傳戒正範

4.1. The Novice Ordination Platform

First, have a temple attendant sweep and prepare the Dharma hall. Place one chair in the center and two attendant chairs to its left and right; arrange incense and flowers and light the lamps. At the appointed time, strike the ghanta and assemble the community.

The ceremonial guides lead in the new precept-seekers, each carrying a five-panel robe and a seven-panel robe, with an alms bowl suspended from the shoulder and a sitting cloth in hand, and proceed to the Dharma hall. They place these articles on a nearby table, approach the ceremonial guides, and make three prostrations. The two ceremonial guides each lead two persons to invite the two acaryas for the karma procedure and instruction.

After the two acaryas enter the Dharma hall, all the precept candidates make three prostrations together.

Next, the precept candidates accompany the two ceremonial guides to invite the preceptor. Only nine persons need accompany them, one carrying incense. Following the customary rites, they invite the preceptor to the Dharma hall. The rector offers food and chants a verse to assemble the community. If the number of precept-seekers is small, or if other circumstances arise, it is unnecessary to depend upon chanting the verse; it is also permissible simply to chant “Cloud-Come Assembly of Bodhisattvas” three times.

When the preceptor ascends the seat and offers incense, chant the incense hymn. The two acaryas approach the preceptor, perform all the prescribed rites, and make three prostrations. After prostrating, they rise, return to their former places, and remain standing. Only after the assembly has completed the invitation three times do they take their seats.

The ceremonial guide says:

Place the incense in the burner and return to your places.

Good men, advance together and stand in rows. At the sound of the chime, sincerely make three prostrations, kneel, and join your palms.

4.1.1. Inviting the Preceptor

The ceremonial guide joins his palms and says:

When gold is refined and cast into an implement, it assumes its form by relying upon an accurate mold. When human actions become rites, they do so through the solemn guidance of a teacher. If their minds are not moved to earnest devotion, how could they invoke the precepts upon the platform? Therefore, an enlightened teacher is needed to render judgment for the ignorant. I now invite the Dharma-hall master named ... and Vinaya master named ... to serve as your preceptor for the novice’s Ten Precepts. You ought properly to present the words inviting the preceptor together yourselves, but fearing that you may be unable to do so, I shall now instruct you. Each of you should state your own Dharma name; repeat the remaining words after me.

4.1.2. Formally Inviting the Preceptor

The ceremonial guide chants:

Venerable Sir, be single-mindedly mindful of us. We, named ..., now invite the Venerable Sir to serve as our preceptor for the novice’s Ten Precepts. May the Venerable Sir serve as our preceptor for the novice’s Ten Precepts. By relying upon the Venerable Sir, may we receive the novice precepts. Please have compassion on us!

Make the invitation in this manner three times. It is proper to bow the head three times. Alternatively, after making the invitation three times, it is also permissible to bow the head once.

The preceptor says:

Good men, you have earnestly invited me three times to serve as your preceptor for the novice’s Ten Precepts. You must obediently practice accordingly. Take care not to be heedless.

The assembly replies: We shall respectfully comply.

The ceremonial guide says:

All of you rise together. At the sound of the chime, sincerely make three prostrations, kneel, and join your palms.

I shall now, on your behalf, respectfully invite the two teachers present here to serve as your acaryas for the novice’s Ten Precepts. You ought properly to present the words inviting the teachers together yourselves, but fearing that you may be unable to do so, I shall now instruct you. Each of you should state your own Dharma name; repeat the remaining words after me.

Venerable Sir, be single-mindedly mindful of us. We, named ..., now invite the Venerable Sir to serve as our acarya for the novice’s Ten Precepts. May the Venerable Sir serve as our acarya for the novice’s Ten Precepts. By relying upon the Venerable Sir, may we receive the novice precepts. Please have compassion on us! As before, they complete the prostrations in gratitude. The acarya says:

Good men, you have made your earnest request. I can now serve as your acarya for the novice’s Ten Precepts. You must be diligent and not heedless.

The assembly replies: We shall respectfully comply.

The ceremonial guide says: All of you rise together. At the sound of the chime, make three prostrations, kneel, and join your palms.

4.1.3. Exhortation

The preceptor strikes the hand ruler and says:

Good men, I have now accepted your request to serve as your preceptor for the novice’s Ten Precepts. I now have a few words of instruction for you; listen carefully.

The Nirvana Sutra states: “The household life is cramped, like a prison; all afflictions arise from it. The renunciant life is spacious, like empty space; all wholesome qualities grow from it.” Even so, without pure precepts, wholesome merits and virtues cannot arise. Therefore, you must uphold the pure precepts. Hence it is said: “Shaving the head and dyeing the robes constitute the outward marks; receiving and upholding the prohibitive precepts constitute the essential nature.”

The Sarvastivada Treatise states: “One who has newly received the precepts is equal to the Buddha.” From this it may be understood that monks and nuns who have truly gone forth are an assembly of all wholesome qualities. You have gone forth and are called novices, but there are two kinds of novice: 1. a novice who resembles one in outward form; 2. a novice who accords with one in Dharma.

In Sanskrit, the word is pronounced sramanera. In China, it is translated as “one who diligently applies himself.” This means diligently cultivating wholesome deeds and urging the mind and conduct onward. One who has merely shaved the head and dyed the robes but has not yet been imbued with the quality of the precepts is called a novice who resembles one in outward form.

Only one who can receive and uphold the Ten Precepts is called a novice who accords with one in Dharma. You are now about to ascend the precious platform to receive the great precepts of full ordination. In accordance with principle, you must first receive the novice’s Ten Precepts.

Yet if you wish to receive the pure novice’s Ten Precepts, you must first seek refuge in the Three Jewels as the venerable objects of reliance; next, you must humbly invoke the myriad spirits as masters of the teaching whom you will follow.

All rise together. At the sound of the chime, contemplate sincerely and make the invitation single-mindedly, each stating his own Dharma name.

The preceptor leaves his seat, offers incense, and chants a verse. The two ceremonial guides respond in unison. Contemplate the Three Jewels; let all be reverent.

4.1.4. Inviting the Holy Ones

With incense and flowers, we invite you; with incense and flowers, we invite you! We, your disciples named ..., single-mindedly reverently invite the Fundamental Teacher of the Saha world, Sakyamuni Buddha; Amitabha Buddha, who welcomes and guides beings in the Western Land; Maitreya, the Venerable Buddha, who in the future will descend and be born in this world; and all Buddhas throughout the entirety of empty space and pervading the Dharma realm. We humbly pray that you will not forsake your former vows, but will shine upon us with the light of compassion and bear witness to our reception of the precepts.

After making the invitation in this manner, everyone makes one prostration together. Rise, join your palms, contemplate, and remain standing in attendance. Continue until the invitation has been made three times and three prostrations have been performed. (The subsequent invitations follow this same procedure.)

With incense and flowers, we invite you; with incense and flowers, we invite you! We, your disciples named ..., single-mindedly reverently invite the five divisions and three collections of the Vinaya treasury; the moksha of liberation; the twelve divisions of the scriptures; the provisional and ultimate teachings; the true and pure, desire-free, profound and esoteric Dharma Jewel of the two vehicles, Great and Small. We respectfully draw near with single-mindedness, take refuge, and bow our heads in homage.

With incense and flowers, we invite you; with incense and flowers, we invite you! We, your disciples named ..., single-mindedly reverently invite Avalokitesvara, Mahasthamaprapta, Manjusri, Samantabhadra, and all the great bodhisattvas in the ocean-wide pure assembly; the Venerable Upali of the assembly of the Vinaya treasury; the successive generations of patriarchs in India and China; the great Vinaya masters of the Nanshan lineage; and the great preceptor Huiyun Xin, patriarch who revived the Vinaya. We humbly pray that you will not forsake your former vows, but will shine upon us with the light of compassion and bear witness to our reception of the precepts.

With incense and flowers, we invite you; with incense and flowers, we invite you! We, named ..., single-mindedly reverently invite.

In this invocation, only the two words “Dharma name” are spoken, unlike the preceding invocation of the Three Jewels, in which one says “disciple.” Although among the devas, nagas, ghosts, and spirits there are great bodhisattvas provisionally manifesting in those forms, here we are discussing only their outward forms, without considering their original identities.

At the Radiant Assembly are the hosts of devas, Brahma, Shakra, the Four Heavenly Kings, devas, nagas, the eight classes of beings, the guardians of monasteries and local lands, the divine kings who protect the precepts, and the vajra warriors, manifest and hidden in wondrous forms. May they all rely upon their ancient vows, descend together to this Dharma assembly, and come to the ordination platform to protect the precepts.

After making this invocation once, twice, and three times, the preceptor and the two masters each return to their seats. The ceremony-guiding master calls out: “Those who are receiving the precepts, bow once, kneel, join your palms, and listen single-mindedly.”

4.1.5. Repentance

The preceptor strikes the hand ruler and says:

Good men, I have just invoked the Three Jewels on your behalf, asking them to descend to this place of practice and bear witness to your reception of the precepts. The radiance of the Three Jewels now shines brilliantly throughout this Dharma hall. In this life, even if you committed an act of karma only once, each of you knows and remembers it.

Last night, in the karma-procedure hall, you already repented. Yet, from beginningless time until this life, you may have committed subtle faults while your minds were obscured, without being aware of or recognizing them yourselves. Only the Buddhas and bodhisattvas know and see them all.

With your five limbs touching the ground, you must earnestly and diligently, with single-minded concentration, beseech them in sorrow and repent. You should properly state the words of repentance yourselves, but I fear that you are not yet able to do so; therefore, I shall now instruct you. You should repeat every word after me.

For the verses below, the preceptor recites two lines, and the ceremony-guiding master instructs the recipients to recite those two lines. After every two lines, they bow their heads once. They must recite clearly three times, openly beseeching repentance.

I, the disciple named...

From beginningless time

Until this present life,

Have harmed the Three Jewels,

Committed acts of an icchantika,

Slandered the Mahayana sutras,

Failed to study prajnaparamita,

Killed my mother or father,

Caused a Buddha to bleed,

Defiled monasteries,

Destroyed another’s pure conduct,

Burned and ruined monasteries and stupas,

Stolen or used property of the Sangha,

Given rise to various wrong views,

Denied cause and effect,

Associated with evil friends,

And opposed virtuous teachers.

Whether I committed such offenses myself, taught others to commit them,

Or rejoiced upon seeing or hearing of them,

Offenses such as these

Are measureless and boundless.

Therefore, on this day,

I give rise to great shame and remorse

And sincerely disclose them,

Beseeching repentance.

I humbly pray that the Three Jewels

Will compassionately accept me,

Emit pure light

That shines upon my body,

Extinguish every evil,

Eliminate the three categories of obstructions,

Restore me to the source of mind,

And bring me to ultimate purity.

Namo Samantabhadra King Bodhisattva Mahasattva (3 times).

The repentance has just been openly expressed. If time is short, the four lines from the great sutra should be used. If one has a mind of shame and remorse, even these four lines can eradicate offenses; without a mind of shame and remorse, however much one explains oneself will be of no benefit.

All evil karma created since ancient times,

Born of greed, anger, and delusion in lives past,

Arising entirely from body, speech, and mind,

I now repent of every offense and obstruction.

All evil karma created since ancient times,

Born of greed, anger, and delusion in lives past,

Arising entirely from body, speech, and mind,

I now repent before the Buddha.

All evil karma created since ancient times,

Born of greed, anger, and delusion in lives past,

Arising entirely from body, speech, and mind,

I repent of all roots of offense.

Namo Samantabhadra King Bodhisattva Mahasattva (3 times).

The preceptor strikes the hand ruler and says:

Good men, I have now performed the repentance rite for you. Next, the acharya will question you about impediments and disqualifications and perform the karma procedure for you.

4.1.6. Questioning About Disqualifications

The karma-procedure master strikes the hand ruler and says:

Good men, according to the regulations of the Vinaya, there are thirteen grave disqualifications and sixteen lesser impediments. Only one who is free from impediments and disqualifications is called a wholly pure vessel and may receive the higher precepts of a bhikshu. It is unnecessary to question you in detail now. When you ascend the ordination platform to receive full ordination, the instructing master will naturally question each of you in turn in a secluded place. You must answer truthfully in the prescribed order. If you do not answer truthfully, you will not obtain the precepts. I shall now question all of you together beforehand to facilitate your reception of the novice precepts and, at the same time, to lay the foundation for receiving full bhikshu ordination.

Question: Good men, have you ever incurred any impediment or disqualification in this life?

Answer: No.

4.1.7. Taking Refuge

The karma-procedure master strikes the hand ruler and says:

Good men, since you have incurred no impediments or disqualifications and have just repented before the Three Jewels, you may receive the precepts. I shall now undertake the responsibility of proclaiming the three-refuge karma procedure for you, thereby enabling the essence of the precepts to arise within you. You must each state your own Dharma name. Repeat all the other words after me.

I, named..., for the rest of my life take refuge in the Buddha; for the rest of my life take refuge in the Dharma; for the rest of my life take refuge in the Sangha. I now follow the Buddha in leaving the household life, with the master named... as my preceptor.

The Tathagata, the Most True, the Fully and Perfectly Enlightened One, is my World-Honored One. May he compassionately accept me.

Note:

Everyone repeats this after the karma-procedure master three times, bowing the head once each time.

4.1.8. Confirming the Refuges

The karma-procedure master strikes the hand ruler and says:

The three-refuge rite just performed is precisely the incorporation of the essence of the precepts into the mind. Now the three confirmations are added to bring the Dharma of attainment to completion. These three confirmations are also called the threefold karma procedure. State your Dharma names again, and then repeat after me.

I, named..., have taken refuge in the Buddha; I have taken refuge in the Dharma; I have taken refuge in the Sangha. I have now followed the Buddha in leaving the household life, with the master named... as my preceptor.

The Tathagata, the Most True, the Fully and Perfectly Enlightened One, is my World-Honored One. May he compassionately accept me.

Note:

Everyone repeats these three confirmations after the karma-procedure master three times and bows the head three times.

4.1.9. Proclaiming the Forms of the Precepts

The preceptor strikes the hand ruler and says:

Good men, the acharya has now proclaimed the three-refuge karma procedure for you, and you have obtained the pure essence of the novice precepts. I shall now proclaim the forms of the ten precepts for you, enabling you to recognize and uphold them so that you may protect this essence of the precepts. Each of you should state your own Dharma name.

1. For the rest of your life, not killing living beings is a novice precept. Can you now uphold it?

Answer: I can uphold it.

2. For the rest of your life, not stealing (as above).

3. For the rest of your life, abstaining from sexual activity (as above).

4. For the rest of your life, not speaking falsely (as above).

5. For the rest of your life, not drinking intoxicants (as above).

6. For the rest of your life, not wearing garlands or applying perfumes to the body (as above).

7. For the rest of your life, not dancing or singing, and not deliberately going to watch or listen to such performances (as above).

8. For the rest of your life, not sitting or lying on high, broad, or luxurious beds and seats (as above).

9. For the rest of your life, not eating at improper times (as above).

10. For the rest of your life, not accepting or possessing coined or uncoined gold, silver, or precious objects (as above).

The forms of the precepts are proclaimed three times in this manner.

The ceremony-guiding master instructs the novices to bow their heads, rise, and divide into two rows. The ceremony-guiding master first teaches everyone to recite the mantra and put on the five-paneled robe, and then to put on the seven-paneled robe, spread out their sitting cloths, join their palms, and make three full prostrations. If the assembly is large, they need not spread out their sitting cloths. The ceremony-guiding master intones:

Namo Jeweled Ordination Platform Flower Bodhisattva Mahasattva (3 times).

The assembly joins in the chanting. After making three full prostrations, they continue kneeling, join their palms, and listen.

4.1.10. Hearing Instructions and Admonitions

The preceptor strikes the hand ruler and says:

Samaneras, I have now transmitted to you the characteristics of the ten precepts. The entire ritual for receiving full ordination is the foundation that those who have gone forth must study. As for the various modes of conduct and deportment, your instructing acarya will explain them clearly. I shall now further instruct you in the five virtues and the ten enumerations, so that your aspiration for the Way may grow ever stronger. Rely upon them and practice them obediently; your wisdom will increase, you will perfect eloquence, teach and transform sentient beings, and help them enter the Buddha Way.

The five virtues are recorded in the Sutra of the Field of Merit: “1. One arouses the resolve to go forth out of admiration for the Way. 2. One relinquishes this handsome bodily appearance out of love for the Dharma robe. 3. One severs familial affection without attachment or regret. 4. One casts aside body and life out of reverence for the Way. 5. One resolutely seeks the Mahayana in order to liberate others.”

The ten enumerations are recorded in the Mahasanghika Vinaya: “1. All sentient beings depend upon food and drink; 2. Name and form; 3. The three feelings; 4. The Four Truths; 5. The five skandhas; 6. The six ayatanas; 7. The seven factors of awakening; 8. The Noble Eightfold Path; 9. The nine realms of existence; 10. All the ayatanas.”

These are the ten dharmas of a samanera, and you must practice accordingly. Having heard and understood them, you must always keep them in mind and never forget them. In the future, you will ascend the precious ordination platform and, before the masters, receive the full bhiksu precepts through the motion and three proclamations of the jnapti-caturtha-karman.

You will enter the ranks of the Three Jewels, perpetuate the lineage of the noble ones, and benefit yourselves and others; the merit thereof is inconceivable. From now on, diligently cultivate morality, concentration, and wisdom; study the sutras, Vinaya, and treatises; cause the Buddhadharma to abide long in the world; and ensure that sentient beings’ right faith is never severed. Do not be indolent or allow body and mind to become lax.

Question: Can you practice in accordance with these teachings?

Answer: We respectfully vow to do so.

The preceptor strikes the hand ruler, rises, joins his palms, and dedicates the merit:

May the merit of receiving the precepts

Universally aid all living beings,

Adorning the Pure Land;

May the entire assembly, with one voice,

Recollect the Buddha and dedicate the merit.

The entire assembly recites the Buddha’s name in unison. The samaneras make three prostrations, fold their sitting cloths, and divide into two rows. The two masters leave their seats and make three prostrations to the preceptor. The preceptor leaves his seat and makes three prostrations to the Buddha.

The karmadana chants the dedication verse, and the assembly joins in:

The merit of receiving the precepts is truly wondrous;

All the blessings gained are wholly dedicated.

May all sentient beings submerged in suffering

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

All Buddhas of the ten directions and the three periods of time,

All bodhisattvas, mahasattvas,

Mahaprajnaparamita.

4.2. Ritual for Transmitting the Bhiksu Precepts

Those who ascend the ordination platform to receive the precepts must understand how the practice originated in the two countries, as well as the similarities and differences in the meaning of establishing an ordination platform. The Essential Compendium records: “At that time, the Blessed One was dwelling at Jeta Grove. The bhiksu Louzhi then asked the Buddha to establish a platform where bhiksus could receive the precepts. The Buddha instructed the bhiksus to construct an ordination platform southeast of and outside the Jeta Grove Monastery as a place where members of the Sangha could receive full ordination.”

Once this rule had been promulgated, monasteries throughout the sixteen great kingdoms followed it and constructed ordination platforms. Thereafter, whenever full ordination was conferred upon the platform, the three factors of Sangha, boundary, and Dharma had to be complete, and everything had to comply with the regulations. If there was any discrepancy or violation, the ordinand did not obtain the precepts, while the Sangha officiating at the platform committed an offense. These words were spoken by the Buddha himself. The procedures are recorded in the Tripitaka; ordinary and noble beings alike follow the same standard, without distinction.

In China, during the second year of the Linde era of Emperor Gaozong of the Tang dynasty (665), Patriarch Daoxuan of Nanshan was the first to construct a stone ordination platform at Jingye Monastery and confer the precepts in accordance with the Vinaya. At that time, masters who practiced the Vinaya attached great importance to these procedures, and thus everyone esteemed and observed them. The Nanshan Vinaya school then exerted immense influence. This school continued through many generations because it possessed an authentic source. Even today, traces of these ancient platforms remain at monasteries such as Zhaoqing and Xianlin in Lin’an, and Kaiyuan Monastery in Gusu.

During the Tang dynasty, many Vaipulya ordination platforms were also constructed in the first year of the Baoli era (825) and the second year of the Dazhong era (848). During the Song dynasty, in the second year of the Xiangfu era (1009), Nectar ordination platforms were constructed at seventy-two locations.

“Vaipulya” signifies vastness, equality, and all-pervasiveness. “Nectar” is a metaphor for nirvana, because it is through the precepts that one enters nirvana. Thus, the name is derived from the fruit. The physical platform of such an ordination ground resembles that for bhiksus, but the precepts transmitted are solely Mahayana precepts. Therefore, images of the five noble masters—the Buddhas and bodhisattvas—are enshrined at the center of the platform. During the circumambulation, the ordination preceptor and the two acaryas proceed from the lower platform to the middle platform, and from the middle platform to the upper platform.

After the three masters prostrate themselves before the Buddhas and bodhisattvas, they enter from the west and pass behind the Buddha image. They then emerge from the south side of the Buddha image, and seats are arranged to one side. The ordination preceptor sits, while the two acaryas stand on either side. The ritual for transmitting the samanera precepts differs greatly from that for transmitting full bhiksu ordination. The required Sangha must comprise a full quorum of ten members, and the impediments and obstructions must be examined. In the Mahayana, however, incomplete faculties and deficient conditions are no impediment; one need only arouse the great resolve and sincerely receive the precepts in order to obtain them. Hence it is called a Vaipulya platform or a Nectar platform.

Alas! The study of the Vinaya has been neglected, and the practice of ascending the platform has long been completely discontinued. Now, at Huashan and Jinling, ordination platforms have been established, and the procedures are conducted solely as prescribed by the Vinaya. The section concerning active observance principally continues the tradition of the Nanshan school. It is unlike the hollow and insubstantial rituals devised by those who merely imitate the Mahayana. Therefore, the foremost matter is first to explain clearly the similarities and differences among ordination platforms. The essential point is to understand that the Sangha boundary for receiving full ordination cannot have a place of reliance without an ordination platform.

The location of that ordination platform is not identical with the great boundary, for the ordination platform constitutes a separate boundary. The Vinaya records that, at that time, when bhiksus had matters requiring a Sangha of four bhiksus to perform a karman, or assemblies of five, ten, or twenty bhiksus to conduct the respective karmans, those present became weary each time. Therefore, the Buddha established the rule permitting the demarcation of a karman boundary.

The Vinaya-matrka Treatise records: “Outside it, a great boundary may not be established; only a small boundary may be established, and full ordination may not be conferred there either.” The Five-Part Vinaya and the other Vinayas state the same. Wherever there are bhiksus who uphold the precepts in accordance with the Buddha’s teaching, they must first establish a karman boundary and then establish the great boundary. An ordination platform is constructed within the karman boundary, and seats for the ten masters are placed upon it. When it is not needed, it is enclosed; when a rite must be performed, it is opened as circumstances require. However, no one who is not a master may participate at that ordination platform.

On the day full ordination is conferred, the area must be swept clean. Banners, canopies, and garlands must be hung around the platform. At the center of the lower platform, an incense table must be placed, candles lit, and flowers offered. Those who have not received full ordination are not permitted to listen together with the assembly. A seat must also be placed in a secluded location for examining the impediments.

4.2.1. How to Invite Masters from within the Sangha

The Vinaya records: “Because disciples had no instructing master, they committed acts contrary to the Dharma. The Buddha taught: ‘You should take a preceptor. A disciple must regard the preceptor as a father and mother, always honoring him and inquiring after his well-being.’ Some bhiksus who fell ill had no one to care for them and thus died unjustly. The Buddha taught: ‘You must accept disciples. Master and disciple must respect and care for one another.’ Only in this way can the true Dharma abide for a long time and its benefits become ever more extensive. The preceptor regards the disciple as his own child.”

The Shan-jian Vinaya records: “Because at first no request was made, the instruction was subsequently disobeyed; therefore, the Buddha prescribed that a request must be made.” The Ten Recitations Vinaya and the Mahasanghika Vinaya record: “First instruct the candidates for ordination to enter before the Sangha and, in due order, bow with their heads and faces at the feet of all members of the Sangha; only afterward should they make their request to the Sangha.”

The Vinaya Matrika Treatise records: “The Buddha taught: ‘1. An upadhyaya who accords with the Dharma; 2. two masters who accord with the Dharma; 3. seven pure members of the Sangha; 4. the successful completion of the karman; and 5. the harmony of the assembled Sangha and the granting of consent by those absent. This is called the complete conferral of full ordination.’”

Here, the meanings found throughout the various Vinaya texts have been gathered and compiled into these rites.

When the appointed time for the formal ordination arrives, first sound the ghanta to assemble in one place all the bhiksus residing together within the same boundary. The masters of ceremonies instruct all the sramaneras seeking full ordination to carry their bowls, wear their five-strip and seven-strip robes, hold their sitting cloths, and carry their sanghatis as they proceed one by one to the Dharma hall. The venerable masters of ceremonies take the great robes being carried by the candidates and place them upon tables to the left and right. The candidates first bow three times to the great Sangha present within the ordination boundary, then rise and stand in formation.

Next, a master of ceremonies leads two candidates for full ordination to invite the seven masters to the Dharma hall. The candidates bow three times, rise, and form two rows. Then each of the two masters of ceremonies leads two candidates to invite the karman master and the instructing master to the Dharma hall. When the nine masters have assembled and the salutations are complete, all the candidates bow three times to the two masters, rise, and stand in formation. The two masters of ceremonies proceed together in front, striking the chime, and lead the eight new candidates for full ordination to the abbot’s quarters to welcome the first Vinaya master and escort him to the Dharma hall. The nine Vinaya masters invited earlier rise from their seats and bow three times toward the upper seat.

After the ten masters have bowed and each has taken his seat in the full-lotus posture, the sramaneras seeking full ordination then bow to the first Vinaya master.

The master of ceremonies says:

Sramaneras, come forward and stand in formation. Spread out your sitting cloths and, when you hear the chime, bow three times with utmost sincerity. Gather up your robes, hold your bowls, kneel, and place your palms together.

The master of ceremonies for the left row says:

A bright mirror placed upon its stand reflects whatever form appears before it; a great bell suspended from its frame sounds only when struck. To accomplish the three groups of pure precepts, one must rely upon the three masters; to examine fully the seven faults, one must rely upon the seven venerable witnesses. Here in the midst of this great Sangha, I now respectfully invite the ten masters on your behalf so that you may ascend the ordination platform and receive full ordination. Each of you must remember your upadhyaya and the appearance and names of the masters present here; you must not forget them.

The first Vinaya master, named ..., shall serve as your upadhyaya for full ordination.

The master of ceremonies for the right row says:

The second Vinaya master, named ..., shall serve as your karman acarya.

The master of ceremonies for the left row says:

The third Vinaya master, named ..., shall serve as your instructing acarya.

The master of ceremonies for the right row says:

The fourth Vinaya master, named ..., shall serve as your venerable witnessing acarya.

Continuing through the tenth master, the two masters of ceremonies on the left and right likewise state their names and indicate their persons in this manner, so that each candidate for full ordination may remember and clearly distinguish them.

Sramaneras, come forward together. When you hear the chime, bow three times, gather up your robes, hold your bowls, kneel, and place your palms together.

4.2.2. Formally Requesting the Masters

The master of ceremonies for the left row says:

Sramaneras, I have now respectfully invited the presiding Vinaya master named ... to serve as your upadhyaya for full ordination. Properly, you should recite the words requesting the master yourselves, but I fear that you may be unable to make the request correctly, so I shall now instruct you. Each of you should state your own Dharma name; for the remaining words of the request, repeat after me.

Venerable Sir, be single-mindedly mindful of us. We sramaneras named ... now request the Venerable Sir to serve as our ordaining upadhyaya. May the Venerable Sir serve as our ordaining upadhyaya. Relying upon the Venerable Sir, may we receive full ordination. Please have compassion on us!

The first upadhyaya says:

Sramaneras, you have earnestly requested me three times. I accept your request to serve as your ordaining upadhyaya. Maintain pure minds and do not be heedless!

They reply: We shall respectfully practice accordingly.

The sramaneras rise together. When they hear the chime, they bow three times, gather up their robes, hold their bowls, kneel, and place their palms together.

The master of ceremonies for the right row says to the sramaneras: I now respectfully invite, on your behalf, the masters present here to serve as your karman acarya, instructing acarya, and venerable witnessing acaryas. Properly, you should recite the words requesting the masters yourselves, but I fear that you may be unable to do so; therefore, I shall now instruct you. Each of you should state your own Dharma name; for the remaining words of the request, repeat after me.

Venerable Sirs, be single-mindedly mindful of me. I, the sramanera named ..., now request the Venerable Sirs to serve as our karman acarya, instructing acarya, and venerable witnessing acaryas. May the Venerable Sirs serve as our karman acarya, instructing acarya, and venerable witnessing acaryas. Only by relying upon the Venerable Sirs may we receive full ordination. Please have compassion on us!

The second master, the karman master, says:

Sramaneras, you have earnestly requested me and the masters present here three times to serve as your karman acarya, instructing acarya, and venerable witnessing acaryas. Very well! You must maintain pure minds and not be heedless!

They reply: We shall respectfully practice accordingly.

The sramaneras rise together. When they hear the chime, they bow three times, gather up their robes, hold their bowls, fold their sitting cloths, and stand in formation.

The masters of ceremonies again take each candidate’s great robe and return it in order, instructing each one to hold his own. The ten masters rise, and the first master intones:

Namo Original Teacher Shakyamuni Buddha.

As soon as the Buddha’s name is intoned, the great drum is loudly struck, and everyone chants together. The two masters of ceremonies proceed in front, striking the chimes. The bhiksu Sangha follows immediately behind, and the sramaneras newly seeking full ordination follow after them. Three sramanera candidates carry incense. One incense bearer walks before the tenth master, one before the third master, and one before the first master. The two masters of ceremonies lead the procession to the ordination platform and stand facing each other on its left and right sides. The others continue forward, each maintaining the order of the formation as they circumambulate the three sides to the left, right, and rear of the platform.

The three incense bearers stand in a single row before one side of the platform. The nine masters arrive before the incense table and form two rows. The first master stands in the center, facing the upper seat. At this point, the drumming and the chanting of the Buddha’s name cease.

According to the rites of the ancient ordination platforms, when first ascending the platform there is a ritual for invoking longevity. This is because the Sangha’s propagation of the Buddha-Dharma necessarily depends upon external support. Therefore, at the assembly on Vulture Peak, the Blessed One once gave his solemn injunction. If one were to act contrary to the Buddha’s teaching and fail to repay the kindness of the nation, it is feared that the work of teaching and transforming beings would be difficult to develop. We now continue to follow the rules of the ancient ordination platforms. The karmadana intones the chant, raises the Incense Praise to invoke longevity, and everyone joins in harmony.

In the precious censer, exquisite incense burns,

Its fragrance pervading the ten directions.

With utmost sincerity, we offer it to the Dharma King,

Praying that the sovereign may enjoy long life,

Living on for ten thousand years.

We pray that the sovereign may enjoy long life,

Living on for ten thousand years.

Namo Incense Cloud Canopy Bodhisattva Mahasattva (3 times)

The first master reverently offers incense, bows three times, and silently invokes the sages. Next, the nine masters leave their seats and, together with the first master, advance, form a line, spread their sitting cloths, and chant praises in homage to the Three Jewels. The first master leads the chant, and the other nine masters chant in unison.

We bow our heads in homage to all Buddhas,

To the Dharma and the noble Sangha.

Now we shall perform the Vinaya rite,

That the lifeblood of the Sangha may continue.

May the true Dharma long abide,

And the fruits of the Three Vehicles never cease.

As we prepare to ascend the pure ordination platform,

We pray that our vows be witnessed and known.

After the ten masters have chanted the homage and bowed three times, the weina master recites the Great Compassion Mantra. Everyone recites it together in unison. Beginning from the southeast, the tenth master proceeds westward in circumambulation of the platform.

He is followed by the ninth master, the eighth master, and so forth, with the first master proceeding last. After the ten masters have circumambulated three times, they remove their shoes and ascend from the west to the second level, then proceed northwestward and circumambulate once. Reaching the south side, they ascend to the third level.

The first master stands facing south, while the other nine masters stand facing northwest. The nine masters bow three times to the first master. The first master leads the chant and the other nine respond in unison, while everyone else remains silent.

Keep the precepts pure as the full moon;

Let body and speech be bright, pure, and flawless.

Let the assembly be harmonious and free from dispute;

Only thus may the precepts be conferred together.

After the ten masters have harmoniously bowed three times and chanted the verse, the first master takes the central seat. The karma master sits in the first seat on the left. The instructing master sits in the first seat on the right. The seven other masters sit in sequence on the left and right sides.

4.2.3. The Ordination Platform Master’s Address

The sound of the Dharma is rarely encountered, and the virtue of the precepts is inconceivable. Through them one may escape the ranks of inferior ordinary beings and enter the precious station of the noble ones. To become a master or an artisan is at once easy and exceedingly difficult.

The door of the furnace stands wide open, but one’s faculties must be tempered. In receiving and upholding the prohibitory precepts, one’s robe and bowl must be in proper order. If anyone lacks a robe or bowl, do not permit it to remain lacking or to be borrowed.

First state the grave impediments, and afterward set forth the lesser obstructions. If, when questioned, they neither understand nor know, the rite would merely be established in vain and with hardship. Only if they believe these to be truthful words and answer truthfully may the earnest exhortation be given.

Cause them to arouse a genuine aspiration of the highest grade, intent upon transcending the objects of defilement; cause the wholesome dharmas of the ten directions to enter completely into body and mind, as the foundation for accomplishing the fivefold Dharma-body. For the essence of the three bodies to be complete, all must share a common resolve; please do not let the mind engage with anything else. We, named ..., respectfully submit this address!

The ceremonial guides say:

Śrāmaṇeras, each of you should check your place and form lines in order.

The śrāmaṇeras at the heads of the right and left lines proceed from the upper end downward. The others follow one another in sequence. On reaching the front of the platform, divide into lines and stand still in order. The ceremonial guides help hold the outer robes that they are carrying so that they may bow conveniently.

Place the incense in the burner. Return to your former positions, advance and form lines, exchange salutations, spread your sitting cloths, and, upon hearing the chime, bow three times, arrange your robes, cradle your bowls, kneel, and join your palms.

The Ordination Platform Master strikes the hand ruler and says:

Śrāmaṇeras, the Sangha has now assembled and ascended the platform to perform the rite in accordance with the Vinaya. First we should seek the radiance of compassion of the Three Jewels to shine upon us; next we should invoke the myriad spirits and ask their awe-inspiring power to protect us. Each of you shall state your Dharma name, then rise together and, as you hear me chant, contemplate and make the invocation three times.

The ten masters rise together and, with utmost sincerity, form the contemplation and perform the Brahma chant. The Ordination Platform Master offers incense and thrice invokes the Buddhas and devas. Following each invocation, the śrāmaṇeras seeking full ordination bow three times together. It should be understood that both subject and object are quiescent and empty, and that response and communion meet upon the Way.

With incense and flowers we invoke, with incense and flowers we invoke! The śrāmaṇeras named ... single-mindedly and reverently invoke Śākyamuni Buddha, the Original Teacher and Lord of the Sahā World; Amitābha Buddha, who receives and guides beings in the Western Land; Maitreya, the Venerable Buddha who will descend and be born in the future; and all Buddhas throughout empty space and the Dharma realm. We humbly pray that you do not forsake your ancient vows, but shine upon us with the radiance of compassion and bear witness to this reception of the precepts.

After this invocation, everyone bows once together. They then rise again, join their palms, contemplate, and stand waiting.

With incense and flowers we invoke, with incense and flowers we invoke! The śrāmaṇeras named ... single-mindedly and reverently invoke the Great and Lesser Vehicles of the Two Vehicles; the Vinaya Piṭaka; the five divisions and three collections of precepts; the prātimokṣa of liberation; the twelve divisions of scripture; the provisional and true teachings; and the profound and hidden Dharma Jewel of genuine purity free from desire. We pray to become single-minded, take refuge with our lives, and bow our heads in homage.

With incense and flowers we invoke, with incense and flowers we invoke! The śrāmaṇeras named ... single-mindedly and reverently invoke Avalokiteśvara, Mahāsthāmaprāpta, Mañjuśrī, Samantabhadra, and all the great bodhisattvas in the ocean-wide pure assembly; the Venerable Upāli in the assembly of the Vinaya Piṭaka; the successive generations of patriarchs in India and China; the great Vinaya masters of the Nanshan Vinaya School’s transmission; and the patriarchs who revived the Vinaya, such as the Great Elder Monk Huệ Vân Hinh. We pray that you do not forsake your ancient vows, but shine upon us with the radiance of compassion and bear witness to this reception of the precepts.

With incense and flowers we invoke, with incense and flowers we invoke! The śrāmaṇeras named ... single-mindedly and reverently invoke all devas in the assembly of light; Brahmā, Śakra, the Four Heavenly Kings, devas, nāgas, and the eight classes of beings; the spirits of the earth and the monastery; the spirit-kings who protect the precepts; the vajra warriors; and all numinous beings, hidden and manifest. We pray that you do not forsake your ancient vows, but guard the platform and protect the precepts.

After the invocations have thus been made, the ten masters proceed to their seats and sit in the full-lotus posture. The śrāmaṇeras kneel again and join their palms.

4.2.4. Arranging the Places of the Ordination Candidates

The Buddha taught: “Those receiving ordination must not remain in an empty place, nor may they remain in a secluded place; they must stay where they are beyond the range of sight and hearing.” If they are outside the boundary, the same applies to the preceptor and the quorum of Sangha members. Therefore, the ordination candidates should be placed where they can be seen but cannot hear.

The Ordination Platform Master strikes the hand ruler and says:

The general invocation before the Three Jewels has been completed. Ceremonial guides, lead those śrāmaṇeras seeking full ordination and have them stand where they can be seen but cannot hear.

The ceremonial guides say:

Śrāmaṇeras, bow once, fold your sitting cloths, and divide into lines. Listen as I recite the Buddha’s name, recite along with me, and leave the platform.

The bhikṣus on the lower platform depart first. The two ceremonial guides walk abreast at the front, striking the chime and reciting the Buddha’s name. The śrāmaṇeras cradle their outer robes in their arms and recite together in unison, following behind in two parallel lines, one on the left and one on the right. After leaving the platform, they are instructed to stand at the designated place.

4.2.5. Appointing the Instructing Master

At that time, when someone led the ordination candidates away, they went beyond the boundary, removed their robes, and stood watching, thereby interrupting the ordination. The Buddha taught: “This should not be done. From now on, the thirteen impediments must first be asked about; only afterward may ordination be conferred.”

The Ordination Platform Master strikes the hand ruler and says:

The preceptor asks: Has the Sangha assembled?

The weina master replies: The Sangha has assembled.

He asks: Is it harmonious?

He replies: It is harmonious.

He asks: Have those who have not received bhikṣu ordination departed?

He replies: They have departed.

He asks: For what purpose has the Sangha assembled in harmony today?

He replies: To perform the karma procedure for conferring full ordination.

The Ordination Platform Master strikes the hand ruler and says: Among those in this assembly who have received full ordination, who is able to serve as the instructing master and go to the secluded place to question the śrāmaṇeras concerning the impediments?

The third master, remaining seated, joins his palms and replies: I, named ..., am able to perform this duty.

The Ordination Platform Master says: The Elder has stated that he is able to perform this duty. Karma Master, come before the assembly and perform the single-motion karma procedure appointing the instructing master to descend from the platform and question them concerning the impediments.

The karma master, remaining seated, joins his palms and says:

Venerable Sangha, listen. Those śrāmaṇeras named ... seek to receive the full ordination under the preceptor named ... If the time is appropriate for the Sangha, may the Sangha consent to appoint me, named ..., as the instructing teacher. This is the motion. Has the motion been properly made?

The seven witnessing teachers, seated in their places, join their palms and answer in unison: It has.

The seven teachers all answer “It has”: this means that the three conditions of “persons, procedure, and matter” are all in accordance with the Vinaya, the Dharma, and the Buddha’s teaching. This is called being of the proper measure and conforming to the prescribed procedure; the preparations are complete. If even one factor is not in accordance with the Vinaya, then although they answer “It has,” the “matter” is not accomplished, and the seven witnesses commit an offense. One must believe that the efficacy of this single word is real and must not regard it lightly.

Now that the karman has been completed, the instructing teacher immediately leaves his seat, bows three times to the presiding master of the ordination platform, turns, and descends from the south side to the second level. He then turns toward the southwest, circles around to the northeast, and descends to the third level. He puts on his shoes, circles around to due south, faces the ordination platform above, joins his palms, and makes his salutations. He then exits from the southwest and proceeds to the prepared screened place to question the candidates concerning impediments.

4.2.6. The instructing teacher leaves the assembly to question the candidates concerning impediments

Upon reaching the screened place, the instructing teacher sits down and strikes the hand-ruler once. A venerable ceremonial guide leads the three śrāmaṇeras seeking full ordination before the instructing teacher, takes the outer robes they are holding, and tells them to bow three times and kneel. He then returns the robes to them. The ceremonial guide also withdraws beyond the range of sight and hearing.

The instructing teacher strikes the hand-ruler and says:

Śrāmaṇeras, the teachers upon the ordination platform have performed the procedure and sent me down here to question the three of you concerning the disqualifying impediments. Do not be afraid. In a little while, I shall have the three of you ascend the precious ordination platform, receive the full ordination, become great bhikṣus, and enter the ranks of the Three Jewels. This is no minor condition; it is a blessing in this life.

The precepts are the root of bodhi and the foundation of the noble path. When the Buddha was in the world, those of keen faculties responded as soon as they encountered the teaching. In the age of the decline of the Dharma, however, the teaching wanes, so the regulations established by the Buddha must be carried out in dependence upon conditions.

When the conditions converge, the procedure is accomplished; when the conditions disperse, the virtue of the precepts is not established, and the merit of the unmanifest essence of the precepts does not appear. Because the matter depends upon conditions, it may or may not come to pass. Three robes and one bowl are the primary conditions by which the three of you obtain the precepts.

Now, before questioning you concerning the disqualifying impediments, I shall explain to you the names and forms of the robes and bowl.

This is the antarvāsa. This is the uttarāsaṅga. This is the saṅghāṭī. This is the pātra. These robes and bowl, however, are the emblems of Buddhas as numerous as the sands of the Ganges and the prescribed articles of noble sages and śramaṇas. Even the ninety-six kinds of non-Buddhist practitioners in India do not know the names of these two kinds of articles. Only the Buddha taught this unprecedented Dharma. Now that you have obtained and undertaken to keep them, you must know how to cherish and preserve them.

Question: Do these robes and this bowl belong to you?

Answer: Yes.

The instructing teacher says: “It is very good that you have robes and a bowl. You should undertake to keep and use them.”

The Vinaya collections also include the procedure for formally receiving them. Of these, the five-panel and seven-panel robes were previously received and provisionally worn when you received the śrāmaṇera precepts. Only the great robe has not yet been received. A ceremonial guide tells the three candidates to make one bow and stand to one side. One śrāmaṇera standing nearest the front carries his robe before the instructing teacher and says:

Venerable Sir, be single-mindedly mindful of me. I, named ..., shall receive this twenty-five-panel saṅghāṭī, with four long sections and one short section, cut and sewn into a robe, and shall undertake to keep it. He says this three times. The instructing teacher says: Good.

Having received the robe, the candidate stands to one side, recites the verse and mantra, and puts on the robe properly. Those who have not yet received their robes come before the instructing teacher one by one and receive them in the same manner. When all have finished putting on their robes, they come together before the instructing teacher, bow once, kneel, and join their palms.

The instructing teacher strikes the hand-ruler and says:

Śrāmaṇeras, listen. Since beginningless time, you have given rise to deluded minds, deceived the worthy and the noble, sunk into birth and death, and failed to seek liberation. Now you have followed the Buddha into homelessness, become disciples of the Buddha, and are receiving the Buddha’s prohibitory precepts in order to escape the ford of birth and death. It is essential that you eradicate the roots of falsehood and practice the true path. This very moment is the time for utmost sincerity and for speaking truthful words. I shall question you concerning the grave disqualifications and the lesser impediments.

You must examine yourselves. If something is so, say that it is; if it is not, say that it is not.

Question: Have the three of you committed a pārājika offense?

Answer: No.

The instructing teacher says: I believe that the three of you have only just entered the gate of the path and do not know the name of this offense. It means that, with regard to the Buddha’s precepts you previously received, specifically the four grave precepts of sexual misconduct, killing, stealing, and false speech, if you violate any one of them, you are expelled beyond the ocean of the Buddhadharma. It is therefore called a pārājika offense.

Question: Have you committed such an offense?

Answer: No.

In questioning whether an offense has or has not been committed, it is essential that the words concerning the impediment be understood. Therefore, whether the questioning takes place inside or outside, if the words concerning the impediment are not understood, it cannot constitute a relinquishment of the precepts. Likewise, although I now question you, if you do not understand, it is the same as if no question had been asked. The Vinaya states: “The reception of the precepts is not accomplished.” Thus, all the cases below are the same as this one; they may be understood accordingly.

Question: While you were laymen or while you were śrāmaṇeras, did you defile the pure conduct of a bhikṣuṇī?

Answer: No.

Question: While neither a layman nor a śrāmaṇera, did you ever secretly listen to the Sangha’s recitation of the precepts, falsely claim to be a bhikṣu, and receive the respect, offerings, and homage of others? This is called dwelling as a thief. The Buddha did not permit one called a thief-dweller to be admitted into homelessness. Are you persons of this kind?

Answer: No.

Question: Were you formerly non-Buddhist practitioners who went forth under the Buddha, received the precepts, and then returned to the non-Buddhists, and have now returned again to receive the precepts? Such a person’s resolve is unstable. This is called one who breaks between the inner and outer paths; he is not a vessel for the Buddha’s Dharma. The Buddha did not permit such a person to be admitted into homelessness. Are you persons of this kind?

Answer: No.

Question: Are you among the five kinds of paṇḍakas: born, castrated, jealous, transformed, or half-month paṇḍakas?

Answer: No.

Question: Have you killed your father?

Answer: No.

Question: Have you killed your mother?

Answer: No.

Question: Have you killed an arhat?

Answer: No.

Question: Have you caused a schism in the harmonious Sangha?

Answer: No.

Question: With malicious intent, have you caused the body of a Buddha to bleed?

Answer: No.

Question: Are you a deva, nāga, ghost, spirit, or the like who has assumed human form and come to receive the precepts?

Answer: No.

Question: Are you a nāga, an animal, or the like, capable of transformation, who has transformed into a human and come to receive the precepts?

Answer: No.

Question: None of the three of you bears both male and female sexual characteristics in the same body. Such a condition is incompatible with being a vessel for the path. Do any of you now have this condition?

Answer: No.

Śrāmaṇeras, since you have not committed any of these thirteen grave disqualifications, I shall now continue by questioning you concerning the sixteen lesser impediments. You must answer truthfully, as before.

Novices, since the three of you left the household life, each of you has received instruction. What are your Dharma names? (Each states his own Dharma name.) These are the Dharma names by which the three of you entered the Way. They are your names in this life. From the time you receive the precepts today and ever afterward, whenever you meet a preceptor, an acharya, the venerable witnesses of the same ordination platform, monks of senior, middle, or junior standing, or officials, elders, friends, spiritual companions, parents, teachers, and elders, you must identify yourselves by these two-character Dharma names. You must not use the names given to you by your parents.

Question: Who on the ordination platform today is the ordination preceptor of the three of you?

Answer: The Great Preceptor named...

The instructing master says: This is Vinaya Master... of... Monastery. He is the ordination preceptor of the three of you. “Preceptor” is a Sanskrit term, translated in China as “One Who Gives Rise to Strength.” The spiritual strength of the Three Vehicles and the fivefold Dharma body all arise through the preceptor’s awe-inspiring power; therefore, he is called “One Who Gives Rise to Strength.” He is also called “The One Relied Upon for Learning.” Because one relies upon that preceptor to learn the supramundane Dharma, he is called “The One Relied Upon for Learning.”

If there were no such preceptor when receiving the precepts today, the precepts would not arise. You must remember the preceptor’s name and benevolent appearance. If you do not remember the preceptor’s name and appearance, you will not obtain the precepts when receiving ordination. From now on, whenever the summer season arrives, at the beginning and conclusion of the summer retreat, you must offer incense and pay homage to your ordination preceptor. If the journey is too distant for you to visit him, you must burn incense, face the open sky, invoke his name, and pay the utmost reverence. You must not harbor any thought of slighting him.

Question: Have the three of you reached twenty years of age?

Answer: We have.

Question: Are your robes, bowls, and sitting cloths complete?

Answer: They are complete.

Question: Have your father and mother permitted you to leave the household life?

Answer: They have permitted us.

Question: Are you indebted to anyone and, unwilling to repay the debt, have come here to receive ordination?

Answer: No.

Question: Are you another household’s slave or servant?

Answer: No.

Question: Are you a renowned official receiving a stipend from the imperial court?

Answer: No.

Question: Are you male?

Answer: Yes.

The Root Vinaya states: “One who has reached twenty years of age and can endure cold, heat, wind, rain, hunger, and thirst; observe the precepts; eat one meal a day; and patiently endure abusive words and venomous creatures—such a person is called a man.”

Besides being a man, you must also be free from these illnesses: leprosy, cancer, ringworm, Hansen’s disease, diabetes, and insanity.

Question: Do you have these five illnesses?

Answer: We truly do not.

At that time, some people afflicted with these five illnesses sought treatment from Jivaka. Jivaka said, “I treat illnesses only for the king and the Buddha’s disciples.” After reflecting, those sick people left the household life and received full ordination. They then went to Jivaka and asked him to treat their illnesses.

Once cured, they abandoned the Way and returned home. On the way home, they encountered Jivaka again. Jivaka questioned them and learned the truth, whereupon he reported it to the Buddha.

Because of this, the Buddha established the rule that people afflicted with those five kinds of illness were not permitted to leave the household life. According to the provisions of the Vinaya, anyone whose physical characteristics are incomplete and who would adversely affect the great Sangha is not permitted to leave the household life. Here, only the final prohibition is asked about, because it encompasses all disqualifying impediments.

Novices, the questions I have now asked you will shortly be asked of you in the same way on the ordination platform before the masters. Just as you have answered me, so must you answer on the platform before the masters. Now follow me. Wait while I enter the Sangha and make the preliminary report. If the Sangha remains silent, thereby granting permission, I will beckon to you, and you must immediately advance onto the ordination platform.

The ceremonial guide calls the three novices, who bow once and then stand to one side. The instructing master leaves his seat and walks ahead. The three novices follow behind in order. When they approach the ordination platform, he tells the novices to stop and look up toward the platform.

4.2.7. Reporting and Calling the Novices into the Assembly

The instructing master approaches the front of the platform, stands in its center with palms joined, faces upward, pays his respects, and makes this formal announcement:

Venerable Sangha, please listen. Those novices named... seek to receive full ordination under the preceptor named... If the time is appropriate for the Sangha and the Sangha consents, I, named..., having finished questioning them, permit them to come here. This is my report. (After making the report, the instructing master turns toward the novices and beckons to them: ...) Novices, come here.

Hearing the summons, the novices fully compose their deportment and step onto the platform. The instructing master steps forward, stands to the left of the incense table, and says:

Advance together and approach the incense table. When you arrive, pay your respects and kneel. The person in the middle shall take up a stick of incense and offer it to the masters on the platform. After offering the incense, bow once, rise, and follow me onto the platform to request the precepts.

4.2.8. Requesting the Precepts

The instructing master walks ahead, and the novices follow behind. They proceed around to the western side of the ordination platform, remove their shoes, and ascend to the second level. From the northwest, they proceed around to the south and ascend to the third level. The instructing master then returns before his former seat and stands with palms joined. The novices stand in a row facing north, one arm’s length from the instructing master. The instructing master says:

Spread your sitting cloths, bow three times, arrange your robes, kneel, and join your palms.

Good sons, earnestly and with utmost sincerity, turn toward the pure assembly and request the precepts. You ought to present the words requesting the precepts yourselves, but I fear that you may be unable to do so; therefore, I will now instruct you. Each of you shall state his own Dharma name; as for all the other words, repeat them after me.

Venerable Sangha, please listen. We, named..., seek to receive full ordination under the preceptor named... We, named..., now request the Sangha to confer full ordination upon us. May the venerable one named... serve as our preceptor. We beseech the Sangha to have compassion and deliver us.

They make this request three times and bow their heads once. The instructing master returns to his former seat and sits down.

4.2.9. The Procedure for the Single-Announcement Karman

The karman master remains seated, joins his palms, and first performs the single-announcement karman; only afterward does he question them concerning impediments. The karman master makes the following report:

Venerable Sangha, please listen. These novices named... now seek to receive full ordination under the preceptor. These novices named... now request full ordination from the Sangha. The venerable one named... will serve as their preceptor. If the time is appropriate for the Sangha and the Sangha consents, I will question them concerning the impediments. This is my report. Has this formal announcement been duly made? The seven witnesses remain seated with palms joined and answer: It has.

4.2.10. The Formal Questioning Concerning Impediments

The karman master asks:

Question: These antarvasa, uttarasanga, sanghati, and patra—the three of you possess these robes and bowls, do you not?

Answer: We do.

Good sons, listen. This is a moment for utmost sincerity, a time when truthful words must be spoken. Therefore, whatever I ask, you must answer truthfully. The Mahasanghika Vinaya states: “If you do not answer truthfully, you deceive the devas, Mara, Brahma, ascetics, brahmins, the people of the world, the Tathagata, and the Sangha, and you yourselves incur a grave offense.”

Question: Have the three of you committed a pārājika offense?

Answer: No.

Question: While you were laymen or while you were novices, did you defile the pure conduct of a bhiksuni?

Answer: No.

Question: Are you persons who, though neither laymen nor novices, secretly listened to the Sangha reciting the precepts, falsely claimed to be bhikshus, and received the reverence, offerings, and prostrations of others? This is called dwelling as a thief. The Buddha did not permit anyone known as one who dwells as a thief to be admitted into monastic life. Are you such persons?

Answer: No.

Question: Were you once followers of another path who went forth under the Buddha and received the precepts, but afterward returned to that other path, and have now come back once more to receive the precepts? Such persons are irresolute in aspiration and character and are called corrupters of both the Buddhist and non-Buddhist paths. They are not suitable vessels for the Buddha’s Dharma. The Buddha did not permit them to be admitted into monastic life. Are you such persons?

Answer: No.

Question: Are you any of these five types of persons: congenitally impotent, castrated, sexually aroused by jealousy, transformed, or intermittently impotent?

Answer: No.

Question: Have you killed your father?

Answer: No.

Question: Have you killed your mother?

Answer: No.

Question: Have you killed an arhat?

Answer: No.

Question: Have you caused a schism in the harmonious Sangha?

Answer: No.

Question: Have you maliciously caused the Buddha’s body to bleed?

Answer: No.

Question: Are you devas, nagas, ghosts, spirits, or the like who have assumed human form in order to receive the precepts?

Answer: No.

Question: Are you nagas, animals, or the like possessing powers of transformation, who have transformed yourselves into human beings in order to receive the precepts?

Answer: No.

Question: None of the three of you bears both male and female sexual characteristics in the same body. Such a condition is incompatible with being a vessel of the Path. Do any of you now have this condition?

Answer: No.

Good men, since you have committed none of these thirteen grave impediments, I shall now ask you about the sixteen minor obstructions.

Question: Since the three of you went forth, each of you has received instruction. What is your Dharma name? Who is the precept-transmitting upadhyaya of the three of you today?

Answer: It is the great upadhyaya named...

Question: Have all three of you reached twenty years of age?

Answer: We have.

Question: Are your robes, bowls, and sitting cloths complete?

Answer: They are complete.

Question: Have your father and mother permitted you to go forth?

Answer: They have permitted us.

Question: Have you come to receive the precepts because you are fleeing a debt and do not wish to repay it?

Answer: No.

Question: Are you a slave or servant belonging to another household?

Answer: No.

Question: Are you an official of renown who presently receives a stipend from the imperial court?

Answer: No.

Question: Are you a man?

Answer: I am a man.

Furthermore, although you are men, you must also be free of these five illnesses: leprosy, tumors, leukoderma, consumption, and insanity.

Question: Are you truly free of these five illnesses?

Answer: Yes, we are free of them.

4.2.11. Transmitting the Essence of the Precepts

The upadhyaya strikes the hand ruler and says:

Good men, you have committed none of the grave impediments mentioned first and none of the minor obstructions mentioned afterward. You are indeed pure vessels of the Dharma. The Sangha is entirely delighted and will transmit the precepts to you. Yet the precepts are profound, their goodness is supreme, they pervade the Dharma realm, and their measure equals empty space. Now that you wish to advance and receive them, you must rely upon the objective sphere to arouse the mind. Only when mind and its sphere interpenetrate will the unmanifest precept essence arise.

The Sarvastivada Vinaya states: “When persons wish to receive the precepts, one must first teach them the Dharma, instruct them, and explain it so that they may understand.” Since beginningless time, the three of you have clung to objective spheres and created evil karma, and that evil karma has pervaded the Dharma realm. Now that you wish to receive the precepts, you must first sever evil in relation to those spheres and arouse a wholesome mind. This is what enables the Dharma of the precepts to pervade the Dharma realm. Therefore, in accordance with the boundless karma created by the minds of sentient beings, our Tathagata established boundless precepts.

Because the precepts were established in accordance with circumstances, they must be received in reliance upon objective spheres. Although the range of these spheres is vast, they essentially fall into no more than two kinds: 1. sentient spheres; 2. insentient spheres.

– Sentient spheres: from the Buddhas above down to sentient beings below, the primary recompense within the ten realms, and sentient beings in the intermediate state. Whatever possesses mind is called a sentient sphere.

– Insentient spheres: the dependent recompense within the ten realms—all mountains, rivers, the great earth, grasses, trees, boats, carts, houses, precious objects, fields, gardens, earth, water, fire, and wind, extending even to empty space; the sacred teachings spoken by the Buddha; the writings of Confucian scholars; images, stupas, shrines, and so forth throughout all worlds—are called insentient spheres.

Good men, now that you understand how vast the range of these spheres is, you must rely upon them to arouse the mind. There are three grades of mind. The middle and lower grades are weak and are not surpassing minds; they can liberate only oneself and cannot liberate others. I shall now teach you to arouse the highest-grade mind so that you may seek the highest-grade precepts. What is the highest-grade mind? Before us, your teachers, now establish these three vows: 1. Vow to abandon every evil; if it is not evil, do not abandon it. 2. Vow to practice every good; if it is not good, do not practice it. 3. Vow to liberate all sentient beings; let there be not a single sentient being whom you do not liberate.

Having made these three great vows, when you subsequently receive the full precepts of a bhikshu through the one motion and three proclamations of the jñapti-caturtha-karman, do not do so to seek the lesser attainment of a sravaka. Aspire solely to perfect the three collections of pure precepts, proceed directly toward the three gates of liberation, rightly seek Buddhahood, seek great nirvana, and cause the True Dharma to abide for a long time. Only by arousing such a highest-grade mind can you receive the highest-grade precepts.

Next, you must expand the capacity of your minds. This is because the essence of the Dharma of the precepts pervades the Dharma realm and is as measureless as the sands and dust. It cannot be contained and received within the present bodies of the three of you, born of your parents, nor can it be contained and received by the inferior body and mind acquired through dependent recompense.

Therefore, only by employing bodies whose capacity is like empty space can you receive the Dharma of the precepts, as numerous as dust particles. Thus, the treatise states: “If this Dharma of the precepts possessed form and color, then when it entered your bodies, it would produce a sound that shook heaven and earth. Because the Dharma of the precepts is not a form-dharma, you remain unaware and do not perceive it.”

Therefore, you must bring forth the most earnest resolve and arouse a profound and weighty highest-grade mind to receive the Tathagata’s wondrous and pure precepts. (He strikes the hand ruler once.) I shall now perform the jñapti-caturtha-karman—one motion and three proclamations—to transmit to you the full precepts of a bhikshu. You must carefully observe the rites upon the ordination platform, listen with your ears to the karman procedure, and receive it single-mindedly. Do not think of anything else and do not attend to anything else. First comes the single motion, followed by the three proclamations, through which it is determined whether the act has been accomplished.

In the complete text used on the ancient ordination platform, one or two further points appear after the passage “he strikes the hand ruler.” The Ten Recitations Vinaya states: “During the karman procedure for receiving the precepts, one must listen single-mindedly and must not think of anything else. One should only maintain reverence, contemplate rightly, keep it continuously in mind from thought to thought, and clearly understand the act of receiving the precepts. Whoever acts contrary to this commits a duskrta offense.”

If there are too many recipients of the precepts upon the ordination platform, the abridged text in the Karman Procedures Adapted to Circumstances may be used. Both the complete and abridged texts were composed by Master Nanshan. Thus, when giving the preliminary guidance in abbreviated form, one should speak to those receiving the precepts as follows.

Sentient beings in the six realms are for the most part obstructed from receiving the precepts. Even among those who are able to receive the precepts, if they are still encumbered by disqualifying impediments, they are not necessarily all eligible to receive them. Since you have committed none of these disqualifying impediments, you are certainly eligible to receive the precepts.

You should rely upon the words of the treatise and arouse the superior resolve: to rescue all sentient beings and liberate them by means of the Dharma. Furthermore, the precepts are the foundation of all wholesome qualities and can serve as the true cause of the Three Vehicles. The precepts are a treasure within the Buddhadharma, one that other paths do not possess.

The precepts have the power to safeguard the Buddha’s true Dharma and enable it to endure for a long time. Furthermore, through the spiritual power of the karman and the strength of the Sangha, the supreme Dharma pervading the Dharma realm can be placed within your body and mind. With your eyes, you must carefully follow all the deportments upon the ordination platform; with your ears, listen attentively to the karman and the rest.

The complete text presented above explains this fully.

4.2.12. Formally Receiving the Essence of the Precepts

The karman master joins his palms and says:

May the preceptor and the assembly, unstinting in compassion, bestow the precepts upon these men. With one mind, let us all uphold the rite, guard carefully against other conditions, and enable these three men to awaken and receive the essence of the precepts of the Perfect School. We are about to perform the karman. Listen as the formal motion is proclaimed.

Venerable Sangha, listen. These novices named ... seek to receive full ordination under the preceptor named ... These novices named ... request full ordination from the Sangha. The venerable named ... shall serve as their preceptor. The novices named ... have declared themselves pure, free from all disqualifying impediments, twenty years of age, and fully provided with the three robes and an alms bowl. If the time is appropriate for the Sangha, and the Sangha consents, the Sangha shall confer full ordination upon the novices named ... The venerable named ... shall serve as their preceptor. This is the motion. Is the proclamation valid?

The seven witnesses join their palms and answer in unison: It is valid.

Venerable Sangha, listen. These novices named ... seek to receive full ordination under the preceptor named ... These novices named ... now request full ordination from the Sangha, with the venerable named ... serving as their preceptor. The novices named ... have declared themselves pure, free from all disqualifying impediments, twenty years of age, and fully provided with the three robes and one bowl. The Sangha now confers full ordination upon the novices named ..., with the venerable named ... serving as their preceptor. Those elders who consent to the Sangha’s conferring full ordination upon the novices named ..., with the venerable named ... serving as their preceptor, should remain silent. Whoever does not consent should speak. Is this first karman valid?

Answer: It is valid.

Venerable Sangha, listen. These novices named ... seek to receive full ordination under the preceptor named ... These novices named ... now request full ordination from the Sangha, with the venerable named ... serving as their preceptor. The novices named ... have declared themselves pure, free from all disqualifying circumstances, twenty years of age, and fully provided with the three robes and one bowl. The Sangha now confers full ordination upon the novices named ..., with the venerable named ... serving as their preceptor. Those elders who consent to the Sangha’s conferring full ordination upon the novices named ..., with the venerable named ... serving as their preceptor, should remain silent. Whoever does not consent should speak. Is this second karman valid?

Answer: It is valid.

Venerable Sangha, listen. These novices named ... seek to receive full ordination under the preceptor named ... These novices named ... now request full ordination from the Sangha, with the venerable named ... serving as their preceptor. These novices named ... have declared themselves pure, free from all disqualifying circumstances, twenty years of age, and fully provided with the three robes and one bowl. The Sangha now confers full ordination upon the novices named ..., with the venerable named ... serving as their preceptor. Those elders who consent to the Sangha’s conferring full ordination upon these novices named ..., with the venerable named ... serving as their preceptor, should remain silent. Whoever does not consent should speak. Is this third karman valid?

Answer: It is valid.

The Sangha has consented to confer full ordination upon the novices named ..., with the venerable named ... serving as their preceptor. The Sangha consents, as indicated by its silence. Let this matter be recorded accordingly.

The Samantapasadika and the various Vinayas all record: “After full ordination has been received, the preceptor, acarya, and others must remind the ordinands to remember the time at which they received full ordination: the hour, day, month, and whether it was in spring, summer, or winter. If they do not remind the ordinands to remember it, the ten masters upon the ordination platform incur an offense.”

This is for determining the members of the Sangha’s ordination seniority, so that in coming and going, sitting and standing, they may know the order of senior, intermediate, and junior seats and observe the proper sequence and decorum.

4.2.13. Explaining the Four Grounds of Defeat

At that time, there was a bhiksu who, after completing ordination, was left behind when the entire Sangha departed. Because that bhiksu did not originally know what constituted a transgression, he committed a grave offense. The Buddha taught: “From now on, after the karman has been completed, those newly fully ordained must first be informed of the four parajika dharmas.”

The ordaining preceptor strikes the discipline ruler and says:

Sons of good family, listen. The Tathagata, the Most True, the Supremely and Perfectly Enlightened One, taught the four parajika dharmas. Any bhiksu who violates even one of them is no longer a sramana and no longer a son of the Sakyan clan.

You must never engage in sexual intercourse or commit impure conduct. Any bhiksu who commits impure conduct and engages in sexual intercourse, even with an animal, is not a sramana and not a son of the Sakyan clan.

At that time, the Blessed One gave this analogy: “Just as a person whose head has been severed can never live again, so too, when a bhiksu has violated any of the four parajika dharmas, the life of a bhiksu can never be restored.”

Question: You must refrain from this throughout your lives. Can you uphold this precept?

Answer: We can uphold it.

You must never steal or rob, even so little as a leaf or blade of grass. Any bhiksu who steals from another goods worth five coins or more than five coins—whether he takes them himself or orders another to take them; whether he destroys them himself or orders another to destroy them; whether he burns them himself or orders another to burn them; whether he buries them or ruins their appearance—is not a sramana and not a son of the Sakyan clan. It is like cutting through the core of a tala tree: it can never live again. So too, when a bhiksu has violated a parajika dharma, the life of a bhiksu can never be restored.

Question: You must refrain from this throughout your lives. Can you uphold this precept?

Answer: We can uphold it.

You must never take the life of a sentient being, even that of an ant. Any bhiksu who intentionally takes a human life with his own hands, places a knife in another’s hand, instructs someone to die, praises death to someone, gives improper medicine to a sick person, causes an abortion, or kills through spells and sorcery—whether he devises the means himself or orders another to do it—is not a sramana and not a son of the Sakyan clan. An analogy says that just as a needle without a point can no longer be used, so too, when a bhiksu has violated a parajika dharma, the life of a bhiksu can never be restored.

Question: You must refrain from this throughout your lives. Can you uphold this precept?

Answer: We can uphold it.

You must never tell a lie, even in jest. Any bhikkhu who, when it is not true and he does not possess it, claims for himself: “I have attained a superhuman state; I have attained meditation, liberation, concentration, the four formless concentrations, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or the fruit of arhatship; devas, dragons, ghosts, and spirits come to make offerings to me”—such a person is not a śramaṇa and not a son of the Śākyan. Just as a great rock that has split into two pieces can never be joined together again, so too, when a bhikkhu has violated any of the four pārājika rules, his status as a bhikkhu can never be restored.

Question: Can you observe this rule throughout your lives and never transgress it?

Answer: We can observe it.

A bhikkhu has 250 precepts, but only these four are called the concealed root offenses. If one commits any of them, repentance is not permitted, and one is expelled. Therefore, they must be explained first. The other precepts are called the concealed branch offenses. If one commits them, repentance is permitted. Therefore, they may be explained later. After you have descended from the ordination platform, you will be instructed to read and study them; hence, they are not explained now.

4.2.14. Transmitting the Four Supports

At that time, during a famine when almsfood was difficult to obtain, a non-Buddhist voluntarily went forth and received ordination. Later, seeing that the Sangha had no food, he abandoned the path. The Buddha taught: “The four supports must first be imparted, and only afterward should ordination be conferred.” On another occasion, a non-Buddhist asked the Sangha for permission to go forth. The Sangha first explained the four supports, but the man replied: “I can observe only two of these supports. I cannot wear patched robes or take inferior medicine.” He then abandoned the path. The Buddha taught: “That non-Buddhist committed a grave error. From now on, when transmitting the four supports, they must be transmitted in this manner.”

The preceptor strikes the wooden ruler and says:

Good men, the Tathagata, the Most True and Supremely and Perfectly Enlightened One, taught the Dharma of the four supports. By relying upon these four things, a bhikkhu goes forth, receives full ordination, and fulfills the Dharma of a bhikkhu.

A bhikkhu relies upon a robe made from discarded cloth. By relying upon this, a bhikkhu goes forth, receives full ordination, and fulfills the Dharma of a bhikkhu.

Question: Can you observe this throughout your lives?

Answer: We can observe it.

If abundant requisites are obtained and a donor offers cloth cut into small pieces, it may be accepted.

A bhikkhu lives by almsfood. By relying upon this, a bhikkhu goes forth, receives full ordination, and fulfills the Dharma of a bhikkhu.

Question: Can you observe this throughout your lives?

Answer: We can observe it.

If abundant requisites are obtained, if the Sangha assigns one to seek alms, if a donor offers food, whether food offered on the eighth day of each month, food offered on the fifteenth day, food offered on the first day of each month, the Sangha’s regular daily food, or food offered upon a donor’s invitation, it is permissible to accept it.

A bhikkhu dwells at the foot of a tree. By relying upon this, a bhikkhu goes forth, receives full ordination, and fulfills the Dharma of a bhikkhu.

Question: Can you observe this throughout your lives?

Answer: We can observe it.

If additional requisites are obtained, whether a private room, a room with a peaked roof, a small room, a stone room, or two rooms sharing a single entrance, they may be accepted.

A bhikkhu treats illness with inferior medicine. By relying upon this, a bhikkhu goes forth, receives full ordination, and fulfills the Dharma of a bhikkhu.

Question: Can you observe this throughout your lives?

Answer: We can observe it.

If additional requisites such as ghee, oil, thickened milk, honey, or rock sugar are obtained, they may be accepted.

The substances mentioned under the fourth support are medicines used in India. Medicines in China are prepared from grasses, tree roots, bark, and so forth. Although the Vinaya was established in India, when the teaching was transmitted to China, medicinal plants necessarily varied according to the land, and medicines were used according to the physicians of each period.

Generally, medicine must correspond to a bhikkhu’s illness. Surplus or discarded medicines are all called decayed and inferior medicines. All medicines and food that donors willingly offer are called additional requisites. If this support is not adapted to the locality of each country, receiving it will be a mere formality and will bring no benefit.

4.2.15. Exhortation and Dedication of Merit

The preceptor strikes the wooden ruler and says:

You have now received the precepts. The motion and three proclamations have been carried out in accordance with the Dharma, duly completed, and have attained their proper basis. The preceptor is qualified according to the Dharma, the ācāryas are qualified according to the Dharma, and the assembled Sangha has the required quorum.

You must receive the teaching well, encourage others to cultivate merit, repair stupas, and make offerings to the Buddha, the Dharma, and the Sangha. If the preceptor and ācāryas instruct you in accordance with the Dharma, you must not oppose them. You must study, ask questions, and recite the sutras; diligently seek skillful means for cultivation; and within the Buddhadharma attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.

You have only just given rise to the aspiration to go forth, yet your efforts will not be in vain and their fruits will not be lost. Whatever you do not yet understand, you should ask the preceptor and ācāryas. Make prostrations and then descend from the ordination platform.

If many people are present on the platform, each group of three should receive ordination and then descend. They should be told to go to the hall, bow to the Buddha, make vows, and firmly uphold the precepts they have received. The venerable monks serving as instructing teachers need only remain on the platform in a complete quorum of ten.

Once the motion and three proclamations have been performed and the act has been declared “accomplished,” all those novices have received full ordination. The instructing teacher then descends from the platform and, in a secluded place, questions the novices in the second ordination group about any impediments. After the questioning, he makes the formal announcement as before and has them summoned into the assembly.

All subsequent groups are handled in the same manner.

If, while the motion and three proclamations are being performed, fewer than ten bhikkhus are present on the platform, then even if the formal act is completed, those novices do not receive full ordination. When the final group has completed its ordination, the ceremonial guide summons those ordained earlier. They assemble before the platform in two rows and wait for those ordained last to descend. The preceptor strikes the wooden ruler, and the ten masters rise from their seats and stand.

With palms joined, the preceptor dedicates the merit, saying:

Through the merit of receiving these precepts, may the ocean of morality become clear and still, washing away the defiled karma of sentient beings; may the Sangha’s field of merit shine in purity and serve as a bridge and harbor for the whole earth; may the four kindnesses and the three realms of existence all be permeated with benefit. Let everyone, with one voice, recollect the Buddha and dedicate the merit.

The assembly below the platform recollects the Buddha with one voice. The nine masters on the platform turn toward the preceptor, make three prostrations, and form two rows. The ceremonial guide calls the newly ordained bhikkhus to face the platform, make three prostrations, rise, and form rows. The tenth master proceeds first, and the preceptor proceeds last. They descend the second step on the southern side, circle from the southwest toward the east, and then descend the third step. Everyone removes their shoes, circles to the front of the platform, forms rows, and makes three prostrations.

The rector chants the verse of dedication, and everyone joins in:

The merit of receiving the precepts is truly sublime;

All its boundless blessings we dedicate.

May all beings submerged in suffering

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

All Buddhas of the ten directions and the three times,

All bodhisattva-mahāsattvas,

Mahāprajñāpāramitā.

After the ten masters had completed their prostrations and the dedication verse had just concluded, the preceptor stood and turned to face south, while the other nine masters formed two rows. The two ceremony leaders struck their chimes and walked side by side in front. The newly ordained bhiksus followed in order, divided into two rows on the left and right.

Upon reaching the abbot’s quarters, they formed two rows, joined their palms, and knelt facing one another, waiting until the ten masters had passed. Only then did they rise and walk side by side. They formed a line before the ten masters and prostrated to them.

After completing the prostrations, they slowly proceeded in an orderly line, each returning to his own room. They waited for the ceremony leaders and chant leaders to return and, as customary, made prostrations to thank them. Afterward, the other nine masters descended, prostrated in gratitude to the preceptor, and withdrew.

The Buddha taught: “Those who have received the precepts should be told to go first.” Three times each day, the disciples must visit and inquire after the preceptor. Three times a day—morning, midday, and evening—they must perform two duties for the preceptor and must not refuse them, however arduous: first, putting his quarters in order; second, washing his robes. The preceptor must instruct them in accordance with the Dharma, and they must exert themselves fully in carrying out his teachings. Anyone who acts contrary to this shall be dealt with in accordance with the Dharma.

4.3. Formal Transmission of the Bodhisattva Precepts

Precept 23, concerning arrogance and the refusal to teach the precepts, in the Brahma Net Sutra states: “After the Buddha’s nirvana, if a person of wholesome mind wishes to receive the bodhisattva precepts and makes a personal vow before an image of a Buddha or bodhisattva to receive the precepts, that person must repent before the Buddha for seven days and seek to behold an auspicious sign; upon seeing such a sign, that person immediately obtains the precepts.

If no auspicious sign is seen, that person must remain before the Buddha for twenty-one days, or even as long as one year, seeking to behold an auspicious sign. If no auspicious sign is obtained, then even though that person receives the precepts before an image of the Buddha, the precepts are not obtained. If the precepts are received in the presence of Dharma masters who have previously received the bodhisattva precepts, there is no need to seek an auspicious sign.

Why is this? Because those Dharma masters have received transmission from their teachers in an unbroken succession, and thus there is no need to seek an auspicious sign. Therefore, when one receives the precepts before a Dharma master, one obtains the precepts.

Because one gives rise to a mind of utmost reverence, one immediately obtains the precepts. If, within a radius of one thousand li, there is no precept master capable of transmitting the precepts, one is permitted to make a personal vow before an image of a Buddha or bodhisattva to receive the precepts, but one must seek to behold an auspicious sign.”

The Chapter on the Great Assembly’s Reception and Study in the Sutra of the Bodhisattva’s Garland of the Primary Activities states: “Disciples of the Buddha, there are three ways to receive the precepts: 1. Receiving the precepts in the presence of Buddhas and bodhisattvas currently dwelling in the world, one truly obtains the precepts of the highest grade. 2. After the nirvana of the Buddhas and bodhisattvas, if within a radius of one thousand li there is someone who has previously received the bodhisattva precepts, one should invite that person to serve as the Dharma master and instructor.

The disciples of that Dharma master obtain the precepts in accordance with the Dharma. This is obtaining the precepts of the middle grade. 3. After the nirvana of the Buddhas and bodhisattvas, if at that time there is no Dharma master within a radius of one thousand li, one must make a personal vow before an image of a Buddha or bodhisattva to receive the precepts.

This is obtaining the precepts of the lowest grade.”

The complete Brahma Net Sutra comprises 112 fascicles and 61 chapters. The full text was never transmitted to China; only the tenth chapter, the Chapter on the Mind-Ground, circulated and was upheld. Consequently, the rite for receiving the precepts before a master is absent. The Sutra of the Bodhisattva’s Garland of the Primary Activities, the Sutra Spoken by Maitreya Bodhisattva, and the Bodhisattva Precepts Karmavacana text all explain: “Therefore, these materials are now compiled and ritual procedures added so that everyone may have a basis upon which to practice.”

4.3.1. Arranging the Seats and Establishing the Mandala

On the day the precepts are to be received, banners and canopies are hung before the Buddha hall. In the center of the Buddha hall, a high seat is placed as the seat of the Fundamental Teacher from whom the precepts are obtained, Buddha Sakyamuni. On the upper left, a high seat is placed for the venerable witnessing masters—the Buddhas of the ten directions—the karmacarya Manjusri Bodhisattva, the instructing master Maitreya Bodhisattva, and the fellow bodhisattva practitioners of the ten directions.

On the upper right, a high seat is placed. After all the invited Dharma masters of the bodhisattva precepts have taken their seats and the incense and flowers have all been arranged, the ganḍī is sounded at the appointed time. The ceremony leaders instruct those receiving the precepts each to carry a bowl, hold a sitting cloth, put on the three robes, and enter the Buddha hall.

Those receiving the precepts face the ceremony leaders, make three prostrations, and stand in rows.

The ceremony leader says:

Disciples of the Buddha, today this mandala has been established and the Dharma seats arranged so that the rite of receiving the wondrous and wholesome bodhisattva precepts may be conducted for you. You must first recite the mantra for establishing the mandala after me, and only then enter the quarters to invite the masters.

After making this announcement, the ceremony leader stands in the center of the hall facing the seats, joins his palms in respectful greeting, turns to the right, and recites the Great Compassion Dharani. Those receiving the precepts recite it in unison and follow behind in order. After circumambulating three times and reciting the dharani three times, the ceremony leader returns to his original position. Those following behind also stand still in their ordered ranks and chant together:

Namo Amrta Raja Bodhisattva Mahasattva (3 times).

4.3.2. Inviting the Masters into the Mandala

All members of the great Sangha dwelling within the same boundary assemble in the abbot’s quarters upon hearing the sound of the ganḍī. Once the mandala has been established, the ceremony leaders form parallel rows on the left and right and lead the way out of the mandala. All those seeking the precepts follow behind in order, walking side by side in rows, and proceed together to the abbot’s quarters.

They form rows as customary. Each of the two ceremony leaders leads two candidates for the precepts to invite the two acaryas to come. All those seeking the precepts make three prostrations.

The two acaryas divide the responsibilities and positions between themselves and then stand in place. The four ceremony leaders step out of the rows, notify the attendant in advance, and only then enter the quarters to invite the master. The master leaves the room and proceeds to his seat.

At that time, the two acaryas turn toward the Dharma master of the bodhisattva precepts, make three prostrations, and return to their original positions.

The ceremony leader says:

Disciples of the Buddha, form rows together facing forward. At the sound of the chime, sincerely make three prostrations, arrange your robes, cradle your bowls, kneel, and join your palms.

The bodhisattva precepts transcend ordinary matters. They are brought forth through a master. When one makes a personal vow before the Buddha, an auspicious sign is difficult to obtain; but upon encountering an enlightened master, one is immediately said to have obtained the precepts.

I now reverently invite the presiding Vinaya Master named ... of the ordination hall to serve as your Dharma master of the bodhisattva precepts. Properly, you yourselves should present together the words for inviting the master. Fearing, however, that you may be unable to do so, I shall now instruct you. Each of you should state your own Dharma name, and repeat all the other words after me.

The Bodhisattva Precepts Karmavacana Sutra states: “Bodhisattvas who wish to train in the bodhisattvas’ three collections of pure precepts, whether householders or monastics, must first make the vast vow to attain unsurpassed, complete, perfect enlightenment. Next, they should carefully seek a fellow bodhisattva practitioner who has made the vast vow, possesses wisdom and ability, and is capable of transmitting and elucidating for the student the meaning beyond words.” The bodhisattva seeking to receive the precepts approaches this noble bodhisattva endowed with virtue and first prostrates at his feet, arranges the robe to bare the right shoulder, kneels, joins the palms, and respectfully makes this request:

Venerable sir, please be mindful of me. I, named ..., now seek to receive from the venerable sir all the bodhisattva’s pure precepts. I humbly beseech you, for a short while, not to decline the labor, but to have compassion upon me and consent to transmit the precepts.

These words for inviting the master are extracted from the Maitreya Karmavacana Sutra. Make this request three times and bow the head three times.

The Dharma master of the bodhisattva precepts says:

Disciples of the Buddha, you have made your earnest request. I can now proceed to the mandala and, in accordance with the Mahayana sutras and Vinaya, conduct the transmission of the precepts.

The ceremony leader says:

All Buddha’s disciples, rise together. At the sound of the chime, make three prostrations, gather up your robes, cradle your bowls, fold your sitting cloths, and form ranks.

When everyone has risen, the ceremony leader gives the incense to the person at the head of the line to carry. At that time, the Dharma Master of the Bodhisattva Precepts leaves his seat, joins his palms, and intones:

Namo Fundamental Teacher Shakyamuni Buddha.

The assembly recites the Buddha’s name in unison. Within the ordination platform, the prajnaparamita bells and drums are sounded. The two ceremony leaders stand side by side, each holding a banner and walking in front. Next comes the assembly guarding the ordination platform. Behind them come the precept recipients. Next come the two ceremony leaders, walking abreast and sounding their chimes. The incense bearer follows immediately behind them. The two acharyas follow, and the Bodhisattva Dharma Master comes last.

Two attendants follow behind, one cradling the bowl and the other carrying the staff. The two ceremony leaders holding banners guide the procession up to the ordination platform. Having ascended the platform, they stand to the left and right beside the high seat.

Following the banners and pennants, the assembly guarding the platform descends in sequence along the two lines above and forms ranks below. As usual, the precept recipients form facing ranks according to seniority. The two ceremony leaders sounding their chimes separate and proceed to the banner poles.

The two acharyas stand side by side, to the right and left before the high seat. In the center of the hall, the Dharma Master spreads out his sitting cloth, contemplates, and makes nine prostrations in homage to the Triple Gem of the ten directions and the three periods of time. The two attendants, one cradling the bowl and the other carrying the staff, stand behind him.

The karmadana intones the verse for gathering the assembly:

Subduing the hosts of demonic foes,

Eliminating every fetter without remainder,

Those who hear this wondrous sound

Shall assemble here in full.

Namo Cloud-Come Assembly Bodhisattva Mahasattva. (3 times)

The sound of the bell reverberates through three thousand realms;

The Buddha-Dharma is transmitted to myriad kotis of lands.

May this merit repay the sovereign’s gracious benevolence

And bring benefit in requital of the donors’ virtue.

This is now proclaimed for the transmission and conferral of the Bodhisattva’s three collections of pure precepts.

After completing the nine prostrations and intoning the verse, the Dharma Master folds his sitting cloth, ascends the seat, offers incense, adjusts his robes, and sits down. The two acharyas descend and likewise complete nine prostrations; they then ascend to the Dharma Master’s seat and stand on his right and left. The two attendants, one cradling the bowl and the other carrying the staff, stand behind the Master.

The ceremony leader says:

Assembly guarding the ordination platform, come forward and bow to the Buddha.

The entire assembly, maintaining full deportment, comes forward and makes three prostrations; then, one by one in sequence, they return to their former positions in the ranks.

The ceremony leader says:

Place the incense in the burner and return to your former position.

Disciples, come forward and form ranks. Spread out your sitting cloths. At the sound of the chime, make three prostrations, gather up your robes, cradle your bowls, kneel, and join your palms.

4.3.3. Paying Homage to the Triple Gem

The Brahma’s Net Karmavachana states: “Having thus made the sincere invitation, bare the right shoulder, reverently bow, and make offerings to all Buddha-World-Honored Ones throughout the ten directions and the three periods of time. Be mindful of the virtues of the bodhisattvas who have entered the great stages, attained great wisdom, and attained great supernormal powers, holding them immediately present in mind, and give rise to a pure mind.”

The Garland Sutra states: “Good men and good women, when the time for receiving the precepts approaches, you must bow in homage to all Buddhas of the past, extending to the utmost bounds of the past; bow in homage to all Buddhas of the future, extending to the utmost bounds of the future; and bow in homage to all Buddhas of the present, extending to the utmost bounds of the present. Pay homage in this manner three times. Pay homage to the Dharma and the Sangha in the same manner.”

The ceremony leader says:

Buddha’s disciples, you have brought forth the supreme resolve and seek to receive the Bodhisattva’s pure precepts. You must focus your minds in contemplation and listen as I intone the homage to the Triple Gem of the ten directions. Each of you should state your own Dharma name, then rise together and join your palms.

The ceremony leaders on the left and right, together with either eight, six, or four persons walking abreast, proceed inside and form a single line. They spread out their sitting cloths, contemplate, bow in homage, join their palms, and intone the verse:

Single-mindedly, we bow in homage to all Buddhas of the past, extending to the utmost bounds of the past.

The precept recipients must bow in homage in unison. All should remain reverent; do not allow body and speech to become disorderly or the mind to become distracted.

Single-mindedly, we bow in homage to all Buddhas of the future, extending to the utmost bounds of the future.

Single-mindedly, we bow in homage to all Buddhas of the present, extending to the utmost bounds of the present.

Single-mindedly, we bow in homage to all the honored Dharma of the past, extending to the utmost bounds of the past.

Single-mindedly, we bow in homage to all the honored Dharma of the future, extending to the utmost bounds of the future.

Single-mindedly, we bow in homage to all the honored Dharma of the present, extending to the utmost bounds of the present.

Single-mindedly, we bow in homage to all sages and noble ones of the past, extending to the utmost bounds of the past.

Single-mindedly, we bow in homage to all sages and noble ones of the future, extending to the utmost bounds of the future.

Single-mindedly, we bow in homage to all sages and noble ones of the present, extending to the utmost bounds of the present.

4.3.4. Formally Inviting the Master

The Karmavachana Sutra states: “One who wishes to receive the Bodhisattva precepts must be humble and respectful toward a bodhisattva endowed with wisdom and ability, kneel, and join the palms before an image of the Buddha to make the invitation.” Therefore, after paying homage to the Triple Gem, all those seeking the precepts kneel and join their palms. The ceremony leaders fold their sitting cloths and return to their former positions. Only one ceremony leader remains standing before the Buddha and instructs:

Buddha’s disciples, now, before the image of the Buddha, repeat after me and sincerely make the formal invitation to the Dharma Master of the Bodhisattva Precepts.

We humbly beseech the Venerable One, out of compassion, to transmit to us, named ..., the Bodhisattva’s pure precepts.

After this is said once, everyone makes one prostration together. The ceremony leader returns to his former position. The Bodhisattva Karmavachana Sutra states: “Having made the invitation in this manner, bind your mindfulness to a single object and nurture your pure mind: ‘Before long, I shall attain the inexhaustible, immeasurable, unsurpassed treasury of great merit.’ Remain silent and continuously contemplate this meaning.”

At that time, the Dharma Master of the Bodhisattva Precepts strikes the ritual ruler and asks:

Buddha’s disciples, listen attentively!

Question: Are you bodhisattvas?

Answer: We are bodhisattvas.

Question: Since you are bodhisattvas, have you brought forth the bodhi mind?

Answer: We have brought forth the bodhi mind.

4.3.5. Instruction on the Precepts

The Bodhisattva Precept Master strikes the ritual ruler and says:

Buddha’s disciples, listen attentively! You now wish to receive from me all the bodhisattva training precepts and all the pure precepts of the bodhisattvas, namely: the precepts that embrace moral discipline, the precepts that embrace wholesome dharmas, and the precepts that benefit sentient beings. Such are the training precepts; such are the pure precepts.

All bodhisattvas of the past were fully endowed with them; all bodhisattvas of the future will be fully endowed with them; and all bodhisattvas of the present throughout the ten directions are now fully endowed with such training precepts and such pure precepts.

Question: All bodhisattvas of the past trained in them, all bodhisattvas of the future will train in them, and all bodhisattvas of the present throughout the ten directions now train in them. Are you able to receive them?

Answer: We are able to receive them.

This question and answer are repeated three times. This passage is extracted from the Karmavachana Sutra.

4.3.6. Inviting the Noble Ones

The Dharma Master of the Bodhisattva Precepts strikes the ritual ruler and says:

Buddha’s disciples, since you are able to receive the Bodhisattva’s pure precepts and train in the bodhisattva training precepts, each of you should rise, join your palms, become single-minded, and prostrate with all five limbs touching the ground. Invite the Buddhas and bodhisattvas to serve as preceptors and masters for the Bodhisattva precepts together with me. Each of you should state your own Dharma name.

The Master rises, offers incense, contemplates, and intones. The two acharyas invite in unison:

With incense and flowers, we invite! With incense and flowers, we invite! The bhikshus named ... single-mindedly and reverently invite:

Great Virtuous One, Shakyamuni Tathagata, single-mindedly be mindful of us. We bhikshus named... now invite the Tathagata to be our precept-conferring upadhyaya. We humbly beseech the Tathagata to be our precept-conferring upadhyaya. Relying upon the Tathagata, may we receive the bodhisattva’s three collections of pure precepts and ten inexhaustible pure precepts. Please have compassion upon us!

This invitation must be made three times, followed by three prostrations. The subsequent invitations are performed in the same manner.

With incense and flowers we invite you; with incense and flowers we invite you! We bhikshus named... single-mindedly and reverently invite:

Great Virtuous Bodhisattva Manjushri, single-mindedly be mindful of us. We named... now invite the Bodhisattva to be our karma-acharya. We humbly beseech the Bodhisattva to be our karma-acharya. Relying upon the Bodhisattva, may we receive the bodhisattva’s three collections of pure precepts and ten inexhaustible pure precepts. Please have compassion upon us!

With incense and flowers we invite you; with incense and flowers we invite you! We bhikshus named... single-mindedly and reverently invite:

Great Virtuous Bodhisattva Maitreya, single-mindedly be mindful of us. We named... now invite the Bodhisattva to be our instructing acharya. We humbly beseech the Bodhisattva to be our instructing acharya. Relying upon the Bodhisattva, may we receive the bodhisattva’s three collections of pure precepts and ten inexhaustible pure precepts. Please have compassion upon us!

With incense and flowers we invite you; with incense and flowers we invite you! We bhikshus named... single-mindedly and reverently invite:

All Great Virtuous Tathagatas throughout the ten directions, single-mindedly be mindful of us. We named... now invite the Tathagatas to be our venerable witnessing masters. We humbly beseech the Tathagatas to be our venerable witnessing masters. Relying upon the Tathagatas, may we receive the bodhisattva’s three collections of pure precepts and ten inexhaustible pure precepts. Please have compassion upon us!

With incense and flowers we invite you; with incense and flowers we invite you! We bhikshus named... single-mindedly and reverently invite:

All Great Virtuous Bodhisattva-Mahasattvas throughout the ten directions, single-mindedly be mindful of us. We named... now invite the bodhisattvas to be our fellow practitioners. We humbly beseech the bodhisattvas to be our fellow practitioners. Relying upon the bodhisattvas, may we receive the bodhisattva’s three collections of pure precepts and ten inexhaustible pure precepts. Please have compassion upon us!

Having offered incense in this manner, each person makes three prostrations. The Dharma master returns to his seat and sits down. The ceremonial guide tells the assembly: Kneel and place your palms together.

4.3.7. Receiving the Four Indestructible Faiths

The bodhisattva-precept master strikes the hand ruler and says:

The Yingluo Sutra states: “After paying homage to the Three Jewels, they are further taught how to receive the ‘four indestructible faiths’ and rely upon the ‘four principles of reliance.’” The four indestructible faiths are faith in the Buddha, faith in the Dharma, faith in the Sangha, and faith in the precepts.

As for the four indestructible faiths, the essential nature that we receive is one, yet within that single essence the Buddha Jewel, Dharma Jewel, Sangha Jewel, and the precepts are all fully present.

In Sanskrit, Buddha is pronounced Buddha; in Chinese, it is translated as Awakened One. This means that the essential nature is spiritually aware and clearly understands that all dharmas are neither empty nor existent. This is called the inherently complete Buddha Jewel.

Dharma carries the meaning of the two words “standard” and “sustaining.” This means that although the Dharma-nature is quiescent, its countless virtues of the nature can all serve as a standard and sustain. This is called the inherently complete Dharma Jewel. Sangha, fully pronounced Sangha in Sanskrit, is translated into Chinese as Harmonious Assembly. This means that the countless wondrous virtues of nature and characteristics are nondual, and principle and phenomena are in harmony. This is called the inherently complete Sangha Jewel.

The precepts are the precious precepts of vajra radiance. They are the foundation of all Buddhas, the foundation of all bodhisattvas, and the seed of Buddha-nature within all sentient beings. This is called the inherently complete nature of the precepts.

From now onward, you must firmly believe that your own mind is the Buddha, the Dharma, the Sangha, and the precepts, and you must neither forget nor lose this faith throughout all future time, until the furthest limit of your lives. Therefore, these are called the Four Indestructible Faiths.

Although it is said that the essence is fully endowed with true permanence, this does not mean that cultivation and realization are unnecessary. This is called “this mind becomes the Buddha; this mind is the Buddha.” That is, you must take refuge in the abiding Three Jewels, receive the wondrous pure precepts, and rely upon them in cultivation; only then can you attain the unsurpassed, perfectly accomplished fruit of Buddhahood.

Now, before all Buddhas and bodhisattvas, receive them with undivided attention. You should properly recite the words of refuge yourselves, but lest you be unable to do so, repeat after me.

From this very moment until the furthest limit of future time, this body of mine takes refuge in the Buddha.

From this very moment until the furthest limit of future time, this body of mine takes refuge in the Dharma.

From this very moment until the furthest limit of future time, this body of mine takes refuge in the Sangha.

From this very moment until the furthest limit of future time, this body of mine takes refuge in the precepts.

After each person has repeated the precept master’s words, they receive them three times and make three prostrations.

4.3.8. Repenting of Transgressions

The bodhisattva-precept master strikes the hand ruler and says:

Disciples of the Buddha, the Brahma’s Net Sutra states: “Those who have committed the seven grave offenses in this life may not receive the precepts. Last night, the karma-acharya carefully examined you, and none of you had committed them; therefore, you may receive the precepts.”

The Yingluo Sutra states: “After receiving the four indestructible faiths, one should next repent of the offenses of the three periods of time.” The offenses of the three periods of time refer to the seeds of ignorance from the past, which are the causes of karmic offenses. Their present manifestation in this life provides the conditions for karmic offenses. Through these present manifestations, the karmic seeds accumulated throughout the beginningless past are perfumed. When causes and conditions come together, karma is created. This in turn becomes an unwholesome cause of karmic offenses in future lives. In this way, they perpetually give rise to one another; therefore, samsara continues without end.

Although you now feel shame and remorse and repent before all Buddhas and bodhisattvas, if you can act contrary to the present manifestations of this life, the karmic seeds from the past will wither, and the karmic causes of future lives will naturally cease. You should properly recite the words of repentance together yourselves, but lest you be unable to do so, repeat after me.

We named... vow that the ten evil deeds of body, speech, and mind committed in the past shall never arise again, throughout all future time, to its furthest limit.

We named... vow that the ten evil deeds of body, speech, and mind committed in the present shall never arise again, throughout all future time, to its furthest limit.

We named... vow that the ten evil deeds of body, speech, and mind of the future shall never arise, throughout all future time, to its furthest limit.

Each person repeats the words of the bodhisattva-precept master. They repent three times and make three prostrations.

4.3.9. Making Vows

The Yingluo Sutra and the Karmavachana state: “Because the making of vows is omitted, take the opportunity during the recitation of the precept text to make fourteen vows, thereby remedying this omission.”

The bodhisattva-precept master strikes the hand ruler and says:

Disciples of the Buddha, now that you have repented of your transgressions, the three karmas are purified, like immaculate crystal through which both the inside and the outside can be seen clearly. Next, you should make fourteen great vows and cultivate in reliance upon them so that your merit and virtue may become complete. Even if a wheel of red-hot iron were revolving above your heads, you must never regard it as suffering and abandon the vows you have made. Now, before all Buddhas and bodhisattvas, I shall recite them three times for you. Before all Buddhas and bodhisattvas, you must contemplate them in your minds and voice them with your mouths, each person stating their own Dharma name.

The hand ruler is struck:

1. Question: From now until the furthest limit of future time, can you constantly be mindful of the Buddha and draw near to good spiritual friends?

Answer: We can draw near to them.

2. Question: From now until the furthest limit of future time, can you always remain far from evil companions?

Answer: We can remain far from them.

3. Question: From now until the furthest limit of future time, even if you encounter circumstances in which you must lose your lives, can you refrain from violating the precepts?

Answer: We will not violate them.

4. Question: From now until the ultimate limit of future time, can you always read and recite the Mahayana sutras and Vinaya and inquire into their profound meaning?

Answer: We can inquire.

5. Question: From now until the ultimate limit of future time, can you always give rise to faith in unsurpassed bodhi?

Answer: We can give rise to it.

6. Question: From now until the ultimate limit of future time, when you see sentient beings afflicted by suffering, can you rescue, assist, and protect them?

Answer: We can rescue, assist, and protect them.

7. Question: From now until the ultimate limit of future time, can you make offerings to the Three Jewels according to your abilities?

Answer: We can make offerings.

8. Question: From now until the ultimate limit of future time, can you always be filial toward your parents and reverently serve your teachers and elders?

Answer: We can be filial and reverent.

9. Question: From now until the ultimate limit of future time, can you abandon indolence and diligently seek the Buddha Way?

Answer: We can diligently seek it.

10. Question: From now until the ultimate limit of future time, when afflictions arise in relation to the five sense objects, can you restrain your minds?

Answer: We can restrain them.

11. Question: From now until the ultimate limit of future time, sentient beings are boundless; you vow to liberate them. Can you liberate them?

Answer: We can liberate them.

12. Question: From now until the ultimate limit of future time, afflictions are inexhaustible; you vow to sever them. Can you sever them?

Answer: We can sever them.

13. Question: From now until the ultimate limit of future time, Dharma gates are immeasurable; you vow to study them. Can you study them?

Answer: We can study them.

14. Question: From now until the ultimate limit of future time, the Buddha Way is unsurpassed; you vow to accomplish it. Can you accomplish it?

Answer: We can accomplish it.

4.3.10. Giving Rise to the Precept-Substance

The Bodhisattva Preceptor strikes the wooden ruler and says:

Disciples of the Buddha, since you have been able to make these fourteen profound and far-reaching vows, I shall leave my seat and, on your behalf, bow my head in homage and make this declaration. May the Buddhas and bodhisattvas presently abiding throughout the ten directions inspire the complete and perfect precept-substance within you. You must single-mindedly listen well and reflect carefully. You should know that when I have completed the first declaration, the wondrous and wholesome precept-Dharma throughout the worlds of the ten directions, together with the karmic power of your minds, will all be stirred. When I have completed the second declaration, the wondrous and wholesome precept-Dharma will hover above your heads like clouds and canopies.

When I make the third declaration, the wondrous and wholesome precept-Dharma throughout the worlds of the ten directions will pour down from above the crowns of your heads into your bodies and minds, fully pervading your primary recompense, and will forever serve as the seed of Buddhahood until the ultimate limit of future time. This is called the uncreated precept-substance, an undefiled form-dharma. It is attained through the response evoked by your superior wholesome minds. Therefore, you must bow your heads in utmost sincerity and receive and uphold it.

4.3.10.1. Formally Transmitting the Precept-Substance

The sutra records: “Those receiving the bodhisattva precepts do not leave their seats but remain kneeling as before. The one transmitting the bodhisattva precepts leaves his seat, proceeds before the Buddha image, reverently makes offerings, bows his head at the feet of the Buddhas and bodhisattvas presently abiding throughout the ten directions, and makes the formal declaration.”

Here, ceremonial procedures are added in accordance with the meaning: the two acharyas descend from their seats and walk in front, while the Bodhisattva Preceptor follows behind. Upon reaching the Buddha image, the two acharyas stand to the left and right. The Preceptor stands in the center, offers incense, engages in contemplation, bows three times, kneels, joins his palms, and declares:

I reverently address the Buddhas and bodhisattvas throughout the boundless and limitless worlds of the ten directions. Here today, in … Monastery in … Province, there are bodhisattvas named … who, before me, the bodhisattva named …, have declared as many as three times their intention to receive the bodhisattva precepts. I bear witness to their reception of the bodhisattva precepts. I humbly beseech the Buddhas and bodhisattvas throughout the boundless and limitless worlds of the ten directions; the foremost true sages, whether manifest or unmanifest; and all sentient beings who are presently awakened, at all times and in all places, to bear witness for those named … who are receiving the bodhisattva precepts. May you have compassion! May you have compassion! May you have compassion!

According to the text of this sutra, after this declaration has been made three times, it is called the threefold karma procedure. Once the karma procedure has been accomplished in accordance with the Dharma, those receiving the precepts acquire the precepts. The Preceptor and the two masters serving as karma-acharya and instructing acharya leave their seats. This differs from the rite for bhikshus receiving the full ordination, in which all ten masters remain seated until the karma procedure for reception has been accomplished.

4.3.11. Explaining the Characteristics of the Precepts

Above, in accordance with the text of the Bodhisattva Karma Sutra, the declaration was made to the Buddha three times, whereupon the bodhisattva’s wondrous and wholesome precept-substance of the threefold collection was acquired. Here, in accordance with the Brahma Net Sutra, the characteristics of the bodhisattva’s ten major precepts and forty-eight minor precepts are next explained, so that they may be understood, received, upheld, and used to safeguard the precept-substance.

The Bodhisattva Preceptor strikes the wooden ruler and says:

Disciples of the Buddha, bodhisattvas have ten inexhaustible precepts that must be received and upheld. Let each person state their own Dharma name.

Note:

After they have stated their Dharma names, explain these ten inexhaustible precepts. According to the Garland Sutra: “The precepts of all bodhisattvas, whether ordinary beings or sages, take the mind as their substance. Therefore, if the mind were exhausted, the precepts would also be exhausted. Because the mind is inexhaustible, the precepts are likewise inexhaustible. Thus they are called the Inexhaustible Precepts.”

Disciples of the Buddha, from this body until the attainment of the body of a Buddha, reaching the ultimate limit of future time, throughout that interval:

1. You must not intentionally kill living beings. If you violate this, it is not bodhisattva conduct, and you will lose the forty-two dharmas of the worthy ones and sages.

Question: Can you uphold the precept against killing living beings?

Answer: We can uphold it.

Disciples of the Buddha, from this body until the attainment of the body of a Buddha, reaching the ultimate limit of future time, throughout that interval:

2. You must not steal or rob. If you violate this, it is not bodhisattva conduct, and you will lose the forty-two dharmas of the worthy ones and sages.

Question: Can you uphold the precept against stealing and robbery?

Answer: We can uphold it.

Disciples of the Buddha, from this body until the attainment of the body of a Buddha, reaching the ultimate limit of future time, throughout that interval:

3. You must not intentionally engage in sexual activity. If you violate this, it is not bodhisattva conduct, and you will lose the forty-two dharmas of the worthy ones and sages.

Question: Can you uphold the precept against sexual activity?

Answer: We can uphold it.

Disciples of the Buddha, from this body until the attainment of the body of a Buddha, reaching the ultimate limit of future time, throughout that interval:

4. You must not intentionally speak falsely. If you violate this, it is not bodhisattva conduct, and you will lose the forty-two dharmas of the worthy ones and sages.

Question: Can you uphold the precept against false speech?

Answer: We can uphold it.

Disciples of the Buddha, from this body until the attainment of the body of a Buddha, reaching the ultimate limit of future time, throughout that interval:

5. You must not intentionally consume intoxicants. If you violate this, it is not bodhisattva conduct, and you will lose the forty-two dharmas of the worthy ones and sages.

Question: Can you uphold the precept against consuming intoxicants?

Answer: We can uphold it.

Disciples of the Buddha, from this body until the attainment of the body of a Buddha, reaching the ultimate limit of future time, throughout that interval:

6. You must not intentionally speak of the faults of lay bodhisattvas, monastic bodhisattvas, bhikshus, or bhikshunis. If you violate this, it is not bodhisattva conduct, and you will lose the forty-two dharmas of the worthy ones and sages.

Question: Can you uphold the precept against speaking of the four grave offenses?

Answer: We can uphold it.

Buddha’s disciples, from this present body until the attainment of Buddhahood, throughout the utmost bounds of future time, during that entire period:

7. You must not praise yourselves and disparage others. If you violate this, it is not the conduct of a bodhisattva, and you forfeit the forty-two dharmas of the sages and saints.

Question: Are you able to uphold the precept against praising yourselves and disparaging others?

Answer: We are able to uphold it.

Buddha’s disciples, from this present body until the attainment of Buddhahood, throughout the utmost bounds of future time, during that entire period:

8. You must not be miserly or wasteful. If you violate this, it is not the conduct of a bodhisattva, and you forfeit the forty-two dharmas of the sages and saints.

Question: Are you able to uphold the precept against being miserly or wasteful?

Answer: We are able to uphold it.

Buddha’s disciples, from this present body until the attainment of Buddhahood, throughout the utmost bounds of future time, during that entire period:

9. You must not become angry and refuse to repent. If you violate this, it is not the conduct of a bodhisattva, and you forfeit the forty-two dharmas of the sages and saints.

Question: Are you able to uphold the precept against becoming angry and refusing to repent?

Answer: We are able to uphold it.

Buddha’s disciples, from this present body until the attainment of Buddhahood, throughout the utmost bounds of future time, during that entire period:

10. You must not slander the Three Jewels. If you violate this, it is not the conduct of a bodhisattva, and you forfeit the forty-two dharmas of the sages and saints.

Question: Are you able to uphold the precept against slandering the Three Jewels?

Answer: We are able to uphold it.

Buddha’s disciples, the ten pratimoksha precepts have now been proclaimed. The forty-eight minor precepts will now be proclaimed:

Strike the hand-ruler and say:

Buddha’s disciples, from this present body until the attainment of Buddhahood, throughout the utmost bounds of future time, during that entire period:

1. You must not fail to respect your teachers and companions. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against failing to respect your teachers and companions?

Answer: We are able to uphold it.

2. You must not drink intoxicants. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against drinking intoxicants?

Answer: We are able to uphold it.

3. You must not eat meat. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against eating meat?

Answer: We are able to uphold it.

4. You must not deliberately consume the five pungent plants. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against consuming the five pungent plants?

Answer: We are able to uphold it.

5. You must not fail to instruct those who have committed offenses to repent. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against failing to instruct those who have committed offenses to repent?

Answer: We are able to uphold it.

6. You must not fail to make offerings and request the Dharma. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against failing to make offerings and request the Dharma?

Answer: We are able to uphold it.

7. You must not be indolent and fail to listen to the Dharma. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against being indolent and failing to listen to the Dharma?

Answer: We are able to uphold it.

8. You must not deliberately abandon the Great Vehicle and turn toward the Lesser Vehicle. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against abandoning the Great Vehicle and turning toward the Lesser Vehicle?

Answer: We are able to uphold it.

9. You must not fail to care for the sick. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against failing to care for the sick?

Answer: We are able to uphold it.

10. You must not store implements of slaughter. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against storing implements of slaughter?

Answer: We are able to uphold it.

11. You must not serve as an envoy. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against serving as an envoy?

Answer: We are able to uphold it.

12. You must not engage in commerce. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against engaging in commerce?

Answer: We are able to uphold it.

13. You must not slander others. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against slandering others?

Answer: We are able to uphold it.

14. You must not set fires or burn incense. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against setting fires or burning incense?

Answer: We are able to uphold it.

15. You must not impart false and misguided teachings. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against imparting false and misguided teachings?

Answer: We are able to uphold it.

16. You must not distort the teachings for the sake of gain. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against distorting the teachings for the sake of gain?

Answer: We are able to uphold it.

17. You must not rely upon power or influence when seeking alms. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against relying upon power or influence when seeking alms?

Answer: We are able to uphold it.

18. You must not become a teacher without understanding. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against becoming a teacher without understanding?

Answer: We are able to uphold it.

19. You must not engage in divisive speech. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against engaging in divisive speech?

Answer: We are able to uphold it.

20. You must not fail to go forth and seek. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against failing to go forth and seek?

Answer: We are able to uphold it.

21. You must not harbor anger, beat others, or seek revenge. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against harboring anger, beating others, or seeking revenge?

Answer: We are able to uphold it.

22. You must not be arrogant and fail to request the Dharma. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against being arrogant and failing to request the Dharma?

Answer: We are able to uphold it.

23. You must not be arrogant or speak falsely. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against being arrogant or speaking falsely?

Answer: We are able to uphold it.

24. You must not fail to practice and study the Buddha’s teachings. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against failing to practice and study the Buddha’s teachings?

Answer: We are able to uphold it.

25. You must not fail to skillfully understand the assembly. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against failing to skillfully understand the assembly?

Answer: We are able to uphold it.

26. You must not accept offerings for yourselves alone. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against accepting offerings for yourselves alone?

Answer: We are able to uphold it.

27. You must not accept personal invitations. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against accepting personal invitations?

Answer: We are able to uphold it.

28. You must not invite individual members of the Sangha separately. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against inviting individual members of the Sangha separately?

Answer: We are able to uphold it.

29. You must not sustain yourselves through wrong livelihood. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against sustaining yourselves through wrong livelihood?

Answer: We are able to uphold it.

30. You must not fail to cherish time. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against failing to cherish time?

Answer: We are able to uphold it.

31. You must not fail to rescue and assist others. If you violate this, it is not the conduct of a bodhisattva.

Question: Are you able to uphold the precept against failing to rescue and assist others?

Answer: We can uphold it.

32. One must not harm sentient beings; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not harming sentient beings?

Answer: We can uphold it.

33. One must not seek after or contemplate improper livelihood; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not seeking after or contemplating improper livelihood?

Answer: We can uphold it.

34. One must not entertain even a momentary thought of the Lesser Vehicle; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not entertaining even a momentary thought of the Lesser Vehicle?

Answer: We can uphold it.

35. One must not fail to make vows; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not failing to make vows?

Answer: We can uphold it.

36. One must not fail to make solemn pledges; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not failing to make solemn pledges?

Answer: We can uphold it.

37. One must not recklessly wander about; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not recklessly wandering about?

Answer: We can uphold it.

38. One must not contravene the proper order of seniority; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not contravening the proper order of seniority?

Answer: We can uphold it.

39. One must not fail to cultivate merit and wisdom; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not failing to cultivate merit and wisdom?

Answer: We can uphold it.

40. One must not discriminate when conferring the precepts; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not discriminating when conferring the precepts?

Answer: We can uphold it.

41. One must not become a teacher for the sake of profit; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not becoming a teacher for the sake of profit?

Answer: We can uphold it.

42. One must not recite the precepts before evil persons; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not reciting the precepts before evil persons?

Answer: We can uphold it.

43. One must not accept offerings without a sense of shame; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of accepting offerings with a sense of shame?

Answer: We can uphold it.

44. One must not fail to make offerings to the scriptures; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not failing to make offerings to the scriptures?

Answer: We can uphold it.

45. One must not fail to teach and transform sentient beings; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not failing to teach and transform sentient beings?

Answer: We can uphold it.

46. One must not expound the Dharma in a manner contrary to the Dharma; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not expounding the Dharma in a manner contrary to the Dharma?

Answer: We can uphold it.

47. One must not obstruct that which is contrary to the Dharma; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not obstructing that which is contrary to the Dharma?

Answer: We can uphold it.

48. One must not destroy the Dharma; to violate this is not the conduct of a bodhisattva.

Question: Can you uphold the precept of not destroying the Dharma?

Answer: We can uphold it.

4.3.12. Conclusion, Exhortation, and Dedication of Merit

The Garland Sutra states: “Buddha-children, you have now received the ten inexhaustible precepts. Those who receive the precepts transcend the four maras and escape the suffering of the three realms; from life to life they do not lose these precepts, but continually follow practitioners until they attain Buddhahood.” The sutra also states: “Those who receive the bodhisattva precepts possess, within a single thought in this very body, eight extraordinary merits:

First is the extraordinary attainment of the supreme place of awakening. It is like the great garuda, which, upon spreading its wings once, flies one hundred thousand miles. When bodhisattvas arouse the resolve to receive these great precepts, they transcend the six paths and the three vehicles and proceed directly to bodhi.

Second is the extraordinary arousing of the resolve. Whoever, in a single thought, gives rise to great compassion and great wisdom and receives the bodhisattva precepts thereby transcends the two vehicles. Long ago, there was a novice monk who served as the attendant of an arhat. One day, as the two were traveling along a road, the novice monk suddenly aroused the bodhi-mind and sought to receive the bodhisattva precepts. The arhat then gave rise to a mind of reverence toward that novice. The arhat carried the robe, took up the alms bowl, and yielded the road so that the novice might walk ahead.

Third is the extraordinary field of merit. Even if someone were to make offerings to all the arhats filling Jambudvipa, it would not equal making an offering to one person who has received the bodhisattva precepts, because that person directs the mind toward a vast purpose.

Fourth is extraordinary merit and virtue. Receiving the precepts of the Lesser Vehicle is like the light of a firefly, whereas receiving the bodhisattva precepts is like the radiance of the sun, illuminating everywhere.

Fifth is the extraordinary eradication of offenses. After receiving the precepts, even one who breaks or violates them is still superior to followers of other paths because of the awesome power of the precepts. Even if such a person falls into an evil path, the retribution endured will be light.

Sixth is the extraordinary state in the womb. While still in the womb, one who has received the bodhisattva precepts is constantly protected by devas, nagas, and benevolent spirits.

Seventh is extraordinary spiritual power. One who has received the bodhisattva precepts can churn river water into cream and milk; transform the great earth into pure gold; transcend one thousand lifetimes in a single thought; and deliver all sentient beings in a single day.

Eighth is the extraordinary fruition. In a future life, one who has received the bodhisattva precepts will assume a body of Dharma-nature within the ocean of the lotus treasury. Once true permanence has been attained, that person will never again regress.”

Buddha-children, now that you have received the bodhisattva precepts, you have attained such extraordinary merits. Therefore, each of you must guard them well while walking, standing, sitting, and lying down, and recite these precepts throughout the six periods of day and night. Regard them as adamantine; as a life buoy that must be worn when one wishes to swim across the great ocean; and as the blade of grass by which a monk allowed himself to be bound.

Always give rise to wholesome faith in the Great Vehicle. Know that you yourselves are Buddhas not yet perfected, while all Buddhas are Buddhas already perfected; arouse the bodhi-mind and never let it depart from your thoughts. If anyone gives rise to even a single thought of the two vehicles, that person is not a bodhisattva.

Therefore, you must cherish and revere these precepts and must not become indolent or retreat.

When the conclusion and exhortation have been completed in this manner, strike the wooden ruler once, and everyone makes one prostration. The Bodhisattva Precept Master leaves his seat, joins his palms, and dedicates the merit:

With the merit of receiving these precepts, may we above repay the four debts of gratitude and below rescue those in all states of suffering; may sentient beings throughout the Dharma realm fully perfect omniscient wisdom; may all renunciants in this assembly realize bodhi; and may the ocean-wide assembly, with one voice, recollect the Buddha and dedicate the merit.

The assembly recites the Buddha’s name with one voice. The Ceremony Guide instructs the new bodhisattvas to make three prostrations, fold their sitting cloths, and form into rows. The two acaryas first leave their seats, advance to the center, make three prostrations to the Buddha, and then stand on the left and right near the Buddha image. The Bodhisattva Precept Master leaves his seat and makes three prostrations to the Buddha.

The karmadana chants the verse of dedication, and everyone recites along:

The merit of receiving the precepts is truly wondrous;

Whatever blessings have been gained, we dedicate them all.

May all sentient beings submerged in suffering

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

All Buddhas throughout the ten directions and the three times,

All bodhisattvas, mahasattvas,

Maha Prajnaparamita.

Those receiving the precepts escort the bodhisattva precept master back to his quarters, then bow in gratitude to the two instructing masters, the karma master, and the masters who led the ceremony. Everyone together fully observes the prescribed deportment. They have now all entered the sevenfold assembly of the Mahayana precepts. If there are bhiksunis, siksamanas, sramaneras, sramanerikas, upasakas, or upasikas, they too must be escorted back. However, each assembly must accompany its own members, without mingling in disorder. Although the principle of their nature and the essence of the precepts are not two, their outward forms and worldly conventions must be clearly distinguished, and one must skillfully guard against ridicule. Only then can this be called keeping the precepts.

When transmitting the precepts to lay bodhisattva upasakas, there are six major precepts and twenty-eight minor precepts. The method of transmitting them is the same as above; only the specific precepts differ. Therefore, this section is presented in addition.

– The specific provisions of the six major precepts

1. Do not kill living beings. This is a bodhisattva precept for upasakas. If one violates it, one’s conduct is not the conduct of a bodhisattva.

Question: Are you able to keep the precept against killing living beings?

Answer: We are able to keep it.

2. Do not steal or rob. This is a bodhisattva precept for upasakas. If one violates it, one’s conduct is not the conduct of a bodhisattva.

Question: Are you able to keep the precept against stealing or robbing?

Answer: We are able to keep it.

3. Do not speak falsely. This is a bodhisattva precept for upasakas. If one violates it, one’s conduct is not the conduct of a bodhisattva.

Question: Are you able to keep the precept against speaking falsely?

Answer: We are able to keep it.

4. Do not engage in sexual misconduct. This is a bodhisattva precept for upasakas. If one violates it, one’s conduct is not the conduct of a bodhisattva.

Question: Are you able to keep the precept against sexual misconduct?

Answer: We are able to keep it.

5. Do not publicly proclaim the faults of the fourfold assembly. This is a bodhisattva precept for upasakas. If one violates it, one’s conduct is not the conduct of a bodhisattva.

Question: Are you able to keep the precept against publicly proclaiming the faults of the fourfold assembly?

Answer: We are able to keep it.

6. Do not buy intoxicating liquor. This is a bodhisattva precept for upasakas. If one violates it, one’s conduct is not the conduct of a bodhisattva.

Question: Are you able to keep the precept against buying intoxicating liquor?

Answer: We are able to keep it.

– The specific provisions of the twenty-eight minor precepts.

1. Failing to support one’s parents and teachers. This is a bodhisattva precept for upasakas. If one violates it, one’s conduct is not the conduct of a bodhisattva.

Question: Are you able to keep the precept against failing to support your parents and teachers?

Answer: We are able to keep it.

2. Delighting in drinking intoxicating liquor. This is a bodhisattva precept for upasakas. If one violates it, one’s conduct is not the conduct of a bodhisattva.

Question: Are you able to keep the precept against delighting in drinking intoxicating liquor?

Answer: We are able to keep it.

3. Maliciously failing to care for those suffering from illness. This is a bodhisattva precept for upasakas. If one violates it, one’s conduct is not the conduct of a bodhisattva.

Question: Are you able to keep the precept against maliciously failing to care for those suffering from illness?

Answer: We are able to keep it.

4. When someone begs for food, failing to share either much or little, so that the person must leave empty-handed. This is a bodhisattva precept for upasakas. If one violates it, one’s conduct is not the conduct of a bodhisattva.

Question: Are you able to keep the precept against failing to share either much or little, thereby making that person leave empty-handed?

Answer: We are able to keep it.

5. On seeing members of the fourfold assembly, failing to welcome them, bow to them, and inquire after their well-being. This is a bodhisattva precept for upasakas. If one violates it, one’s conduct is not the conduct of a bodhisattva.

Question: Are you able to keep the precept against failing to welcome them, bow to them, and inquire after their well-being?

Answer: We are able to keep it.

6. On seeing members of the fourfold assembly violate the precepts they have received, giving rise to arrogance in one’s mind (as above).

7. On the six observance days of each month, failing to receive the Eight Precepts and failing to make offerings to the Three Jewels (as above).

8. When the Dharma is being taught within eighty-four miles, failing to go and listen (as above).

9. Accepting bedding, beds, or sitting mats belonging to the invitational Sangha (as above).

10. Drinking or using water suspected of containing living creatures (as above).

11. Traveling alone without a companion through a dangerous place (as above).

12. Sleeping alone in a bhiksuni monastery (as above).

13. For the sake of property or one’s life, beating or reviling slaves, servants, or outsiders (as above).

14. Giving leftover food to members of the fourfold assembly (as above).

15. Keeping cats or foxes (as above).

16. Keeping any domestic animals, such as elephants, horses, cattle, goats, camels, or donkeys (as above).

17. Failing to keep robes, bowls, and staffs in the sangharama (as above).

18. If one must farm, failing to seek a place with clean water and level ground (as above).

19. After goods have already been priced, rejecting inferior goods in favor of superior ones, or using unequal measures, scales, or dimensions (as above).

20. Intending to go to an improper place or at an improper time (as above).

21. Evading customs duties (as above).

22. Breaking the law (as above).

23. Upon obtaining newly harvested grain, fruit, melons, or vegetables, consuming them oneself before offering them to the Three Jewels (as above).

24. Teaching the Dharma or offering praise on one’s own initiative when the Sangha has not granted permission (as above).

25. Walking ahead of bhiksus or sramaneras while traveling on the same road (as above).

26. When distributing food within the Sangha, showing partiality toward one teacher or another by selecting especially fine or abundant food and giving it to them (as above).

27. Raising silkworms (as above).

28. On encountering a sick person while traveling, if one is unable to provide care, failing to make arrangements and entrust the person to local people for assistance (as above).

Chan Master Giác Nguyên and the Elder Venerable Tá Am, his root master, discuss the work Transmission of the Precepts

No. 1128-B

The work Transmission of the Precepts, called the Transmission-of-Precepts Karman in the Vinaya, was transmitted to China after the time of Vinaya Master Daoxuan. From the time the work Correct Model for the Transmission of the Precepts appeared at Mount Baohua, everyone revered it as a guiding standard and called its author the Master of the Vinaya. It is indeed sufficient to adorn the tree of the Buddha’s teaching. Yet, upon careful examination, several of its procedures are inconsistent, namely: 1. The generation of bodhicitta is inconsistent; 2. The rite of repentance is inconsistent; 3. The questioning concerning impediments and disqualifications is inconsistent; 4. The formal act consisting of one motion and three proclamations is inconsistent.

Those who perform the karman rite may dispense with this work, or they may use it.

What is meant by saying that the generation of bodhicitta is inconsistent? Those who generate bodhicitta possess all the Buddha-Dharma in its entirety. First is the straightforward mind. This is precisely the Dharma of right mindfulness of true suchness. Second is the profound mind. This is precisely the complete possession of the ten paramitas. Third is the mind of dedication. This is precisely the dedication of merit to the three realms by means of the great vows of all Buddhas.

Those at the stages of the Three Worthies partially realize these three minds. Those on the Ten Bhumi realize these three minds in unity. Those at the stage of Equal Enlightenment all possess these three minds. Those at the stage of Wondrous Enlightenment perfect these three minds.

In the Tripitaka there is a one-fascicle work entitled Precepts for Receiving Bodhicitta, which states: “By receiving this one precept, one can fully possess all precepts.”

Now, before these precepts are received, the recipients must be taught the method of repentance. Yet, when the bodhisattva precepts are transmitted, they are merely asked whether they have generated bodhicitta, and they are expected to answer that they have already generated it. Neither the transmitter nor the recipients know what bodhicitta actually is; they merely ask and answer vaguely.

The Avatamsaka Sutra records: “To forget bodhicitta while cultivating wholesome dharmas is the work of Mara.” Since this rite is here based upon the Avatamsaka Sutra, before the karman officiant elicits the recipients’ disclosure, the officiant must instruct them to make the Four Great Vows before the Buddhas of the ten directions. When the instructing master learns that the recipients have violated the Vinaya, the master must instruct them to follow the Pure Conduct chapter of the Avatamsaka Sutra, go before Bodhisattva Manjusri, and make one hundred and forty great vows, bowing once for each vow.

Thereafter, when the questioning has been completed and bodhicitta has been generated, its presence can immediately be clearly known within the heart. If one wishes to proceed to that point, one must not approach it abruptly.

What is meant by inconsistency in confession and repentance? Confession and repentance means disclosing one’s offenses, reforming what has already occurred, and cultivating what has yet to come. The Vinaya of Definitive Resolution records: “The Blessed One taught that one should employ the Dharma of disclosure to confess the five heinous offenses, the ten unwholesome deeds, theft and the use of property belonging to the Sangha, and concealment.” The Buddha further taught that one should dedicate merit, recite, and bow in homage to the august names of the thirty-five Buddhas—neither more nor fewer.

This may be called the proper method of practice. Yet now one is merely required to concentrate on reciting the name of the Fundamental Teacher, Buddha Shakyamuni. Although this may also diminish offenses, the disclosure is not comprehensive.

How is this any different from concealment?

What is meant by inconsistency in questioning about impediments? According to the Vinaya, one person at one ordination platform is the standard. If there are several people, no more than three may receive ordination at a single platform.

Now it should be definitively established that three people receiving ordination at one platform is the standard, out of concern for inconvenience, not out of carelessness. The question is asked: “Do these robes and this bowl belong to you personally?” The answer is: “These articles belong to me personally and were not borrowed.” Now this has been changed so that the answer is simply “Yes.” The intention is to allow robes and bowls to be borrowed.

Afterward, the question is asked: “Are your robes and bowl complete?” The answer is: “They are complete.” This is because of concern that those receiving the precepts may not possess a complete set. Thus, compared with the former wording, these terms clearly distinguish two matters. Alternatively, the former answer has been changed to the word “Yes.” Regardless of whether the wording and meaning correspond, if “Yes” is used first and “complete” afterward, is this not still repetitious?

What is meant by inconsistency in the karma procedure? Although the karma procedures in the Dharmaguptaka Vinaya and the Karma Procedures According to Circumstances both belong to the Vinaya Pitaka, the Mahasanghika Vinaya alone accords with the Buddha’s original intent. Reading the Sutra of Shariputra’s Questions and other such texts is like having the flavor of amrita added.

The Buddha’s teaching on this matter is perfectly clear. Today, however, the ordination procedure of a motion followed by three proclamations is based chiefly on the Dharmaguptaka Vinaya. This shows an absence of the Dharma-discerning eye.

Why does the Buddhadharma take silence as the sign of assent? This is the rule everywhere. Yet now, in the procedure of a motion followed by three proclamations, the question “Is it valid?” has been added four times, and each time the assembly answers, “It is valid.” Thus, the Sangha has not remained silent.

Therefore, however one considers it, this is not the Buddhadharma. Once the boundary has been established, all must remain silent. Thus, the preceding and following statements contradict each other. Only in Master Lingfeng’s Collection of Essential Matters Concerning Doubts about Vinaya Procedures are the four responses “It is valid” not used. This truly exemplifies the skill of the royal goose in selecting milk from water. Because this matter is intimately connected with whether the precepts are actually obtained, it cannot be left unexplained. There are still other matters even more serious than this. The Vinaya was established by the Buddha. Like the laws of a king, nothing may be added to or subtracted from it.

In this Standard Rite for Transmitting the Precepts, the karma procedure for requesting a person to transmit full ordination has been excised. This is precisely a diminution of the regulations established by the Vinaya. It is like the Zhou dynasty’s regulations for conferring ranks and titles: because the feudal states disliked provisions disadvantageous to themselves, they removed them all from their books. If that karma procedure is excised from the ordination rite, how is this any different from the feudal states of the Warring States period discarding the regulations of the Zhou dynasty?

Fortunately, the ancient edition still survives and can still be consulted and examined. Those responsible for transmitting the precepts should employ that procedure and eliminate these harmful alterations. Only in this way can they transmit the Buddha’s compassionate intention. It is my hope that no one will imitate such errors.