重治毗尼事義集要

THE PRECEPTS OF A ŚRĀMAṆERA

(An extract of the essential points from the ten precepts and the deportment of a śrāmaṇera.)

One who has gone forth and received the ten precepts is called a śrāmaṇera. In Chinese this is translated as “one who ceases evil and practices loving-kindness,” meaning one who puts an end to the defiled passions of worldly life and employs loving-kindness to aid all beings. It also means that those newly entering the Buddhadharma still retain many worldly habits and therefore must cease doing evil and practice what is wholesome. During the Tang dynasty, the Tripiṭaka Master rendered the term phonetically from the Sanskrit Śrāmaṇera as Shilamanuoluojia; in Chinese it is translated as “a diligent and vigilant youth,” that is, a young man who applies himself diligently and remains fully alert.

The Record of Those Who Returned from Abroad states:

After receiving the ten precepts, one is called Shilamoni, translated into Chinese as “one who seeks quiescence,” that is, one who aspires to attain tranquil quiescence. The old abbreviated rendering using the two characters “śrāmaṇera” is found to be inadequate. It is now translated according to three meanings:

1. Ceasing evil and practicing loving-kindness

To cease the evil arising from the delusions of views and thought and to cultivate loving-kindness with sentient beings as its object is to be a śrāmaṇera of the Tripiṭaka Teaching. To cease the evil arising from views and thought and cultivate loving-kindness with the absence of intrinsic nature in dharmas as its object is to be a śrāmaṇera of the Shared Teaching. To successively eliminate the three delusions and cultivate the three kinds of loving-kindness is to be a śrāmaṇera of the Distinct Teaching. To resolve to eliminate all three delusions and perfectly cultivate the three kinds of loving-kindness is to be a śrāmaṇera of the Perfect Teaching.

2. Diligent exhortation

To apply oneself single-mindedly and remain vigilant in order to transcend fragmentary birth and death[1] is to be a śrāmaṇera of the Tripiṭaka and Shared Teachings. To apply oneself single-mindedly and remain vigilant in order to transcend transformational birth and death[2] is to be a śrāmaṇera of the Distinct and Perfect Teachings.

3. Seeking quiescence

To aspire to enter nirvana that is inclined toward the truth is to be a śrāmaṇera of the Tripiṭaka and Shared Teachings. To aspire to enter Great Nirvana is to be a śrāmaṇera of the Distinct and Perfect Teachings.

Vairocana is translated as “Purity and Fulfillment.” Because there is no evil that is not brought to an end, it is called purity; because there is no practice of loving-kindness that is not performed, it is called fulfillment. The precepts and discipline of a śrāmaṇera are the true and proper cause of Vairocana.

Nirvana takes heedfulness as its nourishment. Diligent exhortation means heedfulness. The precepts and discipline of a śrāmaṇera are the Dharma nourishment of Great Nirvana.

Quiescence is the principle of inherent enlightenment. Seeking is the wisdom of initial enlightenment. When initial enlightenment and inherent enlightenment unite as one, this is called ultimate enlightenment. The precepts and discipline of a śrāmaṇera are the thoroughfare leading in all four directions to ultimate enlightenment.

Furthermore, the intrinsic nature of evil is originally empty, while the intrinsic nature of loving-kindness is originally complete. The nature of mind is originally free from indolence and neglect and is originally nothing but empty quiescence: this is the śrāmaṇera at the stage of identity in principle. To realize the principle and receive the precepts is the śrāmaṇera at the stage of identity in name.

To completely subdue the five abiding afflictions[3] is the śrāmaṇera at the stage of contemplation and practice. When the six faculties are purified, this is the śrāmaṇera at the stage of semblance. When delusion is destroyed and the true principle becomes manifest, this is the śrāmaṇera at the stage of partial realization.

Vairocana is called Purity and Fulfillment. Great Parinirvana is forever free from heedlessness. When initial enlightenment and inherent enlightenment unite and are not two, this is the ultimate śrāmaṇera.

In the time of the Buddha Great Universal Wisdom Excellence, the sixteen princes were truly śrāmaṇeras worthy of veneration. Thus, the Deportment of a Śrāmaṇera states that a śrāmaṇera possesses five virtues:

1) To arouse the resolve to leave worldly life and wholeheartedly revere the Path.

2) To relinquish an attractive appearance and dress in accordance with the Dharma robes.

3) To sever familial attachments and no longer distinguish between close and distant relations.

4) To regard body and life lightly and honor the True Dharma.

5) To aspire to the Mahayana and deliver sentient beings.

The Admonitions for the Monastic Gate states:

These five virtues are extremely important for those who have gone forth. All five assemblies must uphold and practice them; they are not intended only for the younger assembly. They must be observed throughout one’s life, not merely upon first receiving the precepts. Therefore, one should understand that the śrāmaṇera precepts encompass both intrinsic nature and cultivation and embrace the entirety of cause and effect. How could they be regarded merely as a teaching of the Lesser Vehicle? Those who receive these precepts must be attentive and diligent. They should not belittle themselves and retreat, nor should they abandon these precepts to seek something else apart from them.

Within the canon, both the Ten Precepts and the text on deportment have lost the names of their translators. Their wording is in many places cumbersome and confused. The Three Thousand Rules of Deportment for Great Bhikṣus has likewise lost the name of its translator.

The Nanshan school’s procedural text on deportment pertains largely to matters concerning great bhikṣus. The more recent Standards for the Formation of Śrāmaṇeras contains arbitrary compositions contrary to the Vinaya and cannot be followed. As for the Baizhang Pure Rules, it was distorted during the reign of the Yuan emperor Shizu—truly a matter of profound shame!

Only the Vinaya Etiquette composed by Master Yunqi exercises judicious discretion and can accord with the needs of the time, but the principles concerning allowances and prohibitions, light and grave offenses, and repentance are still not clearly explained. Now, having no other recourse, I have recorded and compiled them here. They are nevertheless divided into two sections: the Ten Precepts and Deportment.

Since the rite of receiving the precepts is a matter pertaining to the senior Sangha, it is not recorded here.

SECTION ONE: THE TEN PRECEPTS

1) NOT KILLING LIVING BEINGS:

No living being may be intentionally killed. Whether one kills personally, tells another to kill, devises a means of killing, curses someone so that they die, destroys a fetus, breaks an egg, administers poison, or causes a life to be brought to an end, all such acts constitute the offense of killing. If one kills one’s father or mother, an arhat, or a sage, one commits a rebellious offense and falls into the Avīci hell.

If one kills a human being, one commits a grave offense, loses the śrāmaṇera precepts, and is not permitted to repent. If one kills a deva, nāga, ghost, or spirit, one commits an intermediate offense and is permitted to repent in order to remove the transgression against the precepts, but the offense inherent in the act cannot be extinguished. Ultimately, one must make recompense and repay it.

If one kills an animal, worm, ant, mosquito, gnat, and so forth, one commits a minor offense and is permitted to repent in order to remove the transgression, but one must still make recompense and repay the offense inherent in the act. If one attempts to kill a person but the person does not die, one commits an intermediate preparatory offense, which may be repented. If one attempts to kill a deva, spirit, animal, insect, and so forth, but it does not die, one commits a lesser preparatory offense, which may be repented.

One who assists another in killing incurs the corresponding principal offense: killing a human being is a grave offense; killing a deva or nāga is an intermediate offense; killing an animal and so forth is a minor offense. If one witnesses killing and rejoices in it, one incurs a preparatory offense. If one sees another about to kill and has the ability to intervene, one should save the intended victim.

If one lacks the ability, one should arouse loving-kindness, recollect the Buddha, and recite mantras, praying that they may be freed from bonds of enmity and forever sever evil conditions.

2) NOT STEALING:

Property that has an owner must not be intentionally taken with a mind of theft. Whether one takes it personally, orders another to take it, devises a means of taking it, takes it through spells, appropriates property entrusted to one’s care, takes it through beguilement, takes it through fraud, incurs a debt and does not repay it, evades taxes, defrauds at ferry crossings, or otherwise causes another to lose property, all such acts are called stealing.

Taking property worth a full five coins, that is, eight candareens of silver, constitutes a grave offense: one loses the śrāmaṇera precepts and is not permitted to repent. Taking property worth less than four coins constitutes an intermediate offense. Taking property worth two coins or one coin constitutes a minor offense.

One is permitted to repent in order to extinguish the transgression against the precepts, but the offense inherent in the act cannot be extinguished; moreover, restitution must be made with an additional amount. If one refuses to make restitution, in a future life the offense will develop into a grave one, and there is no principle by which one can escape it. If one attempts to steal but does not succeed in taking the object, one commits a preparatory offense and must repent urgently and earnestly in order to avoid falling into the lower realms.

3) NOT ENGAGING IN SEXUAL ACTIVITY:

All beings in the world, whether male or female, human, ghost, or animal... must not engage in sexual intercourse with a defiled mind, nor allow another to have sexual relations with them. Whoever violates this commits a grave offense, loses the novice precepts, and is not permitted to repent through the ordinary rite of confession. If one intends to engage in sexual misconduct but stops before union occurs, one commits an intermediate offense of preparation and must promptly and earnestly repent. If the thought of sexual misconduct has merely arisen, one must immediately reproach oneself with deep remorse.

4) NOT SPEAKING FALSEHOODS:

Not having attained the Four Fruits, one falsely claims to have attained them; not having attained the Four Dhyanas, one falsely claims to have attained them; not having awakened to the Way, one falsely claims to have awakened. Likewise, falsely claiming that devas have come, dragons have come, ghosts or spirits have come... fabricating unreal things to deceive people—this is called a great falsehood. It is a grave offense whereby one loses the novice precepts and is not permitted to repent through the ordinary rite of confession.

If, through the work of cultivation, one has attained some degree of ease in life but, because one does not understand the characteristics of the Dharma, declares that one has attained a fruit and so forth, this is spiritual pride. Since there was originally no intention to deceive, one does not lose the precepts; nevertheless, one must consult one’s teacher or an accomplished person so that right and wrong may be discerned.

One must promptly and earnestly repent of the offense. Abandoning the mind that clings to attainment, one must diligently seek the true and essential Dharma of liberation; only then can one avoid sinking and falling. If one originally intends to lie but speaks unclearly so that the listener does not understand, or stops after speaking only halfway, one commits an intermediate offense of preparation.

It may be confessed, and one must promptly repent and remove it. There are four offenses of speech: 1. False speech, 2.

Frivolous and embellished speech, 3. Divisive speech, 4. Harsh speech.

False speech: This means saying that one did not see what one saw, or that one saw what one did not see. The same applies to what one heard, knew, or understood. Moreover, saying that what truly exists does not exist, or that what truly does not exist does exist, whenever done to deceive another, is called false speech. This is an offense evil by nature. One who commits it must promptly repent and vow never to do it again. If one does not reform, one will be despised in this present life and, after death, fall into the three evil destinies.

Frivolous and embellished speech: This is meaningless and unbeneficial speech, the frivolous talk of worldly people, which increases heedlessness and causes one to lose right mindfulness. One must also promptly repent and vow never to do it again. If one does not reform, one will be scorned in this present life and, after death, fall into an evil destiny.

Divisive speech: This means going to one person and speaking about another, then going to the other and speaking about the first, stirring up disputes over right and wrong and dividing friends and loved ones. This too is an offense evil by nature. One must promptly repent and vow never to do it again. Whoever commits it will be reproached by others in this present life and, after death, fall into hell.

Harsh speech: This means reviling and cursing others, causing them unbearable distress. This too is an offense evil by nature and must promptly be repented of and eliminated. Whoever commits it will provoke the anger of others in this present life and, after death, fall into the three evil destinies.

The Vinaya Compendium states:

Disciples of the Buddha must speak truthfully. They should not swear oaths to establish their innocence, nor utter statements that cause others to disbelieve them. Even when falsely accused or slandered, they should not settle the matter by swearing oaths.

5) NOT DRINKING INTOXICANTS:

Regardless of the kind of intoxicant, if drinking it can cause intoxication, not even a single drop may touch the lips. If one drinks it, one immediately violates the precept and must promptly repent. If one does not reform, one will be humiliated by others in this present life and, after death, fall into an evil destiny. If one is ill and the medicine cannot be administered without alcohol, one must first report the matter to one’s teacher and fellow practitioners... only then may one drink it.

6) NOT WEARING GARLANDS OF FRAGRANT FLOWERS OR ANOINTING THE BODY WITH PERFUMES:

Weaving flowers into garlands to adorn the body and head, carrying fragrant sachets to entice others, and beautifying oneself with rouge and powder are all ways of life intended to attract others, characteristic of women, and are not things renunciants should do.

7) NOT SINGING, DANCING, OR PERFORMING, AND NOT GOING TO WATCH OR LISTEN:

Singing or chanting poetic compositions is called singing. Moving the hands and feet in rhythm is called dancing. Blowing a flute, playing a zither, playing backgammon, playing the dish-tossing game, playing chess... practicing medicine, practicing divination, observing celestial phenomena, physiognomy and fortune-telling, archery, horse racing, sword fighting... are all classed with singing, dancing, and performing, and are not things renunciants should do.

When making offerings to the Buddha, one should ask others to perform the music and should not personally play musical instruments. When praising the Buddha, one should use verses and should not use singing melodies. Only one who has truly attained the Stage of Insight[4] may compose verses of praise. One must not study poetry or painting in imitation of immortality-seekers who live an austere and lofty life in the mountains. In studying calligraphy, it is enough to write and copy in a plain, upright manner; one must not neglect the proper vocation of a world-transcending person for the sake of beautiful handwriting.

8) NOT SITTING OR LYING ON HIGH, WIDE, AND LARGE BEDS:

The legs of a bed should be no more than one foot and six inches high, so that one’s feet are not suspended above the ground when seated; anything exceeding this measure is called high. Its width should be only sufficient for one to turn from side to side; anything exceeding this measure is called wide. What is both high and wide is called large.

Such a bed is not a place on which a renunciant should sit or lie, much less one that is painted, carved, curtained, canopied, or furnished with silk cushions. When living with the assembly and sleeping on a long communal platform, there is no offense. When teaching the Dharma, sitting upon a high and large lion throne is also not an offense.

If there is no small seat in a layperson’s home, temporarily sitting on a large bed is also not an offense.

9) NOT EATING AT IMPROPER TIMES:

From the appearance of the sun until midday—the noon hour—is called the proper time. From just after the sun begins to decline until the appearance of the sun on the following day is called the improper time. Eating at an improper time is called breaking the fast, and an offense is incurred with every mouthful.

However, liquids permitted outside the proper time, digestive medicines, and medicines permitted for life do not constitute an offense. A liquid permitted outside the proper time is sweet fruit juice that appears free of sediment. Digestive medicines are honey, sugar, maltose, and clarified butter, likewise without sediment.

Medicines permitted for life include ginger, cinnamon, pepper, smoked plum, and all kinds of medicinal pills, decoctions, and powders. Their flavors are sour, pungent, or bitter, and they cannot be used as filling foods. When illness provides a reason, they are permitted to be taken throughout one’s life.

10) NOT HANDLING RAW OR FASHIONED GOLD, SILVER, OR PRECIOUS OBJECTS:

“Raw” (生) means gold, silver, and precious substances still in the mine, not formed through human labor. “Fashioned” (像) means gold, silver, and precious substances that have been shaped by human labor into images or implements. All such objects cause greed to increase and are contrary to the way of life of a noble person; therefore, handling them constitutes an offense. If one temporarily handles them for the sake of the Three Jewels, or keeps them on behalf of one’s teacher or parents without any personal intention of accumulating them, there is no offense.

Of the ten precepts above, if any of the first four are violated, this is called destroying the root; it is also called a boundary offense[5] and cannot be remedied merely through a formal rite of repentance. If one wishes to advance to the bhikshu precepts or the bodhisattva precepts, one must establish a ritual platform and repent by means of the “apprehending signs” method. Violating the ninth precept is called breaking the fast. Violating any of the other five precepts is called breaking the rules of proper conduct. All such offenses must be solemnly repented of and removed so that they do not obstruct one’s progress upon the path of practice. Therefore, one must be vigilant!

(The discussion of the precepts is now complete.)

SECOND SECTION: 26 CHAPTERS ON PROPER CONDUCT

1. REVERING THE GREAT SHRAMANAS:

(The Great Shramanas are the assembly of bhikshus.)

One must not call a senior bhikshu teacher by his personal name (all bhikshus should be addressed as “Teacher So-and-so”). One must not secretly listen when a senior bhikshu teacher recites the precepts (when the Bhikshu Precepts are recited each fortnight, when the Bhikshu Precepts are explained each day, or when a Sangha act is performed in accordance with the Dharma, those who have not received full ordination must first be instructed to leave the prescribed boundary; under no circumstances may they secretly listen.

Secretly listening constitutes the grave impediment of stealing the Dharma. Nor may one read the Vinaya Pitaka or examine the Bhikshu Precepts beforehand on one’s own). One must not seek out the strengths or shortcomings (faults) of a senior bhikshu teacher.

One must not spread accounts of a senior bhikshu teacher’s faults. One must not revile a senior bhikshu teacher in a secluded place. One must not slight a senior bhikshu teacher, jest or laugh in his presence, or imitate his voice, appearance, or manner of walking.

When seated, if one sees a senior bhikshu teacher passing by, one must not fail to rise, except when reciting sutras, eating, performing work for the assembly, shaving one’s head, or when ill (in these cases, there is no offense). When walking, if one encounters a senior bhikshu teacher, one must stand at the side of the road and yield the way for him to pass.

The Four-Part Vinaya says:

Sramaneras should be ranked according to their age in years; if their ages are equal, they should be ranked according to the seniority of their going forth.

The Sutra of the Vast and Great Adornments says:

The Buddha’s Dharma is like the great ocean, which receives the waters of a hundred rivers. Waters from the four directions all flow into it and all come to share a single flavor: the flavor of salt. Rank is determined according to the order in which ordination was received, not according to nobility or lowliness.

The provisional conjunction of the four great elements is called the body; within, it is empty and originally has no self. Therefore, one should contemplate the Right Dharma and not harbor arrogance. (The essential status of a bhikshu is that of the Sangha Jewel, and so rank is discussed according to ordination seniority. A sramanera has not yet entered the ranks of the Sangha and is therefore ranked according to age.

Even a hundred-year-old sramanera must revere a newly ordained bhikshu.)

2. ATTENDING UPON THE TEACHER:

One must rise early. Before entering through the door, one must first snap one’s fingernails three times (that is, knock at the door), bringing all that is needed: a tooth-cleaning twig and water for rinsing the mouth and washing the face. Hand him his robe and shoes, fold his blanket, wipe his bed, sweep the floor, and bring additional water for the teacher.

If the teacher has gone out and has not yet returned, one must not leave the room unattended. If one has committed a fault and the upadhyaya or acarya admonishes one, one must not answer defiantly. One should attend upon these two teachers as one would attend upon the Buddha.

If the teacher instructs one to dispose of impure things, one must not become angry or displeased. In the evening, one should massage the teacher. One should not bow while the teacher is taking his meal.

One should not bow while the teacher is sitting in meditation. One should not bow while the teacher is practicing walking meditation. One should not bow before the teacher has finished rinsing his mouth, before he has cleansed himself, or while he is still wearing his undergarment.

When the teacher’s door is closed, one should not bow outside it. If one wishes to enter and bow, one must snap one’s fingernails three times; if the teacher does not respond, one should leave. When carrying food to the teacher, one should hold it aloft with both hands.

After the teacher has finished using it, one should clear it away slowly and carefully. Before offering fruit to the teacher, one must first make it allowable, whether by fire, by a knife, or by peeling it with one’s fingernail. If the fruit is incapable of germinating, it need not be made allowable.

When offering the teacher water outside the proper time, one must use water that has been made allowable by marking it. When attending upon the teacher, one must not stand directly in front of him, stand in a higher place, or stand too far away. One should stand where one can hear the teacher even when he speaks softly, so that he need not exert himself.

When requesting the Buddha-Dharma from the teacher, one should put on one’s robes, bow with palms joined, listen attentively, and reflect carefully. When asking about ordinary matters in the monastery, one need not bow; it is sufficient merely to stand upright beside the teacher and inquire truthfully. If the teacher is weary in body and mind and tells one to leave, one must leave and must not allow unhappiness to appear on one’s face.

Whenever one has violated a precept or the like, one must not conceal it but should quickly approach the teacher and request repentance. If the teacher gives permission, one must disclose the offense with complete sincerity, repent, and reform so as to regain purity. (If one has violated any of the four fundamental precepts, one must rely upon the teacher to resolve one’s doubts before one may practice the repentance method of obtaining an auspicious sign.)

One must not speak before the teacher has finished speaking. One must not sit and jest upon the teacher’s seat, lie upon the teacher’s bed, or wear the teacher’s robe or cap, and so forth. If the teacher instructs one to carry a letter, one must not open and read it without permission, nor may one allow another person to read it.

Upon reaching the destination, if the recipient of the letter asks questions that should be answered, one should speak truthfully; if they should not be answered, one should skillfully excuse oneself and withdraw. If they ask one to remain, one should not stay but should resolve to return quickly. If darkness falls along the road, or one encounters wind, rain, dangerous conditions, or other adverse circumstances, one should exercise discretion according to the provisions of the Vinaya.

When the teacher receives guests, one should either stand in one’s usual place, beside the teacher, or behind him, in such a way that one’s eyes and ears remain attentive so that one may serve the teacher whenever anything is needed. If the teacher falls ill, one must care for him faithfully from beginning to end. Regarding his room, dwelling, blankets, bedding, medicines, rice, and gruel, one must attend carefully to each matter.

Whenever attending upon the teacher, one must not sit unless the teacher tells one to sit, and one must not speak unless questioned, except when one has a necessary matter to report. Whenever standing in attendance upon the teacher, one must not lean against a wall or chair, but should keep the body upright, the legs straight, and stand to one side. If one wishes to bow and the teacher tells one to refrain, one should obey his instruction and not bow. (In India, one makes only one bow, not three.) Whatever task the teacher assigns must be carried out promptly without disobeying his command.

As a rule, one must not go to sleep before the teacher, except when ill; in that case, one should inform the teacher before retiring earlier. If someone asks the teacher’s name, one should say, “His upper character is… and his lower character is…” If someone asks the teacher’s appellation, one should state, “So-and-so.”

One must not leave the teacher and live separately. If the teacher passes into nirvana or travels far away and one cannot accompany him, one should ask the teacher upon whom one should rely. One should then seek reliance upon the person designated by the teacher. In all matters, one should practice in accordance with the Dharma for attending upon a teacher. If the teacher passes into nirvana or unexpectedly travels far away before giving instructions, one must select another enlightened teacher upon whom to rely and with whom to live; one must not indulge oneself or act arbitrarily. If the teacher returns to lay life, breaks the precepts, or is expelled by the Sangha, one should likewise seek another enlightened teacher upon whom to rely and with whom to live.

When one has reached the age of twenty and is proficient in the duties of a monastic, one should seek a teacher who can arrange for one to enter the ordination platform and receive the Bhikshu Precepts. If one has not yet reached the age of twenty, or has reached twenty but does not yet fulfill all the conditions, one should not enter the ordination platform to receive the Bhikshu Precepts. One should first arouse the bodhi-mind and seek to receive the Bodhisattva Precepts, becoming a bodhisattva sramanera in order to study the Mahayana Dharma. When one has reached twenty and fulfills all the conditions, one may then enter the ordination platform and receive full ordination, thereby becoming a bodhisattva bhikshu.

The Mulasarvastivada Miscellaneous Matters says:

If a person relies upon a teacher within the Buddha-Dharma, shaves off his beard and hair, dons the Dharma robes, and with pure faith goes forth to cultivate the path, then even if that person makes offerings of the four requisites to the teacher throughout his entire life, he still cannot fully repay the teacher’s kindness.

3. ACCOMPANYING THE TEACHER ON A LONG JOURNEY:

One must not stop by people’s houses. One must not stand by the roadside conversing with others. One must not glance from side to side, but should look straight ahead, keep the body upright, and follow behind the teacher.

Upon arriving at a donor’s house, one should stand to one side and sit only when the teacher tells one to sit. Upon reaching another monastery, whether the teacher bows to the Buddha or one bows oneself, one must not ring the bell or strike the chime without permission. If traveling in the mountains, one must bring a sitting cloth.

When traveling far, one must not become too widely separated from the teacher. When wading through water, one should use a staff to probe its depth. If one happens to separate from the teacher, one should agree upon a place to meet and must not arrive later than the appointed time.

When the teacher takes his meal, one must stand in attendance and perform the offering of food to sentient beings. After the meal, one must stand in attendance and receive the donated articles.

4. ENTERING THE ASSEMBLY:

Do not contend over seats; do not call out to one another from your seats or speak and laugh loudly. If someone in the assembly loses proper deportment, conceal what is unseemly and make known what is good. Do not boast about or recount your own hardships and meritorious deeds. Do not go to sleep before others or rise after them. Do not share a seat with a layperson, except at a great Dharma assembly.

When washing your face, do not waste excessive water. When rinsing your mouth and cleaning your teeth, lower your head and spit the water downward; do not spray it upon those nearby. Do not spit or clear your throat loudly. Do not spit or clear your throat in shrine halls, around stupas, in clean buildings, on clean ground, or into clean water; go to a secluded place.

When preparing tea, do not use your free hand to invite or greet someone. Do not pick your teeth while facing a stupa, the two teachers—the preceptor and the acarya—or senior bhiksus and others. Do not talk or laugh excessively. If you laugh aloud, belch, or yawn, cover your mouth with your sleeve. Do not walk hurriedly.

Do not take a lamp from the Buddha’s altar to your private quarters for personal use. When lighting a lamp, cover it with a shade so that flying insects do not enter it. Flowers offered to the Buddha should be fully opened, and you must not smell them beforehand. Replace wilted flowers before offering fresh ones. Do not discard wilted flowers where people walk or tread upon them; place them in a clean, secluded place.

You should provide the great Sangha with tooth-cleaning twigs, washing water, and other necessities. Whatever you are capable of doing, do it at once for the Sangha; do not evade the work in pursuit of your own ease. When called, respond by reciting the Buddha’s name; do not answer with the words “Yes” or “Here I am.”

Whenever you find a lost object, immediately report it to the Sangha’s steward. Do not form intimate friendships with young people. Do not wear the three robes made of cut and sewn pieces, thereby improperly assuming equality with the assembly of senior bhiksus. You should wear an unpatched kasaya robe. (An unpatched robe is not sewn together from separate pieces; kasaya means a robe of subdued color.)

The Mulasarvastivada Vinaya states:

For those who seek quiescence, an unpatched robe is their proper garment. Wearing the five-strip robe is a grave offense of improper assumption. The land of China[6] has long suffered from this abuse. This is contrary to the Dharma. Do not acquire many garments; if you have more than you need, you must relinquish them. Do not acquire fine belts, fly-whisks, and the like, adorning yourself in the manner of wandering performers and becoming an object of ridicule to the wise. Do not wear garments in pure, primary colors in imitation of worldly adornment and the like. Do not use silk made from silkworms, for this harms compassion and violates the prohibitions established in the Vinaya. Do not put on your robe with unclean hands.

Do not sit watching the assembly perform arduous work while you shirk it and steal ease for yourself. Do not take property belonging permanently to the monastery—such as bamboo, timber, flowers, fruit, vegetables, grass, any food, implements, and so forth—for private use or private gifts and social exchanges. Do not discuss the affairs of the imperial court, political successes or failures, or the merits and faults, strengths and weaknesses, of lay households.

When referring to yourself, use the two words of your Dharma name. Do not say “I,” “this humble monk,” or “so-and-so.” Do not quarrel over trifling matters. Even when a serious matter is difficult to endure, remain calm and gentle and discuss it according to reason. If no resolution can be reached, find a way to excuse yourself and leave. If you become angry and utter coarse words, you are no vessel for the Dharma. If you have violated the regulations of the Sangha and hear the sound of the gavel announcing the matter, do not resist or refuse to submit.

5. TAKING MEALS WITH THE ASSEMBLY:

Upon hearing the sound of the ghanta, immediately arrange your robes properly.

When making the food offering, place the food in the palm of your left hand and silently recite this verse:

You hosts of ghosts and spirits,

I now make this offering to you.

May this food pervade the ten directions,

For all ghosts and spirits to share.

Before eating, contemplate the five reflections:

1) Consider how much effort was required to produce this food and reflect upon the donor’s offering.

2) Consider whether your own virtue and conduct are sufficient to receive this offering.

3) Guard the mind and keep far from transgressions, of which greed, anger, and delusion are foremost.

4) Regard food as medicine, used to cure the ailment of emaciation and weakness.

5) Accept this food only in order to accomplish the work of the Way.

Do not disparage food as good or bad. Do not give food privately to anyone or set some aside for a dog. When additional food is brought, do not say that you do not want it; if you are already full, decline it with a gesture of your hand.

Do not scratch your head, causing dust to be blown into the bowl of the person sitting nearby. Do not speak with food in your mouth. Do not laugh, converse, or engage in idle talk.

Do not make noise while chewing. Do not make noise while sipping porridge or soup. If you need to pick your teeth, cover your mouth with your sleeve.

If there are insects or ants in the food, conceal them discreetly so that those sitting nearby do not see them and give rise to doubt. Eat in a single sitting posture; after leaving your seat, do not return to eat again, except for a proper reason. After eating, do not scrape the bowls or dishes with your fingers and eat the remnants.

When eating, be neither too fast nor too slow. If the food being served has not yet reached you, do not become distressed. If you need something, remain silent and signal with your hand; do not call out loudly.

Do not clatter your bowls or dishes. After eating, do not rise before the others; conclude the meal rite and rise together with the assembly, except for a proper reason. If there are unhusked grains in the rice, either remove the husks and eat the grains or gather them in one place and, after the meal, take them outside for the birds.

On seeing delicious food, do not give rise to craving and indulge your appetite. Do not eat apart from the assembly. If you are too weak to observe the precept against eating at an improper time, it would be better to withdraw and become a male lay devotee than to bear an empty title and incur, day after day, the offenses of breaking the fast.

6. PROSTRATIONS AND REVERENCE:

Upon rising early in the morning, clean your teeth and rinse your mouth thoroughly before performing acts of reverence. When making prostrations, do not stand in the exact center of the main hall, for that is the place of the abbot. When someone is bowing to the Buddha, do not walk across in front of their head.

When joining your palms, do not let the ten fingers be uneven or leave a hollow space between the palms. Do not use your fingers to pick your nostrils. Join your palms before your chest, neither too high nor too low.

Do not make prostrations at an improper time. If you wish to do so, wait until no one else is present. When your teacher bows to the Buddha, do not stand abreast of him and bow; bow behind him.

When your teacher greets someone, do not greet that person together with him. In your teacher’s presence, do not exchange bows with someone of equal standing. When holding a sutra or an image, do not bow to another person.

Do not bow to someone while wearing a short garment, nor receive another’s bow while wearing one.

7. LISTENING TO THE DHARMA:

Arrange your robes properly, look straight ahead as you approach, and sit with dignified composure; do not speak noisily. Do not cough, clear your throat, or spit loudly. When listening to the Dharma, listen attentively, reflect upon it thoroughly, and practice in accordance with reality. Do not merely memorize terminology and phrases for use in conversation. Do not claim to understand what you do not understand, allowing the teaching to enter through your ears and immediately leave through your mouth. Because the strength of the precepts in the young is not yet firm, they should follow their teacher and train in austere living; they should not go to the lecture hall prematurely.

8. STUDYING THE SCRIPTURES:

One must first study the precepts for novices, putting each and every one into practice. Next, one should study the Mahayana sutras and Vinaya. One must not secretly read the Bhikshu Vinaya Pitaka, thereby incurring the grave offense of stealing the Dharma.

Whenever studying a sutra, one must first inform one’s teacher. After studying that sutra, one should again ask which sutra ought to be studied next. One must not blow dust from a sutra with one’s mouth.

One must not place tea dregs or miscellaneous objects upon the sutra desk. One must not place one’s cap upon a scripture. One must not place Hinayana sutras or Vinaya texts above Mahayana sutras or Vinaya texts.

One must not place non-Buddhist books above Buddhist scriptures. Damaged scriptures must be repaired promptly. One must not handle scriptures with dirty hands.

One should regard the scriptures as one regards the Buddha and must not jest or laugh in their presence. One must not leave things scattered about in disorder upon the sutra desk. One must not place soiled clothing or unclean objects upon the sutra desk.

When borrowing another person’s scripture to read, one must cherish and respect it with special care and not allow it to be damaged. If one borrows a scripture and does not return it, and its value amounts to five coins, one thereby violates a fundamental grave precept; one cannot be too cautious! One must not pass closely in front of the desk of a person who is reading a scripture.

One must not study aloud and disturb the assembly. Until a novice has completed his fundamental training, he must not study secular writings such as histories and biographies, works on government and politics, poetry, songs, and rhapsodies. If his intellectual ability is more than sufficient, he may study secular writings for the purpose of subduing non-Buddhists, but he must not give rise to views based upon such books.

One must not first select for study those scriptures used in ceremonial services at ritual sites.

9. ENTERING A MONASTERY:

When entering the monastery gate, one must not walk through the center, but should walk on either the left or the right. If walking on the left, step first with the left foot; if walking on the right, step first with the right foot. One must not wander into the main shrine hall without reason. One must not ascend a stupa without reason. When entering a shrine hall or stupa, one should proceed from south to west and from north to east, circumambulating to the right; one must not circumambulate to the left. When circumambulating a stupa, whether three circuits, seven circuits, ten circuits, or one hundred circuits, one must keep count. One must not wear wooden clogs or the like inside a shrine hall or stupa.

10. FOLLOWING THE ASSEMBLY INTO THE MEDITATION HALL:

At one’s platform, one must not shake out clothing or blankets so as to make noise or stir up a breeze, thereby causing those on nearby platforms to give rise to distracting thoughts. When getting out of bed, silently recite this verse:

From the early Tiger hour at dawn until evening,

May all sentient beings guard themselves.

If by mischance they should lose their lives beneath my feet,

May they swiftly be reborn in the Pure Land.

One must not speak in a raised or loud voice. When lowering the bamboo blind, do so gently, supporting it with the other hand. One must not drag one’s clogs or sandals noisily.

One must not spit or clear one’s throat loudly. One must not lean close to those on neighboring platforms and whisper about worldly affairs. If an acquaintance comes to visit, one must not converse at length in the lecture hall, but should accompany the visitor beneath a tree or beside the water and only then converse freely.

Whether ascending or descending one’s platform, one must do so gently, lest those on nearby platforms give rise to distracting thoughts. One must not copy or write texts upon one’s platform, except when the assembly is studying scriptures. When reading scriptures, one must sit upright, quiet the mind, and contemplate their meaning; one must not read aloud.

Upon hearing two strikes of the signal board, one must promptly go to one’s place in the lecture hall. One must not set out drinking water or engage in idle conversation upon one’s platform. One must not sew or mend clothing and blankets upon one’s platform.

When lying down to sleep, one must not engage in idle conversation with those on nearby platforms and disturb the assembly.

11. PERFORMING COMMUNAL WORK:

One must cherish the property of the Sangha. One must obey the instructions of the monk in charge of duties and must not disobey them. Whenever washing vegetables, the water must be changed three times.

Whenever carrying water, one must first wash one’s hands clean. Whenever using water, one must carefully inspect it for living creatures. If living creatures are present, the water must be strained through fine silk before use.

In winter, water must not be strained too early; one should wait until the sun has risen. When kindling a fire, one must not use rotten wood. When preparing food, one must not allow dirt to remain beneath one’s fingernails.

Dirty water must not be poured into the middle of a path. One must not raise one’s hand high and fling out water; the vessel should be held four or five inches above the ground, and the water poured out slowly. When sweeping the ground, one must not sweep against the wind.

One must not heap dirt behind a door. Before washing undergarments, one must first remove any lice. During the winter months, after using a basin, one must turn it upside down to dry; if it is left facing upward, living creatures will arise in it.

One must not pour boiling water upon the ground.

12. ENTERING THE BATHHOUSE:

First wash the face with hot water, then gradually wash the whole body from top to bottom. One must not act roughly and splash water upon others. One must not urinate in the bathhouse.

One must not converse with others. The Precious Mirror for Humans and Devas says: “A novice once jested and laughed in the bathhouse, and consequently received the retribution of falling into the Boiling Hell.” Those who have sores or boils should bathe after others. Those with frightful sores must keep apart from others.

One must not indulge in bathing for a long time, lest one hinder those who come afterward. One should undress and dress slowly and with ease. If the water is too hot or too cold, one must signal by striking the wooden fish according to the rule and must not call out loudly.

If the local custom does not employ a wooden fish, one should give the appropriate signal in accordance with that custom.

13. ENTERING THE LATRINE:

When one needs to defecate or urinate, one should go at once and not wait until the pressure within causes distress and confusion. When hanging one’s long robe upon a bamboo pole, one must fold it neatly and secure it with a hand towel or belt—first, so that it will be easy to remember, and second, so that it will not fall to the ground. One must change one’s footwear and must not wear clean shoes or clogs into the latrine.

Upon arriving, one should snap one’s fingers or clear one’s throat so that the nonhuman beings within may know. One must not urge a person in the latrine to hurry out. After entering the latrine, one must again snap one’s fingers to make a sound, so that the nonhuman beings in the cesspit may know.

One must not lower one’s head and look down into it. One must not use grass to draw upon the ground. One must not strain so as to make a sound.

One must not converse with another person through the partition. One must not spit upon the wall. After defecating, one must cleanse oneself thoroughly and then wash one’s hands.

Before washing one’s hands, one must not touch anything. If one has not yet cleansed oneself and washed one’s hands, one must not bow upon meeting another person, but should turn aside and avoid them. One must not fasten one’s robe ties while walking.

When urinating, one must also raise one’s sleeves; after urinating, one must immediately wash one’s hands clean. Before washing one’s hands, one must not touch anything or make obeisance.

14. SLEEPING:

Lying on one’s right side is the best sleeping posture. One must not lie on one’s back, on one’s stomach, or on one’s left side. One must not sleep in the same room with a fully ordained bhikshu for more than three nights.

If there is a partition within the room, no offense is committed by remaining for more than three nights. One must not sleep in the same bed with a fully ordained bhikshu. If compelled by difficult circumstances, this is permitted for two nights; on the third night, they must take turns sitting up, except when attending a seriously ill person or when one is oneself seriously ill.

One must not share a bed with a fellow novice under the same teacher. If there is no other bed, they must not share the same blanket. If there is no other blanket, each must wear an undergarment, and their bodies must not touch.

Whenever shoes, sandals, short garments, and the like are hung up, they must not be placed higher than a person’s head. One must not carry filthy objects past sacred images or the Dharma hall. One must not lie upon a bed laughing or speaking loudly.

The Samantapasadika Vinaya says:

When one is about to sleep, one should recollect the Buddha, the Dharma, the Sangha, the precepts, the devas, and impermanence. One may recollect any one of these six recollections.

15. WARMING ONESELF BY THE FIRE:

Do not put your heads together and whisper into one another’s ears. Do not stir up dirt into the fire. Do not warm or dry shoes, sandals, or socks over it. Do not warm yourself by the fire for too long, thereby obstructing those who come afterward; as soon as you are warm, return to your place.

16. IN THE ROOM:

Ask one another’s seniority so that you know who is senior and who is junior. If you wish to bring a lamp or flame inside, inform those in the room that a light is being brought in. If you wish to extinguish the lamp, ask whether anyone sharing the room still needs it. Do not blow out a lamp with your mouth; gradually turn down the wick until it goes out. After the lamp has been extinguished, do not chant or recite loudly. If someone is ill, care for them compassionately from beginning to end. When someone is asleep, do not make noise with objects or speak and laugh loudly. Do not enter another person’s room or monastery without cause.

17. GOING TO A NUNNERY:

Without a second person accompanying you, do not go alone. Sit only if there is a separate place for you; if there is no separate place, do not sit. Do not teach the Dharma at an improper time. Upon returning, do not speak of their good or bad affairs. Do not exchange letters with them or ask them to sew, wash, dye, or perform similar tasks. Do not shave a nun’s head. Do not ask a nun to shave your head. Do not sit together with a nun in a concealed or secluded place. Do not exchange gifts. Do not rely on the community of nuns to go to the homes of the wealthy and eminent to solicit alms, or to request the chanting of sutras and repentance rites, and so forth. Do not form relationships with nuns as parents and children, teachers and disciples, or elder and younger sisters.

18. GOING TO PEOPLE’S HOMES:

If there is a separate seat, you may sit; do not sit indiscriminately, and do not glance from side to side. Do not engage in miscellaneous conversation. Do not laugh excessively.

When someone asks about the scriptures, know when it is appropriate to answer; do not answer at an inappropriate time. If teaching the Dharma to a woman, do not speak softly or whisper, and do not speak at excessive length. Do not speak about the Buddha-Dharma in a confused manner, answer incoherently, or boast of your extensive learning in hopes of gaining their reverence.

Do not falsely display dignified conduct or feign the appearance of one in meditation in hopes of gaining their reverence. If the host serves a meal, even though it is not a Dharma assembly, do not neglect dignified conduct and proper decorum. Do not sit improperly in a tavern.

Do not sit and converse with a woman in an empty house or secluded place. Do not exchange letters with her or ask favors of her, and so forth. Do not imitate laypeople in exchanging gifts.

Do not form relationships with laypeople as parents and children, elder and younger sisters, or elder and younger brothers. Do not manage another person’s household affairs. Do not speak of the faults of the Sangha.

If you return to a lay household to visit relatives, first go to the central hall and bow to the Buddha; or, before an image of a holy being in the house, stand upright and respectfully salute it. Then greet your parents and all relatives on both the paternal and maternal sides. Upon returning home, do not tell your parents: “My teacher is strict; the monastic life is difficult, lonely, austere, bitter, and full of hardship in every respect.” You should speak of the Buddha-Dharma so that your parents may give rise to faith and increase their merit.

Do not sit or stand for long periods with young children among your relatives, engage in miscellaneous conversation, or laugh and joke with them. Do not inquire into disputes or into the good and bad affairs of the family. Do not travel at night.

If darkness falls and you must stay overnight, use a separate bed, sit more and lie down less, and single-mindedly recollect the Buddha. As soon as your business is finished, return; do not become attached and remain there.

19. SEEKING ALMS:

You must go together with a mature and experienced person. If no one can accompany you, you must know which places are appropriate to visit. When arriving at the entrance of someone’s home, be mindful of your deportment and do not lose your dignified conduct.

If no man is present in the household, do not enter the doorway. If you wish to sit, first examine the place: if there are weapons, you should not sit there; if there are precious objects, you should not sit there; if there are women’s ornaments, clothing, or bedding, you should not sit there. If you wish to expound the scriptures, you must know when it is appropriate to speak and when it is not.

You should not say, “If you give me food, you will gain merit.” You should not implore earnestly or make demands. Do not expound extensively on cause and effect in hopes of receiving more. Do not repeatedly visit the homes of close acquaintances or devoted donors, or familiar hermitages and monasteries, to demand food.

20. ENTERING A VILLAGE:

Enter only when necessary for the Three Jewels, to care for the sick, or for similar purposes. If there is no necessary business, do not enter. Do not walk hastily.

Do not swing both arms broadly as you walk. Do not walk while looking at people and things on either side. Keep your body upright, look straight ahead, and walk.

Do not walk together with youths while talking, laughing, and joking. Do not walk behind a woman or intermingle with women walking ahead. Do not walk behind a drunken or deranged person or intermingle with them walking ahead.

Do not deliberately look at women. Do not cast sidelong glances at women. If you encounter a venerable elder or an acquaintance, stand to one side and respectfully salute them with full attention.

If you encounter amusements, feats of illusion, or strange spectacles, you should not watch them. If you encounter government officials or powerful persons, regardless of their rank, you must move aside and avoid them. If you encounter people fighting, keep far away and pass by; do not stop to watch.

Whenever you encounter a ditch or a place where the path has been washed away, do not jump across it. If there is another path, go around; if there is no other path and everyone must jump across, you are permitted to do so. Except on account of illness or urgent business, do not ride a donkey, horse, or the like.

If circumstances temporarily require you to ride, do not whip or spur the animal to run quickly for your own amusement. Upon returning to the monastery, do not boast about the strange sights you saw in the city, and so forth.

21. GOING TO THE MARKET:

Do not haggle over whether goods are expensive or cheap. Do not sit at a woman’s stall. If someone offends you, skillfully avoid them and leave. Do not go about searching for the lowest price. Once you have agreed to buy an item from one person, even if another person’s item is cheaper, do not abandon the first seller to buy from the second, thereby causing the first seller displeasure. Be careful not to stand surety for anyone and consequently incur a debt.

22. DO NOT ACT ON YOUR OWN AUTHORITY:

Before going out, coming in, departing, or returning, first inform your teacher. Before sewing a new Dharma robe, first inform your teacher; before putting on a new Dharma robe, first inform your teacher. Before shaving your head, first inform your teacher.

If you are ill and need to take medicine, first inform your teacher. Before performing work for the Sangha, first inform your teacher. If you wish to possess writing implements or paper for your personal use, first inform your teacher.

If you wish to recite a particular sutra, first inform your teacher. If someone gives you something, first inform your teacher; accept it only if your teacher permits you to do so. If you wish to give something of your own to another person, first inform your teacher; give it only if your teacher agrees.

If someone asks to borrow something from you, first inform your teacher; lend it only if your teacher approves. If you wish to borrow something from someone, first inform your teacher; borrow it only if your teacher agrees. When making such a request, whether your teacher grants permission or not, you must bow.

If your teacher does not grant permission, do not become displeased.

23. TRAVELING TO SEEK INSTRUCTION:

If you wish to resolve and discern matters concerning the mind-ground, you must inform your teacher so that you may learn where it is appropriate to go for consultation. If your teacher does not know clearly, you must ask those who are knowledgeable beforehand. You must seek and find a true good and wise spiritual friend before going to consult them.

The ancients said: “You must possess the eye that discerns the Dharma before setting out to seek instruction. If you do not yet possess the eye that discerns the Dharma, and moreover have no guidance from those who have gone before, but rashly set out wandering on foot by yourself, you will merely crowd the monasteries, consume their rice and gruel, and leave your habitual tendencies entirely unchanged. What benefit would that bring to your purpose?

Be careful—be very careful!”

When traveling afar, it is essential to rely upon good companions. One must not travel merely to view mountains, rivers, and scenic sights, gazing upon many things in order to boast about them to others. Upon arriving at any place, one must leave one’s luggage outside and not carry it directly into the hall. One person should watch the luggage while another enters first to offer greetings and inquire about the rules of conduct observed by the resident community. Only afterward may the luggage be brought inside.

24. IMPEDIMENTS TO RECEIVING FULL ORDINATION:

There are thirteen grave impediments:

1) Having defected between the Buddhist and non-Buddhist paths (that is, after receiving full ordination, one entered a non-Buddhist path and now returns to seek ordination again).

2) Having violated another person’s pure conduct (that is, causing for the first time a person who has received the precepts—one of the Buddha’s seven assemblies—to break a root precept).

3) Entering the path with the mind of a thief, that is, with the intention of stealing the Dharma (namely, before receiving full ordination, secretly listening to the bhikshus’ recitation of the precepts or secretly reading the bhikshus’ Vinaya Pitaka).

4) A eunuch (that is, one of the five kinds of persons who are not male).

5) One possessing both sexual organs (that is, a single body possessing both male and female organs).

6) An animal (a dragon, ghost, or the like that has transformed itself into human form to receive full ordination).

7) A nonhuman being (that is, a deva, asura, ghost, or spirit that has transformed itself into human form to seek full ordination).

8) One who has committed a disqualifying offense (that is, one who previously received the five precepts, eight precepts, ten precepts, or full ordination and then committed one of the four grave offenses: killing a human being, stealing five coins, engaging in sexual intercourse, uttering a great falsehood, and so forth).

9) Killing one’s father.

10) Killing one’s mother.

11) Killing an arhat.

12) Causing a schism in the harmonious Sangha.

13) Causing the Buddha’s body to bleed.

If a person has committed even one of the thirteen impediments above and has not yet received ordination, that person must not be ordained. If the person has already received ordination, they must be expelled.

The sixteen lesser impediments:

1) A servant must not be admitted to ordination. (If the master grants permission, the person may be admitted.)

2) A robber must not be admitted to ordination. (If, more than a thousand miles away, the person repents and turns toward goodness, they may be admitted.)

3) A debtor must not be admitted to ordination. (If the debt has been repaid, if relatives repay it on the person’s behalf, or if the creditor forgives it, the person may be admitted.)

4) A person under twenty years of age must not be given full ordination. (Upon reaching the age of twenty, the person may receive it.)

5) Through 9) Persons afflicted with any of the following five illnesses must not be admitted to ordination: leprosy, white leprosy, cancerous sores, wasting disease[7], or insanity. (If the illness is cured, they may be admitted.)

10) If a person’s parents do not grant permission, that person must not be admitted to the monastic life. (If the person entreats the parents and obtains their consent, they may be admitted.)

11) A person holding public office must not be admitted to ordination. (If the person no longer receives a salary or obtains permission from a superior, they may be admitted.)

12) A person who has no robes and alms bowl, or who has borrowed another person’s robes and alms bowl, must not be given full ordination. (However, if the lender promises not to reclaim them immediately but only after the borrower has obtained a complete set of their own, the person may receive ordination.)

13) Failing to state one’s own name.

14) Refusing to state the preceptor’s name.

15) Refusing to request the precepts when instructed to do so.

16) Wearing the clothing of a layperson or wearing the garments and ornaments of non-Buddhist practitioners.

A person sixty years of age must not receive full ordination and may only become a novice.

25. THE PROCEDURE FOR REQUESTING A PRECEPTOR:

Without a preceptor, one cannot receive full ordination. Nor can one receive full ordination with two or more preceptors. When one wishes to receive full ordination, if the preceptor who previously conferred the ten precepts is still alive, one need not request another preceptor. If one’s original teacher is no longer living, one must select an enlightened teacher and make the request. One should bare the right shoulder, kneel, join one’s palms, and say:

“My name is... I now request the Venerable One to be my preceptor. May the Venerable One serve as my preceptor, so that, relying upon the Venerable One, I may receive full ordination.” (Repeat this three times.)

26. THE NAMES AND CHARACTERISTICS OF A BHIKSHU’S SIX REQUISITES:

1) Antarvasa: In Chinese, this is translated as the “inner lower robe” and is also called the “robe for miscellaneous work.” It is a five-paneled robe, with one long and one short section. It may also be an unpaneled robe, or an old seven-paneled or nine-paneled robe may be remade into an antarvasa and formally received and maintained. According to each person’s physique, the standard dimensions are three cubits in length and five cubits in width. The dimensions may be reduced but must not be increased. It must not be made as it is nowadays, three cubits in length and six cubits in width. The same applies to the following two robes.

2) Uttarasanga: In Chinese, this is translated as the “upper robe” and is also called the “robe for entering the assembly.” It is properly a seven-paneled robe, with two long and one short section, and should be made by cutting and sewing the cloth. If there is too little cloth, patches may also be used for the panels. Alternatively, a somewhat worn nine-paneled robe may be remade into an uttarasanga.

3) Sanghati: In Chinese, this is translated as the “double robe” and is also called the “robe of assorted pieces.” It is properly a nine-paneled robe, with two long and one short section. The Mahasanghika Vinaya permits up to fifteen panels but no more; the Dharmaguptaka Vinaya permits up to nineteen panels but no more; and the Mulasarvastivada Vinaya permits up to twenty-five panels but no more. It should be made by cutting and sewing the cloth. A poor person may also cut and sew an uttarasanga into the panels of a sanghati.

4) Nisidana: In Chinese, this is translated as the “sitting cloth.” It should be sewn from two layers. Its length should equal two and a half of the Buddha’s hand-spans—that is, five Zhou-dynasty feet—and its width should equal two of the Buddha’s hand-spans—that is, four Zhou-dynasty feet. When lying down, one spreads out the sitting cloth to keep the body from being soiled. When sitting, one spreads it upon the ground to keep the robe from being soiled.

5) Patra: In Chinese, this is translated as the “vessel of proper measure.” It is made of clay or iron. The largest must not exceed three sheng in capacity, and the smallest must not be less than one and a half sheng. It is used when going on almsround.

6) Water-straining bag: The water strainer is made from thin, fine, soft silk. One must not travel twenty miles without carrying a water-straining bag. This is an essential implement for protecting the lives of sentient beings and, out of loving-kindness, rescuing living creatures; it cannot be omitted.

The verses and mantras for donning the robes are not found recorded in the Vinaya texts, and it appears that their use is not compulsory.

The foremost essential practice prescribed in the Vinaya for all times is the dedicated cultivation of contemplation of the Four Foundations of Mindfulness. Therefore, it must be presented without delay so that monastics may seek and study it.

APPENDIX:

The chapter “Practices of Those Who Wear the Robes” in the Mahayana Mahasamghata Sutra of Kshitigarbha’s Ten Wheels states:

Those who are foolish and arrogant and bear the label of Mahayana lack the power of wisdom. They are still deluded regarding the teachings of the Two Vehicles; how much less could they understand the Mahayana? They are like persons whose eyes are defective and damaged and who therefore cannot see the various colors.

Likewise, when faith is defective and damaged, one cannot understand the Mahayana. If one is incapable of drinking all the water in ponds and rivers, how could one possibly drink all the water in the great ocean? If one does not study the teachings of the Two Vehicles, how could one study the Mahayana?

One must first have faith in the teachings of the Two Vehicles; only afterward can one have faith in the Mahayana. Without faith, what benefit is there in reciting Mahayana texts, for the words become empty! Inwardly harboring the truly erroneous view of annihilation while calling oneself a follower of the Mahayana means failing to guard against the transgressions of the three karmic activities and damaging and disrupting My True Dharma.

After such persons die, they will certainly fall into the Avici hell.

Good man! There are sentient beings who have never applied themselves or diligently cultivated the teachings of the Śrāvaka Vehicle and the Pratyekabuddha Vehicle. Because the faculties of such sentient beings are not yet mature and are inferior, even if they exert a little diligence in expounding to others the wondrous, extremely profound True Dharma of the Mahāyāna, both the speaker and the listener will incur grave offenses and will also act contrary to all Buddhas.

Why is this? Because such sentient beings are truly ignorant, yet regard themselves as intelligent and keen-witted. They have fallen into annihilationism, succumbed to deluded notions, and embraced doctrines of causelessness.

Regarding the results of karma, they conceive thoughts of annihilation, deny all good and evil deeds, falsely discourse on the Mahāyāna, and damage and disturb My Dharma. They call what is not Dharma the True Dharma, and call the True Dharma what is not Dharma. Those who are not truly śramaṇas they call śramaṇas, while those who are truly śramaṇas they call non-śramaṇas.

What is truly not Vinaya they call Vinaya. Ignorant and deluded, arrogant and envious, with partisan minds they praise and support the Mahāyāna teachings, causing them to circulate widely, while they slander, obstruct, and impede the teachings of the Śrāvaka Vehicle and the Pratyekabuddha Vehicle, preventing them from circulating. They are unable, in accordance with reality and relying upon the Dharma of the Three Vehicles, to renounce the secular life, leave home, receive full ordination, and perfect the nature of a bhikṣu; nor do they cultivate in accordance with reality all the causes and conditions of wholesome dharmas.

Persons who rely upon such annihilationist doctrines denying all causes and effects may be human in form, but in truth they are rākṣasas, evil demons. For innumerable great kalpas in the future, they will find it difficult to obtain human bodies. Upon death, they will certainly fall into the Avīci Hell, revolving and passing through the various evil destinies, undergoing many sufferings and torments, and being difficult to rescue.

Such losses and offenses all arise because they entered the Mahāyāna before studying the teachings of the Two Vehicles.

Question: In the Daśacakra Sūtra, the Buddha solemnly admonished the monastic community that one must first study the teachings of the Two Vehicles before being permitted to hear and study the True Dharma of the Mahāyāna. Otherwise, both speaker and listener will incur grave offenses and will also act contrary to all Buddhas. Later, it further states: Most members of the assembly who commit such offenses and incur such losses do so because they entered the Mahāyāna before studying the teachings of the Two Vehicles.

In the present age, there are many men and women who have left home but have not received full ordination; śrāmaṇeras and others bypass the proper sequence and receive the great bodhisattva precepts. There are also persons who, though long ordained, have not received the five precepts, yet all are now permitted to hear the wondrous unsurpassed Dharma. What is the meaning of this?

I respectfully request that this exceptional case be resolved. Moreover, the Mahāyāna and Hīnayāna teachings encompass all three baskets; why, then, is this question now raised solely on the basis of Vinaya studies?

Answer: The Buddhas teach in order to remedy the differing illnesses of sentient beings. Although their teachings differ according to beings’ faculties, the essential point to which they ultimately return is one alone. The Daśacakra Sūtra, as mentioned in the question, speaks specifically about one class of persons who cling to the Mahāyāna and slander the Hīnayāna.

Conversely, the Dharma King Sūtra and others speak specifically about one class of persons who cling to the Hīnayāna and slander the Mahāyāna. Therefore, it further declares that there are certainly not three vehicles. If someone discriminates among the capacities and natures of the Three Vehicles, that person’s tongue will fall into hell, because that person has disparaged the authentic words of the Buddhas.

Thus, Master Bai Xiangshan, upon weighing these two meanings, regarded the matter as difficult. Yet, provisionally explaining it according to the essential purport of the Lotus Sūtra, these two meanings are merely incidental: because beings of dull faculties must be provisionally guided by means of the Hīnayāna; and because some cling to the Hīnayāna, the One Vehicle must be disclosed and revealed to them. The provisional is provisionally manifested from the true meaning of the One Vehicle.

If one does not yet understand the provisional, how much less can one understand the real? Therefore, it is said that one who lacks the capacity to drink the water of a river could hardly drink all the water of the great ocean. This is the point reproached in the Daśacakra Sūtra.

The real is the Real within the provisional. If one does not awaken to the Real, of what use is the provisional? Therefore, those who do not believe this Dharma are persons of overweening pride.

This is what the Dharma King Sūtra repudiates. Now, if one gives rise to the Mahāyāna mind and takes it as the foundation, and thereafter, according to one’s ability, successively studies the Buddha’s provisional and real teachings, one will neither be repudiated by the Dharma King Sūtra nor incur the reproach of the Daśacakra Sūtra. This is why the countries of the Western Regions all had bodhisattva upāsakas, bodhisattva upāsikās, and so forth.

How could the seven assemblies not belong to the Mahāyāna? The Mahāyāna does not abolish the minor observances, as attested by the sixteen royal princes who were bodhisattva śrāmaṇeras in the Lotus Sūtra. Although they had received the bodhisattva precepts, they still bowed at the feet of śrāvaka bhikṣus.

How could they ever have clung to the Mahāyāna and slandered the Hīnayāna? If śrāmaṇeras were definitely not permitted to receive the bodhisattva precepts, then upāsakas and others should likewise not be permitted to receive them. In that case, among bodhisattvas there would be only the two assemblies of bhikṣus and bhikṣuṇīs, and certainly not the seven assemblies.

The Brahmā’s Net Sūtra states: “All beings who possess a mind should be permitted to receive the Buddha’s precepts.” How, then, could this be explained? Can it be that all probationers and śrāmaṇeras are no different from wood and stone? As for permitting them to hear the unsurpassed wondrous Dharma and form an affinity with the One Vehicle, I see no passage that prohibits it.

The only matter of concern is the class of those who have left home without receiving the five precepts. Yet are persons who have left home without receiving the five precepts actually inferior to householders who have not received the Three Refuges?

The Mohe Zhiguan states:

In this latter age of the Dharma, ignorant people hear that the āmrā fruit, the mango, is deliciously sweet. Eager for its taste, they chew even the pit, filling their mouths with bitterness and completely losing the fruit’s sweet flavor. Those without wisdom, who hastily and excessively chew even the pit, are likewise.

They hear it said that there is neither restraint nor non-restraint, that restraint presents no obstruction and non-restraint likewise presents no obstruction. Because there is no obstruction, they call it the unobstructed path. Because they deem everything unobstructed, when lust blazes fiercely, they commit unlawful acts without the slightest shame, differing in no way from birds and beasts.

This is like eating too much salt and consequently contracting a grave illness of thirst. A sūtra states: Those who greedily cling to the doctrine of non-obstruction are as far from the Buddha as heaven is from earth. The Great Sūtra states: To say, “I cultivate signlessness,” is not to cultivate signlessness; it is attachment to non-restraint, not freedom from attachment.

They go so far as to defile the precepts and violate and dishonor the Three Jewels. The downfall of the Buddha-Dharma under the Zhou dynasty was entirely due to this issue. This is called a great obstruction; how could it be non-obstruction?

The Mūlasarvāstivāda Nidāna states:

If, through faith, you leave home in My teaching, earnestly seek nirvana, and cultivate diligently, then even if you wear robes worth a hundred million pieces of gold and silver, dwell in quarters worth five hundred pieces of gold and silver, and partake of food complete with a hundred flavors, I permit all such requisites, and you may rightfully receive and use them. Conversely, if you violate a grave precept while residing in the Sangha’s dwelling place, you are not worthy to consume even a single morsel of food, and the grounds of the monastery will not accommodate even one step taken by you.

The Shan Jian Vinaya states:

There is no evil act of which no one is aware. As soon as it is committed, the guardian spirit of the body sees and knows it; next, persons possessing knowledge of others’ minds know it; and then the celestial spirits know it. The celestial spirits know everything about such a person; therefore, they cry it aloud and transmit the news from one to another. It then reaches the Brahma heavens, and throughout the entire Formless Realm there is no place where it is not known.

According to the Mahāsāṃghika Vinaya:

The Buddha reproached the concealment of offenses, saying: “You were not ashamed when violating the precepts; why, then, are you ashamed to confess?” He then spoke this verse:

One who conceals a transgression falls;

One who discloses it does not fall.

Therefore, tell one who conceals it

To disclose it and thus avoid falling.

The Vinaya-mātṛkā Sūtra says:

It is better to swallow a red-hot iron ball and die than to live without precepts while accepting food offered by the faithful.

The Buddhapiṭaka Sūtra says:

One who has broken the precepts should not wear the kāṣāya robe bearing the appearance of a noble one, even for the time of a single finger-snap.

The Bodhisattva-bhūmi Sūtra says:

The attainment of the thirty-two marks is not due to any other cause; all of them arise from observing the precepts. Why is this so? Because one who violates the precepts cannot even obtain a human body of lowly station, much less the excellent marks of a great person.

The Sūtra on the Bodhisattva’s Wholesome Precepts says:

Although the causes and conditions of each of the thirty-two marks are explained in various places, their true cause and condition are diligent observance of the precepts. Why is this so? Because one who neither observes the precepts nor practices diligently cannot even obtain a human body, much less the thirty-two marks.

Within the prohibitive precepts of the śrāvakas, all wholesome dharmas are causes of the fruit of unsurpassed, complete, perfect enlightenment.

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

END OF VOLUME EIGHTEEN

Notes:

1 Sectional birth-and-death: One of the two kinds of birth-and-death. It is the birth-and-death of ordinary beings’ bodies within the cycle of rebirth through the six destinies. Each body, in accordance with its own karmic causes, has a finite lifespan, while its physical form likewise differs accordingly; hence it is called “sectional.”

2 Transformational birth-and-death: Also called inconceivable transformational birth-and-death. It refers to bodies produced by undefiled karma that, relying upon the obstruction of what is knowable as a supporting condition, experience resultant retribution beyond the realm of the Pure Land. This is the birth-and-death of arhats and sages of higher attainment, who have already eliminated the delusions of views and thought. Here, the functioning of karma is wondrous and immeasurable. There are no distinctions of superior or inferior physical form, nor of long or short lifespan; there is only the gradual extinction of deluded thought and the gradual increase of realization. Because delusion and awakening here continually undergo transformation, it is called “transformational.”

3 Five abiding grounds: These are the five abiding grounds, the fundamental afflictions capable of producing all subsidiary afflictions, and hence they are called abiding grounds. There are five kinds of abiding grounds of affliction: 1) the abiding ground of views concentrated in one place, 2) the abiding ground of desire and attachment, 3) the abiding ground of attachment to form, 4) the abiding ground of attachment to existence, and 5) the abiding ground of ignorance.

4 Ground of seeing: The fourth stage among the Ten Grounds of the Three Vehicles. It corresponds to the fruit of stream-entry in the śrāvaka vehicle. The practitioner has perceived the principle of the Four Noble Truths, eliminated the delusions of views in the three realms, and begun to attain the noble fruit.

5 Boundary offense: When a bhikshu commits any one of the four grave offenses covered by the four precepts, it is called a boundary offense. One who commits such a grave offense is cast outside the ocean of the Buddhadharma and can never return to the ocean of pure precepts.

6 Divine Continent: See note 39, Revised Compilation, vol. 14 (Vietnamese edition).

7 Càn tiêu: See note 6, Revised Compilation, vol. 11 (Vietnamese edition). Pāli, Vin. i. 72, the five diseases: kuṭṭhaṃ (leprosy), gaṇḍo (boils), kilāso (scaly eczema), soso (pulmonary tuberculosis), apamāro (epilepsy). (Note to the Dharmaguptaka Vinaya, translated by Venerable Thích Đỗng Minh).