English (machine translation)

Language: English
Extent: 204 passages, 57,189 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1807 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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2 — 150 parts

Text

1.1

Composed by the Śramaṇa Dingbin of the Zhenguo Daochang on Mount Song.

Looking at this: internally, it accords with the profound principle, transcending all marks to rest in still serenity; externally, its wondrous essence flows forth, responding to the capacities of beings to expound the teaching. Thus it can stretch a precious raft across the waves of desire, shine a jade mirror upon the source of the mind, sprinkle the water of samādhi over the trichiliocosm, and diffuse the fragrance of moral discipline through hundreds of millions of worlds. Proclaiming far and wide the teachings of existence and emptiness, it casts away clingings to the two extremes; broadly laying out the noumenon and phenomena, it brings awakening to the true exposition of the Single Reality. The five vehicles harness together, and the two treasuries open alike. In discussing the ten thousand good deeds, the gate of moral discipline is the foremost; from the initial opening of taking refuge down to the ultimate attainment of wondrous awakening, what level is not cultivated, and what noble one does not train in it? How great it is! Nothing can adequately praise it! As for the title, 'Bhikṣu-prātimokṣa of the Dharmaguptaka': 'Dharmaguptaka' is the name of the root piṭaka and teaching, taking having wealth as its meaning; 'bhikṣu' is the practitioner who is protected, taking his name from receiving the training; 'moral discipline' (śīla) protects the six faculties to illuminate adherence and banishes the seven wrongs to manifest the essence; 'root' (mūla) possesses virtues containing manifold goods and embodies meanings in manifold ways—it is the essential gateway to the five categories of offences and seven classes of offences, the subtle key to the ten benefits and hundreds of practices; it flows with the medicinal flavours of the Snowy Mountains, and imbibes the sweet springs of the jeweled peaks. Because it comprehensively gathers all these meanings, it is called the 'root'. Therefore, the title says 'Bhikṣu-prātimokṣa of the Dharmaguptaka' (containing twenty thousand and nineteen characters).

1.3

Being about to explain this text, it is differentiated into four gates: first, comprehensively examining all teachings; second, specifically analyzing this text; third, the origin and history of its transmission and translation; fourth, analyzing and explaining according to the text. First, as for the intent of comprehensively examining all teachings: although the gates of teaching are measureless, two meanings will briefly be discussed to instruct those who have not heard them. As for the two meanings: first, among the gates of the three trainings, the training in higher moral discipline ranks first, because it can establish the meaning of samādhi and prajñā. Hence the Yogācārabhūmi explains the three trainings, saying: 'Because it establishes samādhi, because it is that on which knowledge relies, and because it is the most supreme meaning.' The Bequeathed Teaching Sūtra says: 'Relying upon this moral discipline, one can give rise to all dhyāna-samādhis and the wisdom that extinguishes suffering.' The preface to the Vinaya says: 'Such is the hall of the true Dharma, adorned with the seven factors of awakening, with the prohibitory precepts as its steps, trodden by the worthy and the noble.' All share this meaning. Second, in the gate of the seven noble treasures, moral discipline ranks second because one leaves home and undertakes the prohibitory precepts through faith; therefore, after faith, the treasure of moral discipline is distinguished. When faith and moral discipline are perfected, one is capable of properly hearing the Dharma, and subsequently, by using renunciation and generosity to adorn the mind, hearing and renunciation are explained next; through this provision, reflection and cultivation are engendered, and reflection and cultivation spoken together are collectively called wisdom. Wisdom must sever evil, aided and accomplished by shame and remorse. Because these seven noble treasures provide for good dharmas, kings and thieves cannot rob them, and water and fire cannot harm them; being the most supreme among treasures, they are named thus.

1.4

Question: Why is the wisdom of hearing explained separately, while reflection and cultivation are discussed together? Answer: Hearing must depend on others, whereas reflection and cultivation arise from oneself; their functions differentiate into two aspects, so their separation and combination differ. This, then, briefly examines the general intent of the teachings. If the training in higher moral discipline is not established, the other two trainings have nothing on which to rely; if the seven treasures have a deficiency, the remaining six jewels are also lost. Therefore, one must first train in the treasure of moral discipline to fully prepare the merits.

1.5

Second, as for specifically analyzing this text, it is differentiated into four gates: first, the capacities for which the teaching was intended; second, the benefits of expounding and listening to it; third, the piṭaka and vehicle under which it is subsumed; fourth, the distinction of its central theme and essence. First, regarding the capacities for which the teaching was intended: broadly speaking, the prātimokṣa sūtra is only for bhikṣus and bhikṣuṇīs; among bhikṣus and bhikṣuṇīs, it is universally for the practice of the three vehicles as well as humans and devas, because moral discipline properly brings about the pleasurable fruits of humans and devas. Hence the Vinaya states: 'Upholding moral discipline brings birth in two paths: heaven and among humans; breaking moral discipline brings fall into two paths: hell and among animals.' Among the three vehicles, those of the two vehicles must depend on the perfection of the training in higher moral discipline before they can cultivate samādhi and prajñā, and for the Mahāyāna, the threefold pure precepts include it. Hence the Avataṃsaka states: 'Moral discipline is the root of unexcelled bodhi; one should completely uphold pure moral discipline. If one can completely uphold pure moral discipline, all the Tathāgatas will praise him.' The Nirvāṇa Sūtra says: 'A bodhisattva protects a duṣkṛta offence just as he protects a swimming float.' Thus we know it is universally for people of the five vehicles. If differentiated strictly according to its origin, the Khandhaka on the Recitation of the Prātimokṣa says: 'At that time, the World-Honoured One was in a quiet place, reflecting and thinking: "I instituted the precepts and recite the prātimokṣa with the bhikṣus. Among them are faithful newly ordained bhikṣus who have not yet heard the precepts and do not know how to train in the precepts. May I now allow the bhikṣus to assemble in one place to recite the prātimokṣa precepts." At that time, the World-Honoured One emerged from the quiet place, assembled the bhikṣus on this account, and instituted that they should harmoniously assemble and recite it together every half-month.' This is explained at length in the Vinaya.

1.6

Second, as for the benefits of expounding and listening: first, to clarify the benefits of expounding, there are briefly two meanings: first, it is like seeing the Buddha in person. Hence the prātimokṣa sūtra says: 'Do not say that I have entered nirvāṇa, and that those of pure conduct have no protector. I now speak the prātimokṣa sūtra (the one fascicle of the prātimokṣa) and have also well expounded the vinaya (the great treasury of subjugation). Though I attain parinirvāṇa, you should regard them as the World-Honoured One.' A sūtra says: 'You should know that this is your Great Master.' Its intent is the same. Second, through it, afflictions are severed. That is, the prātimokṣa sūtra says: 'The seven Buddhas, as the World-Honoured Ones, eliminated all defilements. Having spoken these seven prātimokṣa sūtras, all bonds were liberated; having already entered into nirvāṇa, all proliferation was forever extinguished. Spoken by the revered Great Rṣi, praised by the sages and worthies, practiced by the disciples, they enter tranquil nirvāṇa.'

1.7

Second, to clarify the benefits of listening, there are also briefly two meanings: first, recognizing the characteristics and safeguarding them. As the text of the prātimokṣa says: 'Desiring to eliminate the four offences of defeat... and so forth, down to: the assembly gathers, listen to what I say.' Second, obtaining superior benefits and happiness. As it says: 'Able to obtain three kinds of joy, and with pure moral discipline and wisdom, one immediately attains the foremost path,' and so forth. According to Yogācārabhūmi, chapter twenty-two, one should know that a person endowed with moral discipline has ten merits and superior benefits: first, from observing for oneself that one's moral discipline is pure, one attains absence of regret; from absence of regret, delight; from delight, joy arises; from joy, the body is at ease; from ease, one experiences bliss; from bliss, the mind is concentrated; from concentration, one can see in accordance with reality; from seeing in accordance with reality, one develops revulsion; from revulsion, one is freed from desire; from freedom from desire, one realizes liberation, knowing oneself that one can attain parinirvāṇa in the realm of nirvāṇa without residue. Second, at the time of death, one knows that one will go to a good rebirth, and being free of regret and resentment, it is called a virtuous death. Third, excellent praise and renown are widely heard throughout all regions. Fourth, one sleeps peacefully and wakes peacefully, remaining far removed from all physical and mental distress. Fifth, whether sleeping or waking, all the devas protect one. Sixth, towards violent persons, one has no fear of their malice. Seventh, even when enemies and bad friends find an opportunity, one is always protected. Eighth, even when goblins, ghosts, and spirits find an opening, one is always protected. Ninth, there are no hardships regarding the Dharma; one receives various offerings from others, and kings and great ministers respect and honour one. Tenth, whatever one wishes is accomplished: if one wishes to be born into a great kṣatriya or brahmin family, or the heaven of the Four Heavenly Kings up to the Heaven of Controlling Others' Emanations, it will immediately be according to one's wish. If one further aspires and delights to enter the four dhyānas and abide in the present-life happiness, or if one further aspires and delights to enter the formless absorptions, or if one further aspires and delights in ultimate nirvāṇa, all will be according to one's wish. Now, in the text of the prātimokṣa, 'fame and offerings' corresponds to the third and ninth; 'birth in heaven' corresponds to the second and tenth; 'attaining the foremost path' corresponds to the first and tenth; the remaining superior benefits are omitted without discussion. As for the ten benefits in the Vinaya, meaning the gathering of the saṃgha and so forth, lest it become too burdensome they are not recounted.

1.8

Third, the piṭaka and vehicle under which it is subsumed: among the three piṭakas, it is subsumed under the Vinaya; among the three vehicles, since it is studied in common by all, it is universally subsumed under the three vehicles, because the moral discipline of the prātimokṣa is subsumed under the threefold pure precepts.

1.9

Fourth, as for the distinction of its central theme and essence: first the theme, then the essence. To explain the theme first: this text completely takes the Vinaya Piṭaka as its theme, unlike sūtras such as the Lotus and the Nirvāṇa which make particular thematic divisions within a single piṭaka; therefore, this text takes the well-expounded vinaya as its theme. 'Well-expounded' means well-expounded by the Buddha, distinguishing it from non-Buddhists who, through improper exposition, instituted the chicken precept and the like. 'Vinaya' translates as subjugation (tiaofu). Vasubandhu's Mahāyānasaṃgraha-bhāṣya, fascicle one, states: ''Tiao' means harmonizing and driving; 'fu' means checking and destroying. It is because it harmonizes and reins in the seven evils of body and speech, and checks and eradicates all evil deeds.' Next, to distinguish the essence: Yogācārabhūmi, chapter eighty-one, states: 'The essence of a sūtra has briefly two kinds: first, text; second, meaning. Text is that on which it relies, and meaning is that which relies on it; these two together are called the sphere of all knowables.' Now the meaning expounded by this sūtra text consists solely of the five categories of offences. According to the Mahāsāṃghika-vinaya, they are called the five categories of offences (wupian), a name handed down together by previous generations. If according to the Dharmaguptaka, they are called the five transgressions (wufan); because they inevitably incur painful punishment, they are called transgressions. They are also called the five classes of transgressions (wufanju), because within each category, many transgressions are gathered together, hence called classes of transgressions. Or they are called the five kinds of regulations (wuzhong zhi). 'Regulations' has two meanings: first, instituted by the Buddha's words in accordance with the Dharma; second, by one's own practice, having the ability to regulate and guard against [faults]. As for the five categories of offences: first, the four pārājikas of the bhikṣus and the eight pārājikas of the bhikṣuṇīs are combined as the first category; second, the thirteen saṃghāvaśeṣas of the bhikṣus and the seventeen saṃghāvaśeṣas of the bhikṣuṇīs are combined as the second category; third, the thirty niḥsargika-prāyaścittikas and ninety prāyaścittikas of the bhikṣus, totaling one hundred and twenty, and the thirty niḥsargika-prāyaścittikas and one hundred and seventy-eight prāyaścittikas of the bhikṣuṇīs, totaling two hundred and eight precepts—aggregating to three hundred and twenty-eight precepts for bhikṣus and bhikṣuṇīs—form the third category; fourth, the four pratideśanīyas of the bhikṣus and the eight pratideśanīyas of the bhikṣuṇīs are combined as the fourth category; fifth, the one hundred śaikṣas and seven adhikaraṇa-śamathas of the bhikṣus, and the one hundred śaikṣas with optionally the seven adhikaraṇa-śamathas of the bhikṣuṇīs, are combined as the fifth category. In total, the bhikṣus have two hundred and fifty precepts, and the bhikṣuṇīs, excluding the seven adhikaraṇa-śamathas, have three hundred and forty-one, or including the seven adhikaraṇa-śamathas, three hundred and forty-eight precepts. All of these constitute the essence of the meaning expounded by the main theme. The two aniyatas serve to prevent faults at their inception; since no actual offence has yet occurred, they do not enter the categories, and will be explained when we come to the text.

1.10

Third, the origin and history of its transmission and translation. In the past, in the tenth year of the Yongping era under Emperor Ming of the Han dynasty, Kāśyapa Mātaṅga travelled and transformed this land; after having people enter the monastic life and shaving their hair, they donned plain cloth robes and received only the three refuges and the five precepts. Down through the time of Emperor Ling of the Han dynasty, for a total of one hundred years, as the number of monks was insufficient, they were unable to receive full ordination. After Emperor Ling, there were five śramaṇas from Northern India who for the first time conferred the precepts upon five individuals of this land; Zhi Faling orally recited one fascicle of the prātimokṣa, which is the ancient prātimokṣa text of today. Later, arriving at the second year of the Jiaping era of the Cao Wei dynasty, ten Indian monks were again obtained, and full ordination was received anew. These, then, were the circumstances of the bhikṣus' receiving ordination. At the end of the Han dynasty and the beginning of the Wei dynasty, there were also bhikṣuṇīs from Eastern India who conferred the precepts upon nuns. Furthermore, arriving at the time of Emperor Wen of the Song dynasty, the Sri Lankan nun Tessarā and others again conferred ordination anew. Only from then onward was there a tradition of transmission of the precepts. Arriving at the Qin dynasty under Yao Xing, posthumously titled Emperor Wenhuan, in the third year of the Huangchu era, an unrestricted great assembly was held before the palace. The emperor asked: "What proof and verification is there of having attained the precepts?" Thereupon Dharma Master Zhiyan requested to go to the Western Regions to inquire about the matter of attaining the precepts. Having reached Northern India, he happened upon an arhat and asked him. The arhat said: "I am a lesser sage and do not fully understand the attainment of the precepts. Stay here for a while; I shall now go and ask Maitreya on your behalf." Thereupon he entered samādhi and ascended to heaven to ask Maitreya for him. Maitreya replied: "The monks and nuns of Cīnasthāna have attained the precepts." He then gave him a one-foot golden flower that manifested as a phantom to serve as proof and verification. After the arhat obtained it, he passed it on to Zhiyan. On the day Zhiyan set out to return, the deity Kapila escorted him to this land; before the palace of Emperor Wen, a golden flower had already appeared beforehand. The Grand Astrologer divined it, saying: "The Buddha-Dharma will arrive within a month; Zhiyan will arrive." On the day he arrived, the matter of proof and verification was concluded, and the golden flower vanished once again. Furthermore, arriving at the Yao Qin dynasty, there was the Tripiṭaka Master Buddhayaśas from Khotan, who translated the great Dharmaguptaka-vinaya and also collated the ancient prātimokṣa anew; only then was a homage added to the beginning of the text. Later, there was the śramaṇa Zhi Faling of the Jin dynasty, who came from Khotan to the Qin state and also collated and established [the text] anew. Furthermore, arriving at the Yuan Wei era, Vinaya Master Huiguang edited and revised its text, also retaining the homage. Following Vinaya Master Fayuan of the Qi era, who carefully checked the great vinaya, another text was produced, which removed the homage, out of support for the ancient text from the Han era. Now, retaining the homage while also relying on the great vinaya, we hope that the meaning may be complete and the conditions and explanations made manifest, aspiring that those who chant and recite it will not suffer a diminution of their merit. This, then, concludes the brief explanation of the transmission and translation.

1.11

Fourth, analyzing and explaining according to the text. Within this text, three sections are broadly opened: first, the section on praising virtues and practicing together; second, the section on opening the essential tenets and examining closely; third, the section on concluding instructions and directing aspiration. Within the section on praising virtues and practicing together, there are two parts: first, the verses praising the virtues of the precepts; next, practicing together in harmony. Within the verses of praise, the twelve lines of verse are divided into four: the first single verse reverently transmits the true Dharma; the second part has four verses instructing the etiquette of listening; the third part has five verses distinguishing benefits from losses; the fourth part has two verses clarifying its superior virtues. To explain the first verse reverently transmitting the true Dharma: the Three Jewels are worthy of reverence, and the Dharma is surely fit to be transmitted. Therefore, the text states, "I bow my head in homage to all the Buddhas, and to the Dharma and the Sangha of monks," which pays reverence. "Now I expound the vinaya Dharma, so that the true Dharma may long endure," which transmits the true Dharma. There are three grades of homage, of which bowing the head is the most venerable; hence the Kośa says, "Bowing the head and touching the feet is therefore called reverent homage." The object of reverence is precisely all the Buddhas, as well as the Dharma and the Sangha; first revering the Three Jewels is used to indicate an auspicious sign, so that in transmitting the true Dharma there may be no calamities or obstacles. The *Tattvasiddhi-śāstra* says, "The Three Jewels are the most auspicious; therefore I now list them first." Regarding "Now I expound the vinaya Dharma": vinaya is precisely subjugating and eradicating evil; hence Asvabhāva's *Saṃgraha-bhāṣya*, fascicle seven, states, "Alternatively, that all good can eradicate manifold evils, bring about great nirvāṇa, and eliminate birth and death, is called vinaya." Now, this prātimokṣa text directly cures evil conduct and distantly attains nirvāṇa, so it is called the vinaya Dharma. Regarding "so that the true Dharma may long endure": the true Dharma is twofold: first, the [Dharma of] teachings; second, the [Dharma of] realization. Declaring and transmitting it every half-month causes the teaching Dharma to long endure; relying on it and attaining realization causes the realization Dharma to long endure.

1.12

Next, explaining the four verses that instruct the etiquette of listening: the text is divided into three: first, instructing by praising virtues; second, instructing by citing categories; third, instructing by citing testimony; in these three instructions, each enjoins the etiquette of listening. First, explaining the first passage. It praises this prātimokṣa text as possessing extensive and noble virtues; extensive, so it is like an ocean without shores, just as the *Viniścaya-saṃgrahaṇī* states that when the third karmavācanā is completed, forty-two thousand rivers of merit and fortune immediately reach into one's person—this is the extensiveness of the teaching. Noble, so it is like a jewel, because the precepts are counted among the seven noble treasures. The seven noble treasures are: first, faith; second, morality; third, learning; fourth, renunciation; fifth, wisdom; sixth, shame; seventh, dread of blame, as already distinguished in the introduction. Guarding them so that they are not lost, it therefore says, "wishing to guard them." Regarding "May the assembly gather and listen to me speak": it enjoins the etiquette of listening. That is, they must be in harmony, not permitting a separate assembly, nor failing to come while giving their consent; therefore it says "the assembly gathers," which will be extensively explained below. Second, instructing by citing categories: it briefly cites two categories of offences and a small portion of the third; the first category means perpetual expulsion, hence called the four offences of defeat (these offences must be eliminated). The remainders rely on the Sangha for confession, hence called saṃghāvaśeṣa (these evils must be eradicated). Committing a lapse entails forfeiting property, hence called forfeiture and lapse (these offences must be obstructed; obstruction means blocking them). The formal acts for these three categories are somewhat difficult, and therefore they are cited specifically, while the remainder are accordingly omitted. The injunction to listen is the same as before. Third, instructing by citing testimony: that is, citing the seven Buddhas of the past and present as having spoken identically: first, Vipaśyin; second, Śikhin; third, Viśvabhū; fourth, Krakucchanda; fifth, Kanakamuni; sixth, Kāśyapa; seventh, Śākyamuni. The abbreviated precepts of the seven Buddhas are as in the text below. The extensive teaching of Śākyamuni is as distinguished in the main doctrinal section. Between the extensive and the abbreviated, although there are differences in the text, their significance and intent do not differ; hence it says, "have spoken this matter for my sake." Regarding "I now wish to expound it well": reciting the text without omission. Regarding "May all worthy ones together listen": the etiquette of listening to the Dharma is to assemble together in harmony.

1.13

Next, explaining the five verses distinguishing benefits from losses: the text is divided into two: first, there are three verses showing that upholding [the precepts] brings the path to the most superior rebirth, while breaking them forfeits this benefit. Next, there are two verses showing that upholding them brings the path to definitive excellence, while breaking them forfeits this benefit. First, explaining the preceding text: it is further divided into two: the first two verses show the attainment of superior rebirth and the attainment of meditative rebirth; the next single verse shows that dying with broken precepts necessarily entails anxiety and dread. The preceding text is divided into two: first, clarifying the simile and its application; next, citing the benefits to encourage. In the simile, in terms of facts, it is like a person whose feet are ruined. In the application, in terms of Dharma, it corresponds to ruining the precepts. Next, citing the benefits to encourage: whether gods or humans, all are superior rebirths; among the five destinies, these are the most superior, so distinctions are made within them. Humans and gods of the desire realm are simply called superior rebirth, while the gods of the form and formless realms are called superior rebirth and also called meditative rebirth, as is easy to understand from the text. Next, explaining the single verse on dying with broken precepts: in the simile, in terms of facts, it is the distress and regret over previously having linchpins and axles that were not sturdy; in the application, in terms of Dharma, it corresponds to previously violating and breaking the prohibitive precepts. If one violates a grave precept, the simile is like breaking an axle; if one violates a minor precept, the simile is like losing a linchpin; at the time of death, when the signs of the perilous destinies appear, one then harbors dread. Hence the *Mahāparinirvāṇa-sūtra*, fascicle eleven, says: "What is called dying with broken precepts? Violating and transgressing the prohibitive precepts enacted by the Buddhas of the past, future, and present—this is called dying with broken precepts." Next, explaining the two verses on the path to definitive excellence having opposition and conformity: the first verse shows the preparatory practice for the noble path; the next verse shows the intrinsic nature of the noble path. The noble path cuts off afflictions, definitively preventing one from returning to being an ordinary person; therefore it is called the path to definitive excellence. First, explaining the first verse: in the simile, in terms of facts, it is viewing beauty and ugliness in a mirror; in the application, in terms of Dharma, it corresponds to reciting the characteristics of the precepts to understand wholeness and breach. Wholeness gives rise to joy; because of joy, the body is at ease; because of ease, one experiences pleasure; because of pleasure, one attains samādhi—this directly conforms to the preparatory practice for the noble path. Breach gives rise to grief; because of grief, burning torment of body and mind arises, directly opposing the noble path. Next, explaining the nature of the noble path: in the simile, in terms of facts, it is the advance and retreat of the brave and cowardly; in the application, in terms of Dharma, it is purity and defilement, ease and fear. If one can forever cut off the afflictions of breaking precepts, it is called brave advance, which is purity and ease; ease means the peace and bliss of tranquil nirvāṇa. If one cannot cut off the afflictions of breaking precepts, it is called cowardly retreat, which is defilement and fear; fear means the exceedingly prolonged terrors of the three bad destinies. Next, explaining the two verses specifically clarifying superior virtues: the text has two parts: the first verse and a half directly clarify the superior virtues; the next half-verse establishes the recitation based on superiority. First, explaining the preceding text: in the simile, in terms of facts, there are four different supreme things; in the application, in terms of Dharma, it unites all four supreme things. "In the world the king is supreme" because his power and authority are great. "Among all streams the ocean is supreme" because it accommodates all. "Among all stars the moon is supreme" because its cool radiance is superior. "Among all sages the Buddha is supreme" because his virtues are immeasurable. Next, explaining the application to Dharma: regarding "Among all vinayas": vinaya is of three kinds, namely the prātimokṣa, the dhyāna, and the outflow-free, which are called all [vinayas]. Among all vinayas, the prātimokṣa text is supreme, being first among the three trainings, as it gives rise to the remaining trainings. Supreme contains four meanings: first, its power crushes the breaking of precepts; second, it accommodates virtues numerous as the sands of the Ganges. Because the person who upholds the precepts is pure as a vessel, they accommodate all worldly and supramundane virtues. Third, its bliss is like cool radiance; fourth, the virtues of the precepts are immeasurable. Next, explaining the half-verse establishing the recitation based on superiority: because it possesses the four kinds of superiority as above, the Tathāgata based upon this established the regulation enjoining recitation every half-month. If the interval were too prolonged, it would lead to neglect; if the interval were more hurried, it is feared the matter would be troublesome; therefore it is recited only half-month by half-month.

1.14

From here below is the second [section]: harmonious cultivation together. The text is divided into three: first, the prescription of harmony (from "When the harmonious Saṃgha has assembled..." down to the answer, "The recitation of the prātimokṣa and karmas"); second, the prescription of common acts (from "May the venerable Saṃgha listen..." onward); third, the exhortation to listen and cultivate (from "Venerable ones, I now wish to recite..." onward). First, the prescription of harmony is the preliminary preparation for the two matters of reciting the prātimokṣa and conducting karmas. Therefore, the Vinaya states: "'Harmonious' means one karma and one recitation of the prātimokṣa." Whenever harmony is prescribed, it must rely upon a shared boundary; hence, these two gates must be distinguished: first, a general explanation of the differences among boundaries; second, a direct explanation of the harmonious Saṃgha assembly. In the first general discussion, there are eleven kinds of boundaries: three natural boundaries, four great boundaries, and four minor boundaries, making eleven. Or, according to the Samantapāsādikā, adding one natural boundary makes twelve. Furthermore, discussing more comprehensively, adding the natural water boundary, the boundary for keeping robes (cīvara-avippavāsa), the storeroom, the poṣadha hall, the consecrated pure ground, and so forth, makes seventeen kinds in total. Now, explaining the original arising of the natural boundary: When the Buddha first instituted it, he commanded all disciples within an entire conversion district to gather together on the poṣadha day. Mahākapphiṇa was a great arhat who, relying on his own purity, had this thought: "Whether I attend the recitation of the prātimokṣa or do not attend, I am pure." Therefore, he did not attend. The Buddha summoned him in person and penalized Kapphiṇa, making him walk on foot without using his supernatural powers. He said to Kapphiṇa: "The ritual of reciting the prātimokṣa should be treated with respect, honor, and reverent service. If you do not wish to respect and honor it, who will? If you do not assemble in one place and recite it together, you incur a duṣkṛta." According to the Mahāsāṃghika-vinaya, fascicle 27, it was Aniruddha who was penalized and made to walk on foot, arriving only after great suffering because he lacked physical eyes; this is explained in detail in the Vinaya. Subsequently, because gathering an entire conversion district caused fatigue and neglected monastic tasks, permission was granted to establish a poṣadha hall anywhere by a ñattidutiya-kamma, and to recite the prātimokṣa therein. At that time, the establishment of boundaries had not yet been prescribed; traveling long roads to gather at a single poṣadha hall was still extremely exhausting, so permission was further granted to establish a great boundary anywhere and recite [the prātimokṣa] together in harmony. Before the establishment of boundaries, assembly relied on the natural boundary. Concerning this natural boundary, three distinct types have been traditionally handed down from antiquity: First, according to the Daśabhāṇavāra-vinaya, fascicle 22: "The monks first built a monastery in a village without a monastery and had not yet demarcated a boundary. At that time, how far did it extend? The Buddha said: 'According to the village. The boundary limits of the village are the limits of the monastery.'" Ancient commentators determined: This is a distinguishable village; those who wish to establish a boundary must assemble the whole village. This means knowing in which houses there are monks who can be called together; hence, it is called "distinguishable." Second, regarding an indistinguishable village, according to the Mahāsāṃghika-vinaya, fascicle 8: "Measure seven bows of five forearms each, and plant an āmra tree. Within the distance of seven āmra trees, whoever performs a karma performs a valid karma. If different assemblies see one another, there is no offence of a schismatic assembly (gaṇa-bhedaka)." Ancient commentators determined: Since being in the same village and different assemblies seeing one another is allowed without an offence of a schismatic assembly, we clearly know that this refers to not knowing in which houses there are monks or no monks within a village, so that all cannot be summoned; hence, it is called an "indistinguishable village." Third, regarding a wilderness (araṇya) far from any village, when one wishes to demarcate a boundary in a monastery, according to the Daśabhāṇavāra-vinaya: "When the monks first build a monastery in an uninhabited wilderness without villages, how far does it extend? The Buddha said: 'One square krośa.'" Ancient tradition, based on the notes in the Za baozang jing, says: "A krośa is five li." Now, examining this: the Daśabhāṇavāra belongs to the Sarvāstivāda school; according to the Sarvāstivāda school, measuring a bow at four forearms, five hundred bows make one krośa, which calculates to two li. Thus the Kośa verse says: "Four forearms are the measure of a bow; five hundred [bows] are a krośa." Why should one not rely on this? Furthermore, according to the Samantapāsādikā, fascicle 17: "The wilderness boundary is seven gabbhā; one gabbha is twenty-eight forearms. If they are not of the same mind, they may perform the ritual acts." This calculates to fifty-eight paces and a half, plus one foot and eight inches. Since it says "if they are not of the same mind," we clearly know the meaning is the same as an indistinguishable village, so nearby assembly is permitted. If this one is added, there are four natural boundaries; within all four natural boundaries, monks may be gathered to demarcate an established boundary (sīmā). In water, a boundary may not be established; one may only perform face-to-face rituals and the like therein. As in the Samantapāsādikā, one only takes the reach of water splashed by a strong person in the assembly to serve as the natural boundary. Within the circumference of the four natural boundaries, when one wishes to establish a boundary, all monks must attend the assembly; giving consent (chanda) is not permitted. Once the monks are gathered, according to what the Saṃgha considers suitable, they establish either a large or small poṣadha boundary. As for this poṣadha boundary, one may use the temple embankment, following its bends and curves as the landmarks; or in open ground, one may set firm stones or hammer in timber; or point to trees or mountains, taking whatever is pleasing to the mind. One monk is made to strike the wooden block and announce to the Saṃgha, and the Saṃgha's karma master, following the announced boundary markers, establishes it by a ñattidutiya-kamma. Once the boundary is established, all within this boundary must attend the assembly. Even if one has an impediment and cannot attend in person, one must send one's consent and purity to the Saṃgha. In the Saṃgha, karmas are performed first according to any other pending matters, and only afterwards is the prātimokṣa recited. However, of poṣadha boundaries, there are four large ones and one small one. The four are: First, the boundary where both persons and Dharma are shared. As discussed above, this is established originally within a single monastery. This boundary was originally instituted without reference to food, and thus receives this name. Second, the boundary where both food and Dharma are shared. For example, if two monasteries previously maintained separate boundaries where both persons and Dharma were shared, but now the two monasteries suddenly wish to share food and perform rituals together, the two monasteries each revoke their old boundaries with a ñattidutiya-kamma, announce the combined landmarks of both monasteries together, perform another karma, and unite as a boundary sharing both food and Dharma. Third, the boundary where Dharma is shared but food is separate. For example, if two monasteries previously maintained separate boundaries where both persons and Dharma were shared, but now the two monasteries only wish to share Dharma while eating separately, the two monasteries each revoke and re-establish their boundaries; this should be understood according to the preceding. Fourth, the boundary where food is shared but Dharma is separate. For example, if two monasteries previously maintained separate boundaries where both persons and Dharma were shared, but now the two monasteries wish to share food but not perform rituals together, the monks of both monasteries gather at either monastery, or may gather at the monastery with food, and perform a ñattidutiya-kamma to eat together in harmony. In this case, there is no need to revoke the previous old boundary. Searching the Buddha's original intent, boundaries are established based on whether Dharma is shared or distinct; here, because they only wish to share food and do not wish to share Dharma, they do not revoke the previously established ritual boundary. The karma procedures for establishing the above four boundaries are detailed in the "Poṣadha-khandhaka" of the Vinaya, each established according to its own form; within the boundary markers, all must assemble together. Furthermore, according to the "Poṣadha-khandhaka," there must be a minor boundary. That is, on the poṣadha day, if traveling monks can achieve complete harmony, establishing a great boundary together and reciting the prātimokṣa within it is best. If they cannot, traveling with companions, they should step off the road and gather in one place, establishing a minor boundary together to perform the recitation of the prātimokṣa. The text for establishing the ritual states: "May the venerable Saṃgha listen! There are now so many monks assembled. If the time has arrived for the Saṃgha, may the Saṃgha consent to establish a minor boundary. This is the motion." The karma is understood accordingly. This is called the boundary for difficult recitation of the prātimokṣa, and also called the boundary of a specific number of persons. The four large boundaries and one small boundary above are all called poṣadha boundaries. Within the four large boundaries mentioned earlier, when the summer retreat ends on the day of pravāraṇā, one must also rely on them to perform pravāraṇā. If traveling on the road, when there is difficulty in pravāraṇā on the day of pravāraṇā, a minor boundary is also permitted, conforming to the recitation of the prātimokṣa. The text for establishing the minor boundary for difficult pravāraṇā states: "May the venerable Saṃgha listen! As far as the sitting places of these monks, if the time has arrived for the Saṃgha, may the Saṃgha consent to establish a minor boundary at this place. This is the motion." The karma is understood accordingly. This is called the boundary for difficult pravāraṇā, and also called the boundary filling the sitting places. Furthermore, the ordination platform and the [minor boundary for] difficult ordination, together with the two previous minor boundaries for recitation of the prātimokṣa and pravāraṇā, make four minor boundaries; combined with the four great boundaries and three natural boundaries, these make eleven boundaries. Among the three natural boundaries, if one adds the wilderness boundary of seven gabbhā from the Samantapāsādikā where assembly is difficult, they make twelve boundaries in total. These twelve boundaries are all places where the Saṃgha assembles; the poṣadha hall is a destination, not a boundary that defines the Saṃgha assembly. As for other boundaries such as robe boundaries, pure grounds, and storerooms, none of them serve to define the assembly of the Saṃgha. Detailed discussions of the rituals for establishing and revoking them, and the clarification of their functions, are found in the Great Vinaya and the manual of karmas. Here, this is briefly presented: depending on the case, all monks within the four large and one small boundaries must assemble; hence the text says, "When the harmonious Saṃgha has assembled," and so forth.

1.15

Second, directly explaining the meaning of concord: examining the vinaya texts, there are three passages, which together with this Prātimokṣa make four passages in total. Among these four passages, two directly explain the meaning of concord, and two comprehensively delineate the preliminary procedures (upāya) of performing the rite by screening out the mixed and retaining the pure. First, based on the Campā Khandhaka, concord is explained as: "Dwelling in the same residence, uniting in one place (this refers to those who ought to come coming); at the time of the karmavācanā, those who ought to convey consent conveying consent (this temporarily mentions consent, but in principle actually includes declaring purity as well); and those who are present and eligible to object not objecting (even if pure monks assemble, if they refuse to assent to the legal act, the legal act is not established. Now since they are willing to assent, this is 'those eligible to object not objecting'. If someone is impure, even if they refuse to assent, because their substance is not [counted as] the saṃgha, although they object, it does not rupture the legal rite)." These three points are used to explain concord. Based on the Miscellaneous Khandhaka (Kṣudrakavastu), this is unfolded into five points to exhort people that they ought to be in concord. Thus that text states: "There are five dharmas by which one ought to be in concord: 1. If in accord with the Dharma one ought to be in concord (this refers to poṣadha, karmavācanā, etc., which ought to be harmonized; this means those who ought to come coming); 2. If one abides in silence (this means those who could object not objecting); 3. Conveying consent (this means those who ought to convey consent conveying consent); 4. If one hears it from a trustworthy person (this is a distinction within 'those who ought to come coming'; this person does not understand the Dharma himself, like one newly ordained who trusts his upādhyāya and comes to assemble); 5. Having previously been sitting in the assembly in silence (the former 'abiding in silence' refers to latecomers; this one reveals those who arrived earlier—although their senses differ, their essence is not distinct, because both essentially mean that those who could object do not object)." Since subsuming the five forms the three concords, among the senses of the three concords, the first—those who ought to come coming—corresponds in this text to "the saṃgha is assembled". Those who ought to convey consent conveying consent corresponds in this text to "the monks who have not come have declared their consent and purity". Those who could object not objecting corresponds in this text to the two words "in concord". However, the name "concord" has two meanings: first, in terms of its specific sense, it is that those who could object do not object; second, in terms of its general sense, it encompasses those who ought to come coming and conveying consent, etc., being collectively named concord. If one further adds screening the assembly and the questions and answers, these are the preliminaries for the karmavācanā and the recitation of the prātimokṣa. However, before the recitation of the prātimokṣa, questions and answers regarding the request for bhikṣuṇī instruction are also added; if it is solely a karmavācanā and not intended to recite the prātimokṣa, then this is not needed. As for what was mentioned earlier about the two passages screening out the mixed and retaining the pure as the preliminary procedures for performing the rite: this Prātimokṣa text is one, as briefly differentiated above. Furthermore, in the Kaṭhina Khandhaka, there is another passage, which constitutes the two passages clearly explaining the preliminary procedures of the rite. As that text states: "The saṃgha has assembled and is in concord; let those who have not received the full precepts go out; let those who have not come declare their consent. What is the saṃgha now to do? One should reply: 'Suspension of the kaṭhina robe.'" According to the transmission of past generations, prior to the karmavācanā, based on that text, this is unfolded into six procedures: 1. Asking: "Has the saṃgha assembled?" (Reply: "It has assembled.") 2. "Is it in concord?" (Reply: "It is in concord.") 3. "Let those who have not received the full precepts go out." (If there are any, they are made to leave; after they have left, reply: "They have left." If there are none, one should directly reply: "Here there is no one who has not received the full precepts.") 4. "Let the monks who have not come declare their consent and purity." (Having declared it, reply: "Consent has been declared." If there are none, one should reply: "Here there is no one declaring consent.") 5. Asking: "What is the saṃgha, now in concord, to do?" 6. Replying: "Suspension of the kaṭhina robe." If another legal act is to be performed, one replies accordingly for each matter. However, there are general and specific applications. Take, for example, the ordination rite: 1. Appointing the master of deportment; 2. Summoning [the candidate] into the assembly; 3. The karmavācanā master questioning [the candidate] about the obstacles in front of the assembly. These three levels are all performed with a single motion (jñapti). When the questioning about obstacles is completed, next a motion with three announcements (jñapti-caturtha-karman) is performed to formally bestow the ordination. These four rites all concern the ordination, so they can take a collective name, replying: "An ordination karmavācanā." If, during the intervals, persons stand up, sit down, or move back and forth irregularly, then for each matter one should ask and answer separately, performing it accordingly. For example, asking: "What is the saṃgha, now in concord, to do?" and replying: "Appointing the master of deportment." Stepping out of the assembly to examine and interrogate about the obstacles is a single motion karmavācanā. The others, such as summoning into the assembly, are each performed separately and should be understood in accordance with this. However, in current practice, fearing a lack of diligence, it is mostly performed by asking and answering separately for each. According to the Vinaya masters of Xiangzhou, the first two procedures are combined into: "Has the saṃgha assembled and is it in concord?" and the reply is: "The saṃgha has assembled and is in concord." Considering the principle, there may be cases where they have assembled but are not in concord; thus asking separately is preferable. Now, since we intend to perform the matter of reciting the prātimokṣa, within the preliminary procedures, seven procedures should be unfolded: 1. In concord; 2. The saṃgha has assembled; 3. Let those who have not received the full precepts go out. (The method of replying is the same as before. Now when reciting the prātimokṣa, the prātimokṣa reciter is instructed to combine these three procedures into one; in the reply, one merely answers that those who have not received the precepts have already left, etc. In principle, this is valid, because the previous circulation of tally-sticks and the announcement have already made the assembly's minds fully aware that the saṃgha has assembled in concord, unlike before a karmavācanā where tally-sticks are not circulated, thus requiring separate questioning.) 4. Monks who have not come declare consent and purity. Regarding this, it is briefly distinguished into three gates: first, in terms of the dharma; second, in terms of the person; third, in terms of the time. Concerning the dharma: as for what is called 'consent' (chanda), it means having a willing wish regarding the karmavācanā of the saṃgha, but because I have a circumstance preventing me from assembling, I have one person transmit my statement of consent to inform the saṃgha. After the saṃgha receives the consent, the legal act can be performed and the karmavācanā accomplished. Only for the boundary-marking rite must all assemble, and receiving consent is not permitted. As for what is called 'purity' (pariśuddhi), in general, for reciting the prātimokṣa, one must be pure, down to not having committed a duṣkṛta offence. If by chance one has committed one, before the recitation of the prātimokṣa it must be confessed before one can listen to the precepts. Now, having a circumstance preventing me from assembling, yet possessing purity qualified to participate in the prātimokṣa recitation, I have one person transmit my purity to inform the saṃgha. Once the saṃgha has received it, it may recite the prātimokṣa and accomplish the legal act, in accord with what is said in the vinaya. The group of six monks gave consent but did not give purity, and also gave consent declaring it for one specific matter but not for other matters. The Buddha therefore laid down a general rule: from this time forward, it is required generally to say, 'Giving consent and purity for the legitimate matters of the saṃgha and other matters.' If it is the time of pravāraṇā (invitation), then one says, 'Giving consent and invitation for legitimate saṃgha matters.' Unlike the Mahāsāṃghika, where during the recitation of the prātimokṣa consent and purity are both given, whereas when it is not the recitation of the prātimokṣa, only consent must be given. However, circumstances for giving consent include matters for the Buddha, Dharma, or Saṃgha, personal illness, attending to the sick, guarding rooms, and the like. If, having no real cause, one falsely gives consent under a pretext, one commits a false speech offence oneself, but the legal act of the saṃgha is valid. Second, distinguishing in terms of persons: 1. The receiver of consent; 2. The giver of consent; 3. The transmitter of consent. First, the receiver of consent: at the time of reciting the prātimokṣa, if within the boundary there are only four persons, all must assemble; three persons may not receive the consent of the fourth person—if received, it is invalid, which constitutes a schismatic assembly (vyagra-saṃgha). Only after four persons have assembled can they receive the consent of the fifth person. Furthermore, according to the Mahāsāṃghika, fascicle twenty-seven, it is not permitted that those giving consent be more numerous or equal in number [to those assembled]; those who ought to assemble must be many and those giving consent few; if not so, one incurs a vinaya offence. Second, the giver of consent: except for those committing grave offences where the three roots [of suspicion, seeing, hearing] are already evident, and those under the three types of suspension (utkṣepana), all remaining bhikṣus and bhikṣuṇīs, according to their respective communities, must provide consent and purity. Third, the conveyor of consent: he also must be a pure bhikṣu free from the fault of the three roots; once he has received consent, he must proceed directly to the hall; if there are no difficulties or perils, he must not detour into other rooms or leave the boundary. As the vinaya states: 'He must not travel by other paths or cross the boundary,' etc. There are twenty-seven persons disqualified from conveying consent, which cannot be detailed exhaustively. The consent conveyed may be taken on behalf of many persons; first remember their names. If after remembering them one forgets, one should describe their physical appearance. If their physical appearance is also forgotten, only then may one say: 'Many bhikṣus convey consent and purity for legitimate saṃgha matters.' Regarding the twenty-seven persons, a summary verse states: / 'Death, leaving the practice, expulsion; / entering non-Buddhist sects, schismatic groups; / at the sīmā dawn breaks; / perils, suspension, extinction, spirits, hearing.' / Third, in terms of the time: once dawn has broken, the procedure of consent is lost, as delineated in the vinaya. Next, explaining the text: once the assembly hears the prātimokṣa reciter say, 'Let the monks who have not come declare consent and purity,' the person holding consent should descend from his seat, proceed before the saṃgha, and speak. After he has spoken, the karmadāna answers: 'Consent has been declared.' If there is no one at all declaring consent, he simply replies directly: 'Here there is no one declaring consent.' Fifth, 'Who sent a bhikṣuṇī to come and request instruction?': this refers to the rule among the eight gurudharmas that every half-month the bhikṣuṇīs must request a bhikṣu possessing the ten virtues to visit the nunnery to instruct and preach the Dharma. On the day when the bhikṣus recite the prātimokṣa, the bhikṣuṇīs perform a ñattidutiya-kamma to appoint a bhikṣuṇī, and also verbally appoint two or three persons as companions; the persons appointed must be pure and free from obstacles, to go to the bhikṣus to request a master endowed with the ten virtues. Having been appointed, during daylight she goes to the bhikṣu monastery and entrusts a bhikṣu to transmit the bhikṣuṇīs' message. The formula of entrustment says: 'Venerable, focus your mind. The community of bhikṣuṇīs of such-and-such temple, being in concord, has appointed the bhikṣuṇī so-and-so, half-month after half-month, to bow the head at the feet of the venerable saṃgha, seeking to request a person to instruct the bhikṣuṇīs.' This is spoken three times and the commission is accepted. The bhikṣu replies: 'It is well.' Therefore now, at the time of reciting the prātimokṣa, the intent of the question is: 'Which nunnery has sent a nun to come and request a person to instruct the nuns?' The one who received the commission, upon hearing this, immediately stands up before the saṃgha, bows to the Buddha, and announces to the great assembly: 'Let the venerable saṃgha listen! The community of bhikṣuṇīs of such-and-such temple, being in concord...', the remaining words being the same as before. Having made the announcement, he walks among those with twenty summer retreats or more, bows, joins his palms, and on behalf of the nuns requests: 'May the Venerable, out of compassion, instruct the nuns.' If [a monk] knows himself to possess the ten virtues, he replies: 'It is well.' The saṃgha should then evaluate his actual virtues and perform a ñattidutiya-kamma to appoint and send him. According to the Mahāsāṃghika-vinaya, after being appointed, on the first three days and the last two days of the dark and bright fortnights he must not go to the nunnery, because the nun community has just finished reciting the prātimokṣa or is about to recite the prātimokṣa, and it is feared it would cause great disturbance; therefore, within the middle ten days, he is permitted to go to the nunnery to preach the Dharma and instruct. The nuns' method of inquiring after his well-being and going out to receive him is extensive, as in the vinaya. If the bhikṣus all decline on the grounds of lacking virtue and do not accept the nuns' request, the representative should go before the Elder (thera) and say: 'The venerable ones all decline, saying they lack virtue and are incapable.' The Elder should then give a brief instruction, saying: 'Since the venerable ones all decline, they should each protect their own practice. Tomorrow when the nuns come to inquire after our well-being, you should inform the nuns: "Here there is no one capable of instructing the bhikṣuṇīs, nor is there any good preacher of the Dharma. Nevertheless, the Elder gives this teaching: 'Let each in the community of nuns follow the holy teaching, practice the path in accordance with the Dharma, and be careful not to be negligent.'"' The representative replies: 'It is well.' Tomorrow when the nuns come, he instructs them to kneel and transmits the Elder's teaching. Having received the teaching, the nuns return to the nunnery, sound the bell to assemble the community, ask for consent and inquire about concord; the messenger nun strikes the sounding block and announces to the assembly of nuns: 'The Elder of the bhikṣus has given instruction; the community of nuns must all stand up from their seats, join their palms, and listen to the instruction.' Having proclaimed the instruction, they all say simultaneously: 'We receive it respectfully on our heads.' Bowing three times to the Buddha, they each withdraw to their rooms. Now, temporarily based on the time when the bhikṣus recite the prātimokṣa, having received the Elder's instruction, the karmadāna answers: 'Instruction has been given.' Sixth, asking: 'What is the saṃgha, now in concord, to do?' Seventh, replying: 'The recitation of the prātimokṣa karmavācanā.' The above seven procedures conclude the preliminary procedures before the recitation of the prātimokṣa. This fully concludes the first major section, laying down concord.

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