impediments are to be investigated. I shall now question you one after another, and you must answer truthfully in turn. If anyone is not wholeheartedly courageous and truthful in answering, but conceals former transgressions, it will be difficult for new wholesome qualities to arise.

Even if such a person follows the community in repentance, that offense cannot be eradicated; and although that person receives the precepts, the precept-substance will not be attained. Moreover, the additional offense of deliberate false speech will be incurred. You must understand that the great bodhisattva precepts fundamentally arise from the mind-ground.

If the mind-ground is defiled and disordered, one is not a vessel for the precepts. The Shurangama Sutra states: “Now, if you wish to investigate unsurpassed bodhi, you must direct your mind with uprightness and truthfully answer whatever I ask.”

Question: Are you able to comply and do this?

Answer: We are able.

If those being examined and questioned number only a little more than ten, proceed immediately with the examination of the characteristics of the precepts, without telling them to stand or instructing them to leave and then reenter. However, if members of the six assemblies, such as bhikshunis, are present inside, they must be instructed to leave and then called separately for examination, because the characteristics of the precepts for those assemblies are not the same.

If the assembly of bhikshus is large, they may be instructed to leave the Dharma hall and form ranks according to the numbers on their tally cards. They may then enter the Dharma hall to hear the examination of the precepts. This is because it is feared that they may not hear the questions and answers or understand the words.

The ceremony leader says:

Bhikshus and others, all stand. At the sound of the chime, make three prostrations, gather up your robes, and fold your sitting cloths.

Those at the head of the ranks lead the community out of the Dharma hall, assemble them, and wait; they must not disperse in disorder. When called, each person, in the order of the ranks, proceeds from the left side of the doorway to the master checking the tally cards and then, one after another in order, enters the Dharma hall. Proceed before the seat of the instructing master; after the examination of the precepts is completed, go from the right side of the doorway to the master collecting the tally cards and, one after another in order, leave the Dharma hall. Only those in the first rank remain in the Dharma hall and wait, while the other ranks withdraw for the time being. (Wait until all the other assemblies have left the Dharma hall, then call: …)

Those in the first rank, being nearest the front, should come forward, form a rank, spread half their sitting cloths, and, at the sound of the chime, make three prostrations, gather up their robes, kneel, and join their palms. Each person should mentally contemplate and recite three times:

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

Each person states his own Dharma name.

The instructing master strikes the hand ruler and says:

Bhikshus, I shall now question you concerning the four parajika dharmas that you have received and upheld. You must listen carefully and answer.

– First precept: Engaging in impure conduct. Have any of you violated this precept? (Whether you have violated it or not, you must answer truthfully.)

Note:

Here, the questions concerning the characteristics of the precepts cannot be recorded in full, for fear that the large number of people would prolong the proceedings and cause delay; therefore, they are asked only in brief.

– Second precept: Taking property that has an owner, without it being given, with the intention to steal. Have any of you violated this precept? (As above.)

– Third precept: Intentionally taking a human life, praising death, or encouraging someone to die. Have any of you violated this precept? (As above.)

– Fourth precept: Though one truly has no realization, claiming that one has attained a superhuman state. Have any of you violated this precept? (As above.)

Any bhikshu who violates these four dharmas may not participate in the uposatha, perform a karma procedure, or dwell together with the bhikshus. Such persons have destroyed the foundation and must, in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, be expelled by a motion and three proclamations of the Sangha. Such persons have fallen away and have no share in the fruits of the Path; they may not proceed to receive the great bodhisattva precepts. According to the Sutra of Maudgalyayana’s Questions: “One who commits a parajika offense will in the future fall into the Blazing Heat Hell.”

Bhikshus, I shall now question you concerning the thirteen sanghavasesa dharmas that you have received and upheld. You must listen carefully and answer.

– First precept: Manipulating the sexual organ and emitting semen, except in a dream. Have any of you violated this precept? (Whether you have violated it or not, you must answer truthfully.)

– Second precept: With lustful intent, have you touched the body of a woman? (As above.)

– Third precept: Have you spoken coarse or sexually suggestive words to a woman? (As above.)

– Fourth precept: Have you urged a woman to make an offering to you through sexual intercourse? (As above.)

– Fifth precept: Have you gone between one household and another to act as a matchmaker for a man and a woman? (As above.)

– Sixth precept: Building a small dwelling. (As above.)

– Seventh precept: Building a large monastery. (As above.)

– Eighth precept: Making a baseless accusation. (As above.)

– Ninth precept: Making an accusation on a pretext. (As above.)

– Tenth precept: Creating a schism in the Sangha. (As above.)

– Eleventh precept: Supporting a schism in the Sangha. (As above.)

– Twelfth precept: Corrupting households. (As above.)

– Thirteenth precept: Being ill-tempered and refusing to accept admonition. (As above.)

Any bhikshu who violates any one of these thirteen precepts, knowingly and deliberately conceals it, must be given the parivasa discipline. After completing the parivasa discipline, he must further be given the six-night manatta discipline. After completing manatta, he must confess the offense before a Sangha consisting of twenty bhikshus. If the Sangha does not comprise the full number of twenty bhikshus, he may not confess the offense. If he does not confess and disclose the offense in accordance with the Vinaya, then, as stated in the Sutra: “He will fall into the Great Wailing Hell.”

The instructing teacher strikes the wooden ruler and says:

Bhikshus, I shall now question you concerning the two indeterminate dharmas that you have received and upheld. You must listen carefully and answer.

1. The precept concerning sitting alone with a woman in a concealed place suitable for engaging in sexual intercourse and speaking improper words: the offense may be parajika, sanghavasesa, or pacittiya, and is to be adjudicated under one of these three dharmas. Have any of you violated this precept?

2. The precept concerning sitting with a woman in an open place unsuitable for engaging in sexual intercourse and speaking improper words: the offense may be sanghavasesa or pacittiya, and is to be adjudicated under one of these two dharmas. (As above.)

For a bhikshu who violates either of these two dharmas, whether the offense is light or grave is not fixed. It must be determined according to the circumstances and the act: either under one of two dharmas or under one single dharma. Therefore, they are called the Indeterminate Dharmas.

The instructing teacher strikes the wooden ruler and says:

Bhikshus, I shall now question you concerning the thirty naihsargika-pacittiya dharmas that you have received and upheld. You must listen carefully and answer.

1. The precept concerning keeping surplus cloth for more than ten days. Have any of you violated this precept? (Whether you have violated it or not, you must answer truthfully.)

2. The precept concerning sleeping elsewhere, separated from one’s robe, except when authorized by a Sangha karma procedure. (As above.)

3. The precept concerning keeping out-of-season cloth for more than one month. (As above.)

4. The precept concerning accepting a robe from an unrelated bhikshuni, except in an exchange. (As above.)

5. The precept concerning having an unrelated bhikshuni wash, dye, or beat an old robe. (As above.)

6. The precept concerning asking an unrelated male or female householder for a robe, except when one’s robe has been stolen, lost, burned, or swept away by water. (As above.)

7. The precept concerning receiving robes without knowing moderation when one’s robes have been stolen, lost, burned, or swept away by water and unrelated male or female householders offer robes. (As above.)

8. The precept concerning urging a householder to increase the value of a robe. (As above.)

9. The precept concerning urging two households to increase the value of a robe. (As above.)

10. The precept concerning pressing a demand for the value of a robe beyond the permitted time. (As above.)

11. The precept concerning making a new sleeping mat from silk. (As above.)

12. The precept concerning making a new sleeping mat entirely from black sheep’s wool. (As above.)

13. The precept concerning a sleeping mat containing more than the permitted proportion. (As above.)

14. The precept concerning discarding a sleeping mat before it has been used for six years and making another new sleeping mat, except when authorized by a Sangha karma procedure. (As above.)

15. The precept concerning a sitting mat without a patch of discolored cloth. (As above.)

16. The precept concerning carrying sheep’s wool. (As above.)

17. The precept concerning having sheep’s wool carded. (As above.)

18. The precept concerning accepting and retaining gold and silver. (As above.)

19. The precept concerning trading in various kinds of valuables. (As above.)

20. The precept concerning engaging in trade of any kind. (As above.)

21. The precept concerning keeping a surplus bowl for more than ten days. (As above.)

22. The precept concerning exchanging one’s bowl for a new bowl. (As above.)

23. The precept concerning asking for thread. (As above.)

24. The precept concerning instructing a weaver. (As above.)

25. The precept concerning taking back a robe. (As above.)

26. The precept concerning seven-day medicines. (As above.)

27. The precept concerning a rains-bathing cloth. (As above.)

28. The precept concerning a robe offered in anticipation of danger. (As above.)

29. The precept concerning being separated from one’s robe when danger arises in a forest dwelling. (As above.)

30. The precept concerning diverting property belonging to the Sangha to oneself. (As above.)

Any bhikshu who violates any of these thirty dharmas must relinquish the object to the Sangha. Whether the assembly is large or consists of only one person, he may not relinquish it privately to individuals. If he does not relinquish it in accordance with the Vinaya and does not repent, then, according to the Sutra, that person will fall into the Covering Obstructions Hell. Therefore, these offenses are called offenses requiring relinquishment and entailing downfall.

The instructing teacher strikes the wooden ruler and says:

Bhikshus, I shall now question you concerning the ninety pacittiya dharmas that you have received and upheld. You must listen carefully and answer.

1. The precept concerning intentionally telling a lie. Have any of you violated this precept? (Whether you have violated it or not, you must answer truthfully.)

2. The precept concerning reviling another. (As above.)

3. The precept concerning divisive speech. (As above.)

4. The precept concerning sleeping in the same room as a woman. (As above.)

5. The precept concerning sleeping in the same room as one who has not received full ordination. (As above.)

6. The precept concerning reciting scriptures together with one who has not received full ordination. (As above.)

7. The precept concerning disclosing a grave offense. (As above.)

8. The precept concerning speaking of a superhuman state. (As above.)

9. The precept concerning teaching the Dharma to a woman in more than five or six sentences. (As above.)

10. The precept concerning digging or disturbing the earth. (As above.)

11. The precept concerning destroying vegetation. (As above.)

12. The precept concerning speaking evasively. (As above.)

13. The precept concerning disparaging a Sangha-appointed official. (As above.)

14. The precept concerning spreading out a Sangha sitting mat and failing to put it away. (As above.)

15. The precept concerning spreading out bedding in a Sangha dwelling and failing to put it away. (As above.)

16. The precept concerning intruding upon another’s sleeping place. (As above.)

17. The precept concerning expelling a bhikshu from a dwelling. (As above.)

18. The precept concerning sitting on an unstable seat. (As above.)

19. The precept concerning using water containing living creatures. (As above.)

20. The precept concerning building a large dwelling. (As above.)

21. The precept concerning instructing bhikshunis without being appointed by the Sangha. (As above.)

22. The rule against instructing bhikkhunis after sunset (as above).

23. The rule against instructing bhikkhunis for the sake of gain (as above).

24. The rule against giving a robe to a bhikkhuni (as above).

25. The rule against sewing a robe for a bhikkhuni (as above).

26. The rule against sitting with a bhikkhuni in a concealed place (as above).

27. The rule against traveling together with a bhikkhuni (as above).

28. The rule against traveling in the same boat with a bhikkhuni (as above).

29. The rule concerning food obtained through a bhikkhuni’s solicitation (as above).

30. The rule against traveling together with a woman (as above).

31. The rule concerning a single meal at a travelers’ lodging (as above).

32. The rule against eating repeatedly (as above).

33. The rule against eating in a separate group (as above).

34. The rule against accepting more than three bowls (as above).

35. The rule concerning leftover food (as above).

36. The rule against inviting one who has finished eating to eat more (as above).

37. The rule against eating at an improper time (as above).

38. The rule against eating food kept overnight (as above).

39. The rule against putting into one’s mouth anything that has not been given (as above).

40. The rule against asking for delicacies (as above).

41. The rule against giving food to non-Buddhist ascetics (as above).

42. The rule against going to another house before or after a meal without giving notice (as above).

43. The rule against sitting in a house where a meal is being served (as above).

44. The rule against sitting with a woman in a concealed place (as above).

45. The rule against sitting alone with a woman in an open place (as above).

46. The rule against sending someone away without giving him food (as above).

47. The rule concerning four months of medicine (as above).

48. The rule against viewing an army in battle formation (as above).

49. The rule against staying overnight with an army (as above).

50. The rule against watching armies fight (as above).

51. The rule against drinking intoxicants (as above).

52. The rule against playing in water (as above).

53. The rule against tickling (as above).

54. The rule against refusing to heed admonition (as above).

55. The rule against frightening a bhikkhu (as above).

56. The rule concerning bathing once every half-month (as above).

57. The rule against kindling a fire (as above).

58. The rule against hiding a bhikkhu’s belongings (as above).

59. The rule against using a robe without asking its owner (as above).

60. The rule concerning discoloring a new robe (as above).

61. The rule against intentionally killing a living being (as above).

62. The rule against knowingly drinking or using water containing living creatures (as above).

63. The rule against intentionally causing doubt and remorse (as above).

64. The rule against concealing a grave offense (as above).

65. The rule against conferring full ordination on a person under twenty years of age (as above).

66. The rule against reopening a settled dispute (as above).

67. The rule against traveling together with robbers (as above).

68. The rule against persisting in a pernicious view (as above).

69. The rule against supporting a bhikkhu who has been subjected to an act of suspension (as above).

70. The rule against harboring an expelled samanera (as above).

71. The rule against refusing to train in the precepts (as above).

72. The rule against disparaging the training precepts (as above).

73. The rule concerning professed ignorance of the training precepts (as above).

74. The rule against repudiating a Sangha act (as above).

75. The rule against failing to give one’s consent (as above).

76. The rule against regretting one’s consent after giving it (as above).

77. The rule against secretly listening to a dispute (as above).

78. The rule against angrily striking a bhikkhu (as above).

79. The rule against making a gesture as though to strike a bhikkhu (as above).

80. The rule against falsely accusing a bhikkhu of a Sanghadisesa offense (as above).

81. The rule against entering a royal palace (as above).

82. The rule against picking up valuables (as above).

83. The rule against entering a village at an improper time (as above).

84. The rule concerning a bed exceeding the prescribed dimensions (as above).

85. The rule concerning a cotton-stuffed mattress (as above).

86. The rule concerning a needle case (as above).

87. The rule concerning a nisidana exceeding the prescribed dimensions (as above).

88. The rule against making a cloth for covering sores that exceeds the prescribed dimensions (as above).

89. The rule concerning a rain-bathing cloth exceeding the prescribed dimensions (as above).

90. The rule concerning a robe equal in size to that of the Tathagata (as above).

Any bhikkhu who violates these ninety rules and does not make amends in accordance with the Vinaya will, as stated in the sutras, fall into the Eight Cold Hells or the Eight Hot Hells.

The instructing master strikes the wooden ruler and says:

Bhikkhus, I shall now question you concerning the four patidesaniya rules that you have undertaken. You must listen carefully and answer.

1. The rule against entering a village when not ill and personally accepting food from an unrelated bhikkhuni. Have you violated this rule? (Whether you have committed an offense or not, you must answer truthfully.)

2. The rule concerning a bhikkhuni who, in a donor’s house, directs that broth be given to this bhikkhu and rice to that bhikkhu, when one does not personally tell her to stop and no other bhikkhu tells her to stop (as above).

3. The rule concerning personally accepting food, when not ill and without an invitation from the householder, from a family upon which the Sangha has previously performed the Sangha act designating it as a family in training (as above).

4. The rule concerning an aranya dwelling known to be dangerous: unless donors outside the monastery have been informed beforehand, food may not be accepted. Within the monastery, one who is not ill may not personally accept food (as above).

Any bhikkhu who violates these four rules must confess to another bhikkhu, saying: ‘I have committed a blameworthy act that ought not to have been done.’ These are called offenses requiring acknowledgment. If he does not confess to another bhikkhu in accordance with the Vinaya, the sutras state that he will fall into the Black-Rope Hell.

The instructing master strikes the wooden ruler and says:

Bhikkhus, I shall now question you concerning the one hundred rules of training that you have undertaken. You must listen carefully and answer.

1. The rule against wearing the lower robe untidily. Have you violated this rule? (Whether you have committed an offense or not, you must answer truthfully.)

2. The rule against wearing the three robes untidily (as above).

3. The rule against entering a layperson’s house with one’s robe turned up (as above).

4. The rule against sitting in a layperson’s house with one’s robe turned up (as above).

5. The rule against entering a layperson’s house with one’s robe wrapped around the neck (as above).

6. The rule against sitting in a layperson’s house with one’s robe wrapped around the neck (as above).

7. The rule against entering a layperson’s house with one’s head covered (as above).

8. The rule against sitting in a layperson’s house with one’s head covered (as above).

9. The rule against entering a layperson’s house while skipping (as above).

10. The rule against sitting in a layperson’s house after entering while skipping (as above).

11. The rule against sitting with one’s knees drawn up in a layperson’s house (as above).

12. The rule against entering a layperson’s house with one’s hands on one’s hips (as above).

13. The rule against sitting in a layperson’s house with one’s hands on one’s hips (as above).

14. The rule against entering a layperson’s house while swaying one’s body (as above).

15. The rule against sitting in a layperson’s house while swaying one’s body (as above).

16. The rule against entering a layperson’s house while swinging one’s arms (as above).

17. The rule against sitting in a layperson’s house while swinging one’s arms (as above).

18. The rule against entering a layperson’s house with one’s body tightly covered (as above).

19. The rule against sitting in a layperson’s house with one’s body tightly covered (as above).

20. The rule against entering a layperson’s house while turning one’s head to look from side to side (as above).

21. The rule against sitting in a layperson’s house while turning one’s head to look from side to side (as above).

22. The rule against entering a layperson’s house in silence (as above).

23. The rule against sitting in a layperson’s house in silence (as above).

24. The rule against entering a layperson’s house while laughing and joking (as above).

25. The rule against sitting in a layperson’s house while laughing and joking (as above).

26. The rule against receiving food inattentively (as above).

27. The rule against accepting rice heaped above the rim of the bowl (as above).

28. The rule against accepting broth filled above the rim of the bowl (as above).

29. The rule against failing to eat broth and rice in equal proportion (as above).

30. The rule against eating food out of order (as above).

31. The rule against digging into the center of the bowl while eating (as above).

32. The rule against asking for broth or rice for oneself when not ill (as above).

33. The rule against covering broth with rice in hopes of receiving more (as above).

34. The rule against looking into the bowl of the person sitting beside oneself (as above).

35. The rule against eating without attentiveness (as above).

36. The rule against making an excessively large ball of rice and eating it (as above).

37. The rule against opening one’s mouth and waiting for the food (as above).

38. The rule against speaking while eating (as above).

39. The rule against tossing a ball of rice into one’s mouth (as above).

40. The rule against dropping and scattering rice while eating (as above).

41. The rule against eating with puffed-out cheeks (as above).

42. The rule against chewing food noisily (as above).

43. The precept against noisily slurping food (as above).

44. The precept against sticking out the tongue to lick food (as above).

45. The precept against shaking one’s hands while eating (as above).

46. The precept against picking up rice that has fallen while eating (as above).

47. The precept against handling a drinking vessel with soiled hands (as above).

48. The precept against pouring dishwashing water into the house of a layperson (as above).

49. The precept against defecating, urinating, or spitting on fresh grass, except in case of illness (as above).

50. The precept against defecating, urinating, or spitting into water (as above).

51. The precept against defecating or urinating while standing, except in case of illness (as above).

52. The precept against teaching the Dharma to a person whose robe is raised, except in case of illness (as above).

53. The precept against teaching the Dharma to a person whose robe is wrapped around the neck, except in case of illness (as above).

54. The precept against teaching the Dharma to a person whose head is covered, except in case of illness (as above).

55. The precept against teaching the Dharma to a person whose head is wrapped, except in case of illness (as above).

56. The precept against teaching the Dharma to a person standing with hands on hips, except in case of illness (as above).

57. The precept against teaching the Dharma to a person wearing leather footwear, except in case of illness (as above).

58. The precept against teaching the Dharma to a person wearing wooden clogs, except in case of illness (as above).

59. The precept against teaching the Dharma to a person driving a vehicle, except in case of illness (as above).

60. The precept against sleeping in a Buddha stupa, except when guarding the stupa (as above).

61. The precept against concealing valuables in a Buddha stupa, except for the purpose of safekeeping (as above).

62. The precept against entering a Buddha stupa while wearing leather footwear (as above).

63. The precept against carrying leather footwear into a Buddha stupa (as above).

64. The precept against circumambulating a Buddha stupa while wearing leather footwear (as above).

65. The precept against entering a Buddha stupa while wearing pūla footwear (as above).

66. The precept against entering a Buddha stupa while holding pūla footwear in one’s hand (as above).

67. The precept against sitting beside a stupa to eat and leaving grass and food behind to defile the ground (as above).

68. The precept against carrying a corpse past the area beneath a stupa (as above).

69. The precept against burying a corpse beneath a stupa (as above).

70. The precept against cremating a corpse beneath a stupa (as above).

71. The precept against cremating a corpse in front of a stupa (as above).

72. The precept against cremating a corpse around a stupa, causing the foul odor to drift into the stupa (as above).

73. The precept against carrying a corpse, robes, or other objects past the area beneath a stupa (as above).

74. The precept against defecating or urinating beneath a Buddha stupa (as above).

75. The precept against defecating or urinating in front of a Buddha stupa (as above).

76. The precept against defecating or urinating around a stupa, causing the foul odor to drift into the stupa (as above).

77. The precept against bringing a Buddha image to a place used for defecation or urination (as above).

78. The precept against stripping a tooth-stick beneath a Buddha stupa (as above).

79. The precept against stripping a tooth-stick in front of a Buddha stupa (as above).

80. The precept against stripping a tooth-stick around a stupa (as above).

81. The precept against spitting beneath a stupa (as above).

82. The precept against spitting in front of a stupa (as above).

83. The precept against spitting around a stupa (as above).

84. The precept against sitting with one’s legs stretched out before a Buddha stupa (as above).

85. The precept against enshrining the Buddha in a lower room while oneself dwelling in an upper room (as above).

86. The precept against teaching the Dharma while standing to a person who is seated, except in case of illness (as above).

87. The precept against teaching the Dharma while seated to a person who is lying down, except in case of illness (as above).

88. The precept against teaching the Dharma while not seated to a person who is seated, except in case of illness (as above).

89. The precept against teaching the Dharma while seated in a low place to a person seated in a high place, except in case of illness (as above).

90. The precept against teaching the Dharma while walking behind a person who is walking ahead, except in case of illness (as above).

91. The precept against teaching the Dharma while walking on a lower path to a person walking on a higher path, except in case of illness (as above).

92. The precept against teaching the Dharma while walking at the roadside to a person walking in the middle of the road, except in case of illness (as above).

93. The precept against walking together while holding hands (as above).

94. The precept against climbing a tree higher than a person’s head, except when there is due cause (as above).

95. The precept against placing one’s bowl in a bag, tying it to the end of a staff, and carrying it over one’s shoulder while walking (as above).

96. The precept against teaching the Dharma to a person carrying a staff, except in case of illness (as above).

97. The precept against teaching the Dharma to a person carrying a sword, except in case of illness (as above).

98. The precept against teaching the Dharma to a person carrying a spear, except in case of illness (as above).

99. The precept against teaching the Dharma to a person carrying a knife, except in case of illness (as above).

100. The precept against teaching the Dharma to a person holding a parasol, except in case of illness (as above).

Any bhikshu who violates one of these one hundred rules commits a duṣkṛta, which is called wrongdoing. If he does not repent in accordance with the Vinaya’s instructions, then, as the sutras state, he will fall into the Reviving Hell.

The instructing teacher strikes the hand-ruler and says:

Bhikshus, I shall now question you concerning the seven methods for settling disputes that you have received and undertaken. You must listen carefully and answer.

1. When the rule requires that the procedure of Vinaya in the presence of all concerned be granted, the procedure of Vinaya in the presence of all concerned shall be granted.

Question: Have you violated this rule?

(If you have violated it, answer yes; if you have not, answer: …)

Answer: No.

Note:

These seven methods can settle the four kinds of disputes. If the procedure of “presence” ought to be conferred but is not conferred, or if it ought not to be conferred yet a method of settlement is conferred upon others, this constitutes an offense contrary to the Vinaya, called a duṣkṛta. This is called conferring what ought not to be conferred.

Here, when asked whether it “ought” to be conferred, one answers that there “is a violation.” Or, although a dispute has arisen, if the procedure is conferred at that time, it is appropriate and does not contravene the Buddha’s regulation. Here, when asked whether it “may now” be conferred, one answers “no.” Furthermore, if no dispute has arisen in the first place, this method may not be applied. Here, when asked whether it “may also” be applied, one answers “no.” The distinctions in these matters are addressed in the responses concerning the other rules, so only this brief additional explanation is presented.

Those who wish to understand them clearly should carefully investigate the Vinaya Piṭaka for themselves.

2. When the rule requires that the procedure of Vinaya based on recollection be granted, the procedure of Vinaya based on recollection shall be granted (as above).

3. When the rule requires that the procedure of Vinaya based on recovery from insanity be granted, the procedure of Vinaya based on recovery from insanity shall be granted (as above).

4. When the rule requires that discipline based on one’s own admission be administered, discipline based on one’s own admission shall be administered (as above).

5. When the rule requires that a verdict based on the nature of the offense be rendered, a verdict based on the nature of the offense shall be rendered (as above).

6. When the rule requires that a verdict based on the decision of the majority be rendered, a verdict based on the decision of the majority shall be rendered (as above).

7. When the rule requires that the procedure of covering the matter as grass covers the ground be granted, the procedure of covering the matter as grass covers the ground shall be granted (as above).

Bhikshus, if any of the four kinds of disputes arises, the corresponding one of these seven methods should immediately be applied to settle it. If a method ought to be applied but is not applied, or ought not to be applied but is applied, the dispute will not be settled. This is called a violation.

The instructing teacher strikes the hand-ruler and says:

Bhikshus, each individual characteristic contained within the precepts of full ordination has now been carefully examined. There remain the seven grave offenses of the Mahayana that must be investigated, and I shall now question you further.

The seven grave offenses are:

1. Causing the Buddha’s body to bleed: This is an extremely grave offense of great rebellious evil. Have you committed this offense? (Whether you have committed it or not, you must answer truthfully.)

If, through a mind of anger, one destroys any Buddha image, relic stupa, or Mahayana scripture, this is called forming enmity with the Buddha. Similar cases should likewise constitute an impediment.

2. Killing one’s father: This is an extremely grave offense of great rebellious evil (as above).

3. Killing one’s mother: This is an extremely grave offense of great rebellious evil (as above).

4. Killing one’s preceptor: This is an extremely grave offense of great rebellious evil (as above).

5. Killing one’s acharya: This is an extremely grave offense of great rebellious evil (as above).

6. Disrupting a Sangha conducting karman and turning the Dharma wheel: This is an extremely grave offense of great rebellious evil (as above).

7. Killing a noble being: This is an extremely grave offense of great rebellious evil (as above).

If you have committed any of these offenses, you are thereby barred. If you have committed none of these offenses, withdraw for the time being.

After the instructing teacher had conducted the examination in this manner, if anyone had committed an offense, the secretary would record it clearly. The procedure for calling people in and sending them out is the same as that described for the two assemblies of repentance. Here, if the precept characteristics of the six assemblies are examined, the outline given below should be added.

Likewise, only after the examination concerning the precepts has been completed are the seven disqualifying offenses asked about. When the last person has finished answering, they stand to one side. Upon hearing the sound of the gandī summoning the assembly, those making disclosure enter the Dharma hall first, each taking their place in the prescribed order.

At that time, the appointed teacher again makes his report. The form of the report is no different from that used in the two assemblies above. After the appointed teacher has withdrawn, the ceremony leader guides the assembly forward, arranges them in rows, and has them bow and kneel.

The instructing teacher strikes the hand-ruler and says:

Up to this point, all of you have understood the instructions I have given. From what you have disclosed, I know that you have carefully observed the bhikshu precepts of full ordination. Whoever has not committed any of the seven disqualifying offenses prohibited by the Mahayana is a truly pure vessel of the Dharma.

I shall now report your statements to the preceptor. Since you are about to advance and receive the great bodhisattva precepts, you must be all the more sincere and earnestly beseech the compassionate radiance of all Buddhas and bodhisattvas to protect and illuminate you. May they also bear witness to your repentance, so that the three obstructions and eight sufferings accumulated from beginningless time until this life may all be eradicated.

From this moment onward, throughout all future time, may the four universal vows and the twofold benefit be completely fulfilled. May you guide and transform all sentient beings so that together they attain unsurpassed perfect enlightenment. I shall now burn incense on your behalf and recite a verse.

You should recite after me. Repent in accordance with the Dharma, each stating your own Dharma name.

Note:

The instructing teacher rises, offers incense, returns to his place, joins his palms, and 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 obstructions.

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 these roots of transgression.

The merit of examining the precepts is truly wondrous;

All the blessings gained are dedicated universally.

May all sentient beings submerged in suffering

Swiftly be born in the Buddha-land of Infinite Light.

All Buddhas of the ten directions and three times,

All bodhisattvas, mahasattvas,

Mahaprajnaparamita.

If, during the examination, anyone in the assembly is found to have committed a grave root offense or any of the seven heinous offenses, that person must be admonished separately.

The instructing teacher strikes the hand-ruler and says:

During the examination just conducted, some persons were found to have committed offenses and to be disqualified. These are extremely grave evils that destroy one’s capacity for the Path. According to the sutras and Vinaya, such persons are strictly barred, and even human hearts find their deeds difficult to tolerate. What I say today is likewise. I shall report the matter to the abbot, and you will be admonished entirely according to the provisions of the Vinaya. Tomorrow, however, you may not receive the precepts together with the pure assembly.

The ceremony leader says:

Bhikshus, rise. At the sound of the chime, make three bows, gather up your robes, fold your sitting cloths, exchange respectful greetings, and separate into rows. Those responsible for receiving and escorting the teacher should step forward and accompany him back to his quarters.

Note:

As in the customary rite, after escorting the teacher back to his quarters, return to the Dharma hall and together make three bows of gratitude to the ceremony leader. The ceremony leader instructs all those undergoing repentance to proceed to the main hall and bow to the Buddha throughout the night.

Supplementary outline for examining the precept characteristics of bhikshunis. If there is an assembly of nuns, the procedure is the same as described above. They also invoke:

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

They are then questioned one by one.

The instructing teacher strikes the hand-ruler and says:

Bhikshunis, I shall now ask you about the eight parajika dharmas that you uphold. You must listen carefully and answer.

1. The precept against engaging in impure conduct and participating in sexual activity. Have you violated this precept? (Whether you have violated it or not, you must answer truthfully.)

Note:

The precept characteristics examined here cannot be written out in full. Since a large assembly might cause the proceedings to become protracted and delayed, only a summarized outline is presented for questioning.

2. The precept against taking what has not been given. (As above.)

3. The precept against intentionally taking a human life. (As above.)

4. The precept against making great false claims. (As above.)

5. The precept concerning physical contact. (As above.)

6. The precept concerning the eight acts. (As above.)

7. The precept against concealing another’s grave offense. (As above.)

8. The precept against following one who has been formally censured. (As above.)

A bhikshuni who violates any of these eight dharmas may not participate with the bhikshunis in the posadha or Sanghakarma, nor may she dwell together with them. Such a bhikshuni has destroyed the foundation. Therefore, in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, she must be expelled through a Sanghakarma consisting of one motion and three proclamations. Such bhikshunis have fallen away and have no share in the fruits of the Path; they may not advance to receive the great bodhisattva precepts. According to the Sutra of Maudgalyayana’s Questions, one who commits a parajika offense will fall into the Blazing Heat Hell.

The instructing teacher strikes the hand-ruler and says:

Bhikshunis, I shall now ask you about the seventeen sanghavasesa dharmas that you uphold. You must listen carefully and answer.

1. The precept against going back and forth as a matchmaker. Have you violated this precept? (Whether you have violated it or not, you must answer truthfully.)

2. The precept against making a groundless accusation. (As above.)

3. The precept against making an accusation by taking a partial aspect of a different matter. (As above.)

4. The precept concerning litigation. (As above.)

5. The precept against ordaining a woman who is a thief. (As above.)

6. The precept against arbitrarily absolving an offense. (As above.)

7. The precept against traveling alone. (As above.)

8. The precept against accepting something from a man with a defiled mind. (As above.)

9. The precept against encouraging a bhikshuni to seek alms improperly. (As above.)

10. The precept against causing a schism in the harmonious Sangha. (As above.)

11. The precept against supporting one who causes a schism in the Sangha. (As above.)

12. The precept against corrupting a household. (As above.)

13. The precept concerning an obstinate disposition and refusal to heed admonition. (As above.)

14. The precept against associating with and supporting one another in evil conduct. (As above.)

15. The precept against encouraging evil conduct. (As above.)

16. The precept against threatening to abandon the Path. (As above.)

17. The precept against falsely accusing the Sangha of partiality. (As above.)

Any bhikshuni who violates any one of these seventeen dharmas must appear before both divisions of the Sangha and undergo the manatta discipline for half a month. Only after completing the manatta discipline may she be released from the offense. To release her from the offense, her transgression must be declared before forty members of the twofold Sangha. If even one person is lacking and the full assembly of forty is not present, that bhikshuni’s offense cannot be removed. If she does not repent and obtain release from the offense as prescribed by the Vinaya, then, according to the sutras, one who commits such an offense will fall into the Wailing Hell.

The instructing teacher strikes the hand-ruler and says:

Bhikshunis, I shall now ask you about the thirty naihsargika-payattika dharmas that you uphold. You should listen carefully and answer.

1. The precept against keeping surplus cloth for more than ten days. Have you violated this precept? (Whether you have violated it or not, you must answer truthfully.)

2. The precept against sleeping apart from any one of the robes. (As above.)

3. The precept against keeping incomplete robe cloth for more than one month. (As above.)

4. The precept against requesting cloth from someone who is not a relative. (As above.)

5. The precept requiring one who is offered much cloth to know moderation in accepting it. (As above.)

6. The precept against requesting cloth out of a desire for a fine robe when no invitation to request freely has been given. (As above.)

7. The precept against soliciting money from several people out of a desire for a fine robe when no invitation to request freely has been given. (As above.)

8. The precept against demanding a robe more than six times. (As above.)

9. The precept against personally accepting gold, jewels, silver, or money. (As above.)

10. The precept against trading valuables in any form. (As above.)

11. The precept against conducting business or trade in any form (as above).

12. The precept concerning a bowl that, though cracked in fewer than five places and not leaking, is exchanged for a new and better bowl (as above).

13. The precept against personally requesting thread or silk to have a robe woven (as above).

14. The precept against, without accepting an invitation to take whatever is offered, desiring a fine robe and instructing the weaver to weave it accordingly (as above).

15. The precept against taking back a robe out of anger after having given it away (as above).

16. The precept against keeping medicine for more than seven days (as above).

17. The precept against keeping a robe given as an urgent gift beyond the prescribed period (as above).

18. The precept against knowingly appropriating property belonging to the Sangha (as above).

19. The precept against demanding one article when another is needed (as above).

20. The precept against using money intended for a lecture hall to obtain robes and then dividing them among themselves (as above).

21. The precept against using money intended to provide food offerings for others to obtain robes and then dividing them among themselves (as above).

22. The precept against using money intended for building a room to make robes (as above).

23. The precept against using money intended for building a dwelling to obtain robes and then dividing them among themselves (as above).

24. The precept against keeping an extra fine bowl (as above).

25. The precept against keeping many fine requisites (as above).

26. The precept against failing to give a robe for use during illness (as above).

27. The precept against accepting and making a robe outside the proper robe season (as above).

28. The precept against taking back an article out of anger after completing a sale or exchange (as above).

29. The precept against requesting a heavy robe exceeding the permitted value (as above).

30. The precept against requesting a light robe exceeding the permitted value (as above).

Any bhikkhuni who violates these thirty rules must relinquish the article to the Sangha. She may relinquish it before several persons or before only one person, but may not relinquish it privately within her own group. If she neither relinquishes it nor confesses in accordance with the Vinaya, the sutra states that she will fall into the Phu Chuong Hell. Therefore, these rules are called rules entailing relinquishment and expiation.

The instructing teacher strikes the wooden ruler and says:

Bhikkhunis, I shall now question you concerning the one hundred and seventy-eight pacittiya rules that you are observing. You must listen carefully and answer.

1. The precept against knowingly telling a lie. Have you violated this precept? (Whether you have violated it or whether the matter does not constitute an offense, you must answer truthfully.)

2. The precept against reviling another in every manner (as above).

3. The precept against divisive speech (as above).

4. The precept against spending the night in the same room as a man (as above).

5. The precept against spending the night with those not fully ordained (as above).

6. The precept against reciting sutras together with laypeople (as above).

7. The precept against disclosing an offense to laypeople (as above).

8. The precept against telling laypeople that one has attained realization (as above).

9. The precept against speaking more than five or six sentences to a man (as above).

10. The precept against personally digging the earth (as above).

11. The precept against destroying a village inhabited by spirits (as above).

12. The precept against speaking evasively and causing another distress (as above).

13. The precept against disparaging the officer in charge of Sangha affairs (as above).

14. The precept against failing to put away a seat after spreading it out (as above).

15. The precept against a guest failing to put away a seat after spreading it out (as above).

16. The precept against relying upon one's exalted status to harass another (as above).

17. The precept against using one's influence to drag someone outside (as above).

18. The precept against sitting on a bed whose detachable legs come loose (as above).

19. The precept against using water containing living creatures to moisten mud (as above).

20. The precept against covering a large dwelling with too many layers of roofing (as above).

21. The precept against accepting excessive food when not ill (as above).

22. The precept against eating apart from the Sangha (as above).

23. The precept against accepting more than three bowlfuls of food (as above).

24. The precept against eating at an improper time (as above).

25. The precept against eating leftover food kept overnight (as above).

26. The precept against eating without having accepted an invitation to the meal (as above).

27. The precept against accepting an invitation elsewhere without giving notice (as above).

28. The precept against deliberately lingering in a household where food is being served (as above).

29. The precept against sitting in a concealed place in a household where food is being served (as above).

30. The precept against sitting with a man in an open place (as above).

31. The precept against promising someone food and then sending that person away (as above).

32. The precept against accepting medicine for more than four months (as above).

33. The precept against going to watch an army in battle formation (as above).

34. The precept against remaining overnight with an army beyond the permitted limit (as above).

35. The precept against staying with an army and watching a battle (as above).

36. The precept against drinking intoxicants contrary to the prescribed rule (as above).

37. The precept against frolicking in water (as above).

38. The precept against tickling one another with the hands (as above).

39. The precept against refusing to heed admonition (as above).

40. The precept against threatening another bhikkhuni (as above).

41. The precept against bathing more often than permitted when not ill (as above).

42. The precept against kindling a fire in an open place (as above).

43. The precept against hiding another bhikkhuni's robe or requisites (as above).

44. The precept against using at will a robe that one has already given to another (as above).

45. The precept concerning cloth that has not been dyed (as above).

46. The precept against intentionally taking the life of a living creature (as above).

47. The precept against drinking or using water containing living creatures (as above).

48. The precept against harassing another bhikkhuni (as above).

49. The precept against concealing another person's grave offense (as above).

50. The precept against reopening a dispute that has already been settled (as above).

51. The precept against traveling on the same road with those whom one knows to be bandits (as above).

52. The precept against giving rise to slander on account of wrong views (as above).

53. The precept against sleeping in the same place as a person holding wrong views (as above).

54. The precept against sleeping in the same place as a novice whom one knows has been expelled (as above).

55. The precept against responding to a Vinaya holder's question with a counter-question (as above).

56. The precept against disparaging the Vinaya (as above).

57. The precept against failing to listen wholeheartedly to the precepts (as above).

58. The precept against slanderously claiming that a decision was based on favoritism (as above).

59. The precept against leaving without conveying one's consent (as above).

60. The precept against conveying one's consent and afterward criticizing the decision (as above).

61. The precept against publicizing one person's faults to another (as above).

62. The precept against striking another bhikkhuni out of anger (as above).

63. The precept against slapping someone with one's hand out of anger (as above).

64. The precept against making a baseless accusation out of anger (as above).

65. The precept against crossing the threshold of the royal palace (as above).

66. The precept against touching valuables with one's hand (as above).

67. The precept against entering a village at an improper time (as above).

68. The precept against making a bed exceeding the prescribed dimensions (as above).

69. The precept against making a bed or mattress stuffed with cotton (as above).

70. The precept against taking and eating another person's garlic (as above).

71. The precept against shaving the hair in three places (as above).

72. The precept against using an excessive amount of water for cleansing oneself (as above).

73. The precept against making a representation of the five faculties out of lacquered ivory (as above).

74. The precept against bhikkhunis patting one another (as above).

75. The precept against providing water and a fan (as above).

76. The precept against requesting raw grain (as above).

77. The precept against urinating on fresh grass (as above).

78. The precept against disposing of filth without first inspecting the place (as above).

79. The precept against going to watch dancing and singing (as above).

80. The precept against standing with a man in a concealed place within a village (as above).

81. The precept against going with a man to a concealed and secluded place (as above).

82. The precept against whispering with a man (as above).

83. The precept against leaving without saying anything after having taken one's seat (as above).

84. The precept against sitting down at will without first asking permission (as above).

85. The precept against preparing one's own sleeping place without first asking permission (as above).

86. The precept against entering a room together with a man (as above).

87. The precept against hastily giving one's assent without due consideration (as above).

88. The precept against swearing oaths over a trifling matter (as above).

89. The precept against beating one's breast and wailing (as above).

90. The precept against lying down together with another when not ill (as above).

91. The precept against sharing the same blanket or mattress (as above).

92. The precept against deliberately causing annoyance by asking questions about the sutras (as above).

93. The precept against failing to care for a sick person (as above).

94. The precept against expelling someone out of anger during the rains retreat (as above).

95. The precept against traveling throughout all three seasons (as above).

96. The precept against remaining behind after the rains retreat has ended (as above).

97. The precept against traveling through insecure border regions (as above).

98. The precept against traveling in border regions where security is unstable (as above).

99. The precept against living in close association with laypeople (as above).

100. The precept against going to view a royal palace (as above).

101. The precept against bathing naked in a river (as above).

102. The precept against having an excessively large rain-bathing robe (as above).

103. The precept against taking too many days to sew a robe (as above).

104. The precept against failing to inspect a robe for too many days (as above).

105. The precept against obstructing the offering of robes to the Sangha (as above).

106. The precept against taking and wearing a robe without asking (as above).

107. The precept against giving robes to followers of other paths (as above).

108. The precept against obstructing the Sangha from distributing robes (as above).

109. The precept against causing the Sangha not to relinquish the kathina robe privileges (as above).

110. The precept against preventing bhikkhunis from relinquishing the kathina robe privileges (as above).

111. The precept against failing to help settle a dispute (as above).

112. The precept against giving food to followers of other paths (as above).

113. The precept against acting as a messenger for laypeople (as above).

114. The precept against weaving cloth with one’s own hands (as above).

115. The precept against sitting or lying on a layperson’s bed (as above).

116. The precept against sleeping in a layperson’s house and departing without taking leave of the householder (as above).

117. The precept against reciting and practicing spells (as above).

118. The precept against teaching others to recite spells (as above).

119. The precept against admitting and conferring full ordination upon a pregnant woman (as above).

120. The precept against admitting and ordaining a woman who is nursing a child (as above).

121. The precept against conferring full ordination upon one who has not reached the required age (as above).

122. The precept against conferring full ordination upon one who has neither completed two years of training in the precepts nor reached the required age (as above).

123. The precept against conferring full ordination upon one who has been allowed to train in the precepts but has not been taught the Dharma and has not reached the required age (as above).

124. The precept against conferring full ordination upon one who has trained in the precepts, studied the Dharma, and reached the required age, but without the Sangha’s permission (as above).

125. The precept against conferring full ordination upon a female trainee who has not yet completed twelve years (as above).

126. The precept against conferring full ordination upon a female trainee who has completed twelve years without first reporting to the Sangha (as above).

127. The precept against conferring full ordination upon a prostitute (as above).

128. The precept against admitting a person contrary to the Dharma (as above).

129. The precept against failing to live in dependence for two years (as above).

130. The precept against opposing the Sangha and conferring full ordination upon someone (as above).

131. The precept against conferring full ordination upon someone before completing the required number of rains retreats (as above).

132. The precept against conferring ordination upon someone after completing the required number of rains retreats but without the Sangha’s permission (as above).

133. The precept against disparaging the Sangha out of dissatisfaction (as above).

134. The precept against conferring full ordination despite being prevented by laypeople (as above).

135. The precept against admitting a woman who is infatuated with or angry at a man (as above).

136. The precept against refusing to accept a female trainee (as above).

137. The precept against accepting a robe but failing to confer full ordination (as above).

138. The precept against conferring ordination upon many people before completing the required number of rains retreats (as above).

139. The precept against conferring full ordination and waiting overnight before bringing the ordinand before the Sangha (as above).

140. The precept against refusing instruction when not ill (as above).

141. The precept against failing to request instruction from the Sangha every half-month (as above).

142. The precept against failing, at the end of the rains retreat, to approach the bhikkhu Sangha and request the invitation ceremony (as above).

143. The precept against observing the rains retreat in a place where there are no bhikkhus (as above).

144. The precept against entering a bhikkhu monastery without announcing oneself (as above).

145. The precept against reviling a bhikkhu (as above).

146. The precept against being quarrelsome and harboring anger toward the Sangha (as above).

147. The precept against having a man lance a boil without informing the community (as above).

148. The precept against eating again after having eaten one’s fill (as above).

149. The precept against jealousy concerning households (as above).

150. The precept against rubbing scented powder on one’s body (as above).

151. The precept against rubbing sesame oil on one’s body (as above).

152. The precept against having a bhikkhuni massage one’s body (as above).

153. The precept against having a sikkhamana massage one’s body (as above).

154. The precept against having a samaneri massage one’s body (as above).

155. The precept against having a woman massage one’s body (as above).

156. The precept against wearing and keeping an underskirt (as above).

157. The precept against keeping women’s ornaments (as above).

158. The precept against wearing sandals and carrying a parasol (as above).

159. The precept against traveling in a vehicle when not ill (as above).

160. The precept against entering a village without wearing the sanghati (as above).

161. The precept against going to a householder’s home at dusk (as above).

162. The precept against leaving the monastery gate open at dusk (as above).

163. The precept against going outside at dusk without informing anyone (as above).

164. The precept against contravening the regulations of the rains retreat (as above).

165. The precept against conferring full ordination upon a woman afflicted with a discharge (as above).

166. The precept against conferring full ordination upon an intersex woman (as above).

167. The precept against conferring full ordination upon a woman whose two passages are joined (as above).

168. The precept against ordaining a person who is indebted and ill (as above).

169. The precept against learning worldly crafts as a means of livelihood (as above).

170. The precept against teaching worldly crafts to laypeople (as above).

171. The precept against refusing to leave after being expelled (as above).

172. The precept against questioning a bhikkhu about the meaning without permission (as above).

173. The precept against causing a disturbance with the intention of troubling others (as above).

174. The precept against building a stupa within a Sangha monastery (as above).

175. The precept against disparaging a newly ordained bhikkhu (as above).

176. The precept against swaying one’s body while walking in order to display oneself (as above).

177. The precept against adorning oneself like a laywoman (as above).

178. The precept against having a female follower of another path rub perfume on one’s body (as above).

Any bhikkhuni who violates these 178 rules, or who fails to confess in accordance with the prescribed Vinaya, will, as stated in the sutras, fall into the Eight Cold and Eight Hot Hells. Therefore, these are called offenses entailing downfall.

The instructing teacher strikes the hand ruler and says:

Bhikkhunis, I shall now question you concerning the eight patidesaniya rules that you are undertaking and observing. You should listen attentively and answer.

1. The precept against requesting ghee when not ill. Have you violated this precept? (Whether you have violated it or not, you must answer truthfully.)

2. The precept against requesting oil when not ill (as above).

3. The precept against requesting honey when not ill (as above).

4. The precept against requesting sugar candy when not ill (as above).

5. The precept against requesting milk when not ill (as above).

6. The precept against requesting curds when not ill (as above).

7. The precept against requesting fish when not ill (as above).

8. The precept against requesting meat when not ill (as above).

Any bhikkhuni who violates these eight rules must go before another bhikkhuni and confess, saying: ‘I have committed a blameworthy act that ought not to have been done.’ This is called the method of confession. If she does not go before another bhikkhuni and confess in accordance with the Vinaya’s instructions, then, as stated in the sutras, she will fall into the Black-Rope Hell.

The instructing teacher strikes the hand ruler and says:

Bhikkhunis, I shall now question you concerning the one hundred rules of training that you are undertaking and observing. You must listen attentively and answer.

1. The precept concerning an improperly arranged inner robe. Have you violated this precept? (Whether you have violated it or not, you must answer truthfully.)

2. The precept concerning the five robes being improperly arranged (as above).

3. The precept against walking with one’s robes hitched up (as above).

3. The precept against entering a layperson’s house with one’s robe thrown backward (as above).

4. The precept against sitting inside a layperson’s house with one’s robe thrown backward (as above).

5. The precept against entering a layperson’s house with one’s robe wrapped around one’s neck (as above).

6. The precept against sitting inside a layperson’s house with one’s robe wrapped around one’s neck (as above).

7. The precept against entering a layperson’s house with one’s head covered (as above).

8. The precept against sitting inside a layperson’s house with one’s head covered (as above).

9. The precept against entering a layperson’s house while skipping (as above).

10. The precept against sitting inside a layperson’s house after entering while skipping (as above).

11. The precept against squatting in a layperson’s house (as above).

12. The precept against entering a layperson’s house with one’s hands on one’s hips (as above).

13. The rule against entering a layperson’s house with hands on the hips, or sitting there (as above).

14. The rule against entering a layperson’s house while swaying the body (as above).

15. The rule against entering a layperson’s house while swaying the body, or sitting there (as above).

16. The rule against entering a layperson’s house while swinging the arms (as above).

17. The rule against entering a layperson’s house while swinging the arms, or sitting there (as above).

18. The rule against entering a layperson’s house with the body completely covered (as above).

19. The rule against entering a layperson’s house with the body completely covered, or sitting there (as above).

20. The rule against entering a layperson’s house while looking from side to side (as above).

21. The rule against entering a layperson’s house while looking from side to side, or sitting there (as above).

22. The rule against entering a layperson’s house in silence (as above).

23. The rule against entering a layperson’s house in silence, or sitting there (as above).

24. The rule against entering a layperson’s house while laughing and jesting (as above).

25. The rule against entering a layperson’s house while laughing and jesting, or sitting there (as above).

26. The rule against receiving food without due attention (as above).

27. The rule against accepting rice that overflows the bowl (as above).

28. The rule against accepting soup that overflows the bowl (as above).

29. The rule against eating soup and rice in unequal proportions (as above).

30. The rule against partaking of food out of order (as above).

31. The rule against digging into the middle of the bowl to eat (as above).

32. The rule against requesting soup or rice for oneself when not ill (as above).

33. The rule against covering soup with rice in the hope of receiving more (as above).

34. The rule against looking into the bowl of the person seated beside oneself (as above).

35. The rule against eating without due attention (as above).

36. The rule against making large balls of rice and eating them (as above).

37. The rule against opening the mouth in anticipation of a morsel of rice (as above).

38. The rule against talking while eating (as above).

39. The rule against making balls of rice and tossing them into the mouth (as above).

40. The rule against dropping and scattering rice while eating (as above).

41. The rule against eating with puffed-out cheeks (as above).

42. The rule against making noise while chewing food (as above).

43. The rule against loudly slurping food (as above).

44. The rule against sticking out the tongue to lick food (as above).

45. The rule against shaking the hands while eating (as above).

46. The rule against picking up fallen rice while eating (as above).

47. The rule against grasping a drinking vessel with a soiled hand (as above).

48. The rule against pouring bowl-washing water inside a layperson’s house (as above).

49. The rule against defecating, urinating, or spitting on fresh grass, except when ill (as above).

50. The rule against defecating, urinating, or spitting into water (as above).

51. The rule against defecating or urinating while standing, except when ill (as above).

52. The rule against teaching the Dharma to a person whose robe is hitched up, except when that person is ill (as above).

53. The rule against teaching the Dharma to a person whose robe is wrapped around the neck, except when that person is ill (as above).

54. The rule against teaching the Dharma to a person whose head is covered, except when that person is ill (as above).

55. The rule against teaching the Dharma to a person whose head is wrapped, except when that person is ill (as above).

56. The rule against teaching the Dharma to a person standing with hands on the hips, except when that person is ill (as above).

57. The rule against teaching the Dharma to a person wearing leather shoes, except when that person is ill (as above).

58. The rule against teaching the Dharma to a person wearing wooden clogs, except when that person is ill (as above).

59. The rule against teaching the Dharma to a person driving a vehicle, except when that person is ill (as above).

60. The rule against sleeping in a Buddha stupa, except when guarding the stupa (as above).

61. The rule against concealing valuables in a Buddha stupa, except for the purpose of keeping them safe (as above).

62. The rule against entering a Buddha stupa while wearing leather shoes (as above).

63. The rule against carrying leather shoes into a Buddha stupa (as above).

64. The rule against circumambulating a Buddha stupa while wearing leather shoes (as above).

65. The rule against entering a Buddha stupa while wearing pula footwear (as above).

66. The rule against carrying pula footwear into a Buddha stupa (as above).

67. The rule against sitting beside a stupa to eat and leaving grass and food behind, thereby soiling the ground (as above).

68. The rule against carrying a corpse past beneath a stupa (as above).

69. The rule against burying a corpse beneath a stupa (as above).

70. The rule against cremating a corpse beneath a stupa (as above).

71. The rule against cremating a corpse in front of a stupa (as above).

72. The rule against cremating a corpse around a stupa, causing the foul odor to drift into the stupa (as above).

73. The rule against carrying a corpse, robes, or other articles past beneath a stupa (as above).

74. The rule against defecating or urinating beneath a Buddha stupa (as above).

75. The rule against defecating or urinating in front of a Buddha stupa (as above).

76. The rule against defecating or urinating around a stupa, causing the foul odor to drift into the stupa (as above).

77. The rule against carrying a Buddha image to a place used for defecation or urination (as above).

78. The rule against chewing a tooth-stick beneath a Buddha stupa (as above).

79. The rule against chewing a tooth-stick in front of a Buddha stupa (as above).

80. The rule against chewing a tooth-stick around a stupa (as above).

81. The rule against spitting beneath a stupa (as above).

82. The rule against spitting in front of a stupa (as above).

83. The rule against spitting around a stupa (as above).

84. The rule against sitting with the legs outstretched in front of a Buddha stupa (as above).

85. The rule against enshrining the Buddha in a lower room while oneself occupies an upper room (as above).

86. The rule against teaching the Dharma while standing to a person who is seated, except when that person is ill (as above).

87. The rule against teaching the Dharma while seated to a person who is lying down, except when that person is ill (as above).

88. The rule against teaching the Dharma while not seated to a person who is seated, except when that person is ill (as above).

89. The rule against teaching the Dharma while seated in a low place to a person seated in a high place, except when that person is ill (as above).

90. The rule against teaching the Dharma while walking behind a person who is walking ahead, except when that person is ill (as above).

91. The rule against teaching the Dharma while walking on a lower path to a person walking on a higher path, except when that person is ill (as above).

92. The rule against teaching the Dharma while walking at the roadside to a person walking in the middle of the road, except when that person is ill (as above).

93. The rule against walking while holding hands with one another (as above).

94. The rule against climbing a tree higher than a person’s head, except when there is due cause (as above).

95. The rule against placing one’s bowl in a bag, tying it to the end of a staff, and carrying it over the shoulder while traveling (as above).

96. The rule that one should not teach the Dharma to a person carrying a staff, except when that person is ill (as above).

97. The rule that one should not teach the Dharma to a person carrying a sword, except when that person is ill (as above).

98. The rule that one should not teach the Dharma to a person carrying a spear, except when that person is ill (as above).

99. The rule that one should not teach the Dharma to a person carrying a knife, except when that person is ill (as above).

100. The rule that one should not teach the Dharma to a person holding a parasol, except when that person is ill (as above).

Any bhiksuni who violates any of these one hundred rules commits a duskrta, also called wrongdoing. If she does not confess it in accordance with the regulations of the Vinaya, then, as stated in the sutras, she will fall into the Hell of Equal Tongues.

Bhiksunis, I shall now question you concerning the seven methods for settling disputes that you are observing. You must listen carefully and answer.

1. When a matter calls for the application of the Vinaya procedure of settlement in the presence of the parties concerned, that procedure shall be applied. Have any of you violated this rule?

Whether you have violated it or not, answer truthfully. The details may be understood by referring to the characteristics of the corresponding rule for bhiksus.

2. When a matter calls for the application of the Vinaya procedure based on mindfulness, that procedure shall be applied (as above).

3. When a matter calls for the application of the Vinaya procedure for one who is no longer insane, that procedure shall be applied (as above).

4. When a matter calls for the application of discipline in accordance with one’s own admission, that discipline shall be applied (as above).

5. When a matter calls for the application of the procedure based on the finding of guilt, that procedure shall be applied (as above).

6. When a matter calls for the application of the procedure based on the decision of the majority, that procedure shall be applied (as above).

7. When a matter calls for the application of the procedure of covering over the matter as grass covers the ground, that procedure shall be applied (as above).

Bhiksunis, if any of the four kinds of dispute arises, the appropriate one of these seven methods should immediately be applied to settle it. If a method that ought to be applied is not applied, or one that ought not to be applied is applied, the dispute will likewise not be settled. This is called a violation.

Each rule among these 348 rules has now been individually questioned. As for the seven grave transgressions of the Mahayana, they are the same as those in the bhiksu ordination rite; the examination of them is likewise no different.

Supplementary outline of the precept characteristics for sikshamanas. If sikshamanas are present in the assembly, proceed according to the text above: after invoking “The Eternally Abiding Three Jewels of the Ten Directions,” question the sikshamanas about each precept in turn.

The instructing master strikes the hand ruler and says:

Sikshamanas, I shall now question you concerning the six dharmas you are observing. You must listen carefully and answer.

1. You must not engage in impure conduct. If you do, you are no longer a daughter of the Shakya clan. If, with a defiled mind, you and a man make bodily contact with one another, this is called a deficiency in the precepts, and you must undergo further training in the precepts. Have you committed such an offense under this dharma? (Whether you have committed it or not, you must answer truthfully.)

2. You must not steal or rob. If you do, you are no longer a daughter of the Shakya clan. If you steal less than five coins, this is called a deficiency in the precepts, and you must undergo further training in the precepts (as above).

3. You must not take a human life. If you do, you are no longer a daughter of the Shakya clan. If you take the life of an animal, including creatures capable of changing their forms and so forth, this is called a deficiency in the precepts, and you must undergo further training in the precepts (as above).

4. You must not utter a major falsehood. If you do, you are no longer a daughter of the Shakya clan. If, while among the assembly, you deliberately utter a minor falsehood, this is called a deficiency in the precepts, and you must undergo further training in the precepts (as above).

5. You must not eat at an improper time. If you eat at an improper time, this is called a deficiency in the precepts, and you must undergo further training in the precepts (as above).

6. You must not drink intoxicants. If you drink intoxicants, this is called a deficiency in the precepts, and you must undergo further training in the precepts (as above).

Note:

As stated above, regarding these seven Mahayana disqualifying offenses, if there are shramaneras, shramanerikas, or members of the two lay assemblies, the characteristics of their precepts are as usual and therefore are not set forth here. When examining the other assemblies, one merely changes the designation of the person observing the precepts; all the wording before and after remains the same and is therefore not copied again.

3.4. Instruction on Ascetic Practices

On the preceding night, the precepts and the seven disqualifying offenses have already been examined. Early the next morning, the karma master, the ceremony guides, and the secretary go to the abbot’s quarters, bow before the precept master, and present the records of impurity, purity, and offenses disclosed during the examination. After the precept master has reviewed them, if no one has committed an offense, they bow in gratitude and withdraw.

If anyone has committed a grave offense or one of the seven disqualifying offenses, those persons are summoned to the abbot’s quarters. On the basis of the sutras and Vinaya of the two vehicles, the precept master instructs and guides them. He may have them earnestly contemplate until they truly awaken to the unborn; or tell them to establish a repentance sanctuary and seek an auspicious sign; or instruct them to cultivate the Pure Land practice single-mindedly so that, carrying their karma with them, they may attain rebirth there.

Such offenses cannot be repented through the performance of a formal karma procedure, nor can they be eradicated by shallow faith or merely by exerting oneself slightly a few times. The three methods of repentance described above are called examining the mind in accordance with the teachings. This is called true repentance. If someone merely gives rise for a brief moment to an ordinary worldly thought, does not recognize suffering, and does not seek liberation, then even if a thousand Buddhas were to appear in the world, it would still be difficult for that person to repent and eliminate the offense. After the precept master has bestowed such teachings, the assembly bows and withdraws.

In the afternoon, the ceremony guides instruct those pure candidates for the precepts who have committed no offense to spread sitting mats in the pure hall, sound the gandhi, and assemble the community. As before, they lead nine persons to welcome the precept master. The ceremonial observances are the same as usual. After the precept master arrives at the Dharma hall and ascends the seat, the two ceremony guides spread their sitting mats, bow three times before him, kneel, join their palms, and say:

We… yesterday, in obedience to your instructions, led the bhikshus to the karma master’s place to be examined concerning the precepts and questioned about disqualifying impediments. We shall wait until tomorrow morning to report those proceedings again in brief. We now respectfully request the great precept master to select the time for establishing the ordination sanctuary and ascending the seat to transmit the precepts, enabling them to leave the grass hut outside the gate and obtain the treasure within the house, become true disciples of the Buddha, and cause the teachings to flourish.

Before they receive the precepts, if there are still matters to be undertaken or rites to be performed, we beseech the precept master compassionately to instruct us so that we may carry them out accordingly. Knowing nothing further, we can only entreat you with the utmost sincerity.

Note:

After speaking, they bow three times, form ranks, stand, and announce:

Insert the incense and return to your places. All together, raise your voices as above, form ranks, spread your sitting mats, and, upon hearing the chime, sincerely bow three times, arrange your robes, kneel, and join your palms.

The precept master strikes the hand ruler and says:

Bhikshus, last night I instructed the ceremony guides to lead you to the acharya’s place to be examined and questioned concerning the precepts, so that obstructions might be identified and those fit to be vessels of the Way selected. Fortunately, your foundations are intact, and you have committed none of the disqualifying or heinous offenses; therefore, it is hoped that tomorrow the precept Dharma may be transmitted to you. Yet once the great bodhisattva precepts have been received, they must never be relinquished, and putting them into practice is exceedingly difficult. Therefore, today I shall first cause you to arouse a vast resolve and establish firm vows.

Thus, the Brahma Net Sutra states: “Once one has become a disciple of the Buddha, one must bring forth a wholesome mind and first study the deportment, sutras, and Vinaya of the Mahayana, extensively instructing and explaining their meaning. If one sees a novice bodhisattva of a later age who has traveled from a hundred or a thousand miles away to seek the Mahayana sutras and Vinaya, one must, in accordance with the Dharma, explain all ascetic practices to that person. One may burn one’s body, arm, or finger; for one who does not burn one’s body, arm, or finger as an offering to the Buddhas is not a monastic bodhisattva.”

The meaning here is to burn one’s body for the sake of the Dharma as an offering to all Buddhas. That is, below, one shares the same compassionate concern for all sentient beings; above, one seeks to share the Buddha’s resolve and vows for the Way.

The sutra further states: “Even to hungry tigers, hungry wolves, hungry lions, and all hungry ghosts, one should relinquish one’s body, flesh, hands, and feet to provide for them.”

The meaning here is to relinquish one’s body in order to relieve suffering and provide for ghosts, spirits, and animals. That is, one shares the compassionate power of all Tathagata Buddhas and holds the supreme vow to descend and transform sentient beings.

Some may exhort others to burn their bodies as offerings to the Buddha. Because all Tathagata Buddhas possess hundreds of thousands of excellent marks and are adorned with myriad virtues, such persons naturally see that the Buddha is worthy of reverence and reliance and develop a genuine mind that seeks the Dharma. This is something they are able and willing to do.

Some may exhort others to relinquish their bodies to save ghosts and animals. Yet because ghosts and animals possess immeasurable ugliness and malignity and have strange bodily forms, people inherently dare not draw near to them and instead become afraid. This is something they find difficult and are unwilling to do.

If a novice bodhisattva sincerely comes from afar seeking to receive the Mahayana precept Dharma, the Mahayana Vinaya master must first explain this Dharma of ascetic practice to that person and only afterward transmit the precepts. Why is this? Because the Tathagata thoroughly examines the capacities of sentient beings. Since beginningless kalpas, all sentient beings have taken attachment to self as their foundation, and it is extremely difficult to sever. If anyone wishes to arouse the bodhicitta and practice the bodhisattva conduct, that person must place the perfection of giving first; only then can the other perfections be accomplished.

Therefore, those who newly seek the bodhisattva precepts must first be instructed to undertake this ascetic practice, so that their Mahayana capacity may be tested and they may bring forth a true and resolute Mahayana aspiration. This is because the Dharma gate of the Mind-Ground’s Ten Inexhaustible Precepts is realized in accordance with principle and cultivated in accord with one’s nature. Those who cling to self and are attached to characteristics, who cannot believe this to be the Dharma, and who destroy experiential realization, are not suitable fields in which to sow the seeds.

On the contrary, only those who regard self and person as empty, possess profound loving-kindness and great compassion, make vast vows, and have patience and wisdom manifest before them are worthy of receiving, upholding, cultivating, and realizing these precepts.

Yet this ascetic practice is also called Dharma practice. This is because the principle of the pure nature is taken as Dharma; and the Dharma has no self, being free from the defilement of self. The Dharma has no sentient being, being free from the defilement of sentient beings.

The Dharma has no craving, being free from the defilement of craving. The Dharma has no giving, being free from the defilement of giving. If one clings to the notion that within the Dharma there are self, person, and craving, one cannot relinquish inwardly, relinquish outwardly, and relinquish everything.

Because such a person knows that the Dharma has no self, person, or craving, they can give wealth, give the Dharma, and give impartially. Therefore, those of the Three Worthy Stages place the mind of relinquishment foremost, and bodhisattvas of the ten bhumis cultivate the perfection of giving first.

Therefore, our World-Honored One Shakyamuni, while cultivating the bodhisattva practices throughout immeasurable kalpas, gave his body to feed a tigress, cut off his flesh to feed a hawk, bored a thousand holes in his body to kindle lamps, and plucked out both his eyes to aid the sick. He even gave away his four limbs, liver, gallbladder, head, tongue, marrow, brain, kingdom, cities, wife, children, elephants, horses, the seven treasures, and so forth.

Through the power of patience, he relinquished and gave them all, perfecting the selfless prajnaparamita of giving in order to seek the wondrous unsurpassed path and deliver the sentient beings of the Dharma realm. Throughout the three-thousandfold great-thousand world-system, there is not a single place, even as small as a mustard seed, where the Tathagata did not relinquish his body during his causal cultivation. As it was with one Buddha, so it was with all other Buddhas.

Although it is said that you have only newly brought forth the aspiration and entered the path, your power of patience is not yet sufficient, and neither persons nor dharmas have yet been realized as empty. Nevertheless, those who have brought forth the bodhicitta and seek to receive the bodhisattva precepts must firmly uphold this great vow and undertake this ascetic practice. Let none of you be afraid!

If you can employ this pure mind of relinquishment that does not abide in characteristics, you may burn a single stick of incense or light a single lamp as an offering to all Buddhas throughout the ten directions. In all that you seek, do not seek blessings and rewards in the human or heavenly realms, nor seek the lesser fruits of provisional vehicles. Vow instead to attain unsurpassed bodhi and aid the sentient beings of the Dharma realm.

In future lives, emulate Bodhisattva Medicine King, who burned his body, and the Second Patriarch, who severed his arm. Even the practice of immeasurable and boundless austerities difficult to undertake, for the sake of seeking the Dharma and benefiting beings, begins with your receiving the bodhisattva precepts today. Yet burning a single stick of incense and lighting one small lamp are the ultimate cause that brings the prajnaparamita of giving to perfect fulfillment.

Now, if after hearing my words your minds still hesitate, doubts arise in your hearts, and you retreat, then you are not genuine lion cubs, nor are you persons of Mahayana capacity. If I were not to follow the Buddha’s regulations and conduct this preliminary guidance, but instead hastily transmitted the Mahayana precepts to you, not only would I not be a Mahayana Vinaya master, but I would also commit the fault of teaching the precepts contrary to the sutras and Vinaya. Therefore, I have explained this to you in accordance with the prescribed regulations.

Now that you have listened carefully (strikes the hand-clapper), I ask you once again: Can each of you faithfully understand and practice accordingly?

Answer: We can practice in accordance with the teaching.

The Preceptor says: Since you have said that you can do so, I shall wait until you have lit lamps, burned incense, made offerings to the Buddhas, and made your vows. Tomorrow, you shall ascend the ordination platform and receive the Dharma of the bodhisattva precepts.

The ceremony guide says:

All bhikshus rise together. At the sound of the hand-bell, make three bows in gratitude, gather up your robes, fold your sitting cloths, and form into rows. Those at the head of the rows escort the Preceptor back to his quarters.

After escorting the Preceptor back to his quarters, return to the Dharma hall and bow in gratitude to the ceremony guides. Thereafter, everyone returns to their own quarters to rest briefly. The ceremony guide leads those seeking the bodhisattva precepts together to the main shrine hall, where they burn incense and light lamps. As usual, they bow with their crowns touching the ground before the Buddhas and bodhisattvas, make the Ten Great Vows, and then withdraw. Before the first watch of the night, all are again instructed to assemble in the main shrine hall. Throughout the night, they together bow with their crowns touching the ground while reciting the honored name of the Original Teacher, Buddha Shakyamuni, seeking his blessing and vowing to enter the Buddha Vehicle.