僧羯磨 1

English (machine translation) 1

Language: English

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Karman Procedures for Monks, Fascicle One, with Preface (extracted from the Dharmaguptaka Vinaya)

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Compiled by the śramaṇa Huaisu of West Taiyuan Monastery

Verily, at the Deer Park and the Dragon City, the wondrous footprints of śīla were opened; on Elephant Rock and Vulture Peak, the profound lineage of liberation was revealed. Thereupon, across the three-thousand great thousands [of worlds], beings received pure coolness and emerged from the burning house; in heaven above and on earth below, they boarded the raft of the precepts and crossed the delusive ford. The inner assembly thereby flourished, and outside adherents were thereby brought to peace and bliss. Thereafter, when the True [One] was concealed within fine muslin, there arose the sorrow of the broke axle for those of much learning; the correct and subtle words were obscured, and rare it was to see the steadfastness of the floating bladder. Then Kāśyapa emerged prominently, seeking in the void to mend the severed cords; Upāli vigorously arose, rallying the fallen guidelines and giving profound support. The torch of wisdom shone brightly once again; the ocean of precepts was thereby purified anew. The teachings of the Vinaya are vast and profound, indeed hard to mention exhaustively. These karman procedures, then, are the correct methods for continuing and exalting [the teaching], the grand regulations for safeguarding and upholding it. Their core branches return to the five chapters, and their origins arise from the Dharmaguptaka [Vinaya]; truly they are the crucial mechanism of bodhi, genuinely the ferry for crossing to nirvāṇa.

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From my youthful years of keen reflection, I, Huaisu, have set my mind upon this intent. Contemplating the ultimate teaching from afar and examining the pathways of meaning, though having passed through many hot and cold seasons, I hope to be free from great errors. However, since antiquity, various venerable masters have differed in their understanding and have each presented divergent traditions, of which there are five texts in total: One text in one fascicle, compiled in the capital Xuchang by Vinaya Master Kai of the Cao Wei (entitled Dharmaguptaka Miscellaneous Karman Procedures; it begins with binding the sīmā-maṇḍala, does not include additional requests on the day of reception into the karman, repeatedly makes additions and omissions, and deviates from the text of the Vinaya). One text in one fascicle, compiled in Luoyang by Dharmasatya of the Cao Wei (entitled Karman in One Fascicle, extracted from the Dharmaguptaka Vinaya; it begins with binding the mahāsīmā, and appends additional requests on the day of reception into the karman. Vinaya Master Li of Wei Commandery upheld this text; striving keenly to correct and regulate it, although he removed the errors, he did not dispel the minor faults; he divided it into two fascicles and also composed a conceptual commentary). One text in one fascicle, compiled in Ye by Vinaya Master Guang of the Yuan Wei (this is identical to Dharmasatya's compiled text, yet its accounts and records do not conform to the correct text). One text in two fascicles, authored in Bingzhou by Vinaya Master Yuan of the Sui (entitled Karman Fascicle One, extracted from the Dharmaguptaka Vinaya; although Yuan himself claimed to rely on the text without adding or omitting a single word, careful examination of the Vinaya text shows it is not without alterations; he also composed an exposition and commentary, which circulated widely in the Bing and Fen regions). One text in one fascicle, authored in the capital district by Vinaya Master Xuan of our August Dynasty (entitled Deleted and Supplemented Karman Procedures Adapted to Capacities; this text abandons near at hand the correct text of its own school and takes from afar the secondary meanings of other traditions; the doctrinal doors are thus mixed and disorderly, and the designation of matters repeatedly suffers contradictions; he also composed a conceptual commentary, which is quite popular in the present age). Among the compilations of these various masters, there are none that I, Huaisu, have not investigated and examined; collating the principles to seek the texts, I find them overwhelmingly discordant. Hence, through my humble lack of talent, I have ventured to recount their profound depths, dividing them into three fascicles and forming a single work. Hoping to avoid additions and omissions so as to suit the needs of the time, I have simply adopted the established text, not daring to force arbitrary interpretations. My only wish is that the jewel of the precepts may increase in radiance, matching the sun and moon in equal brilliance; and that holding fast to the precepts like tied grass may transmit fragrance, perishing only with heaven and earth. May those who read this in the future understand this aspiration.

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Chapter 1: Preparatory Procedures

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Is the saṃgha assembled? (The Vinaya states: "Those who ought to come have come." It also states: "There are four kinds of saṃgha: four persons, five persons, ten persons, and twenty persons. As for a saṃgha of four persons, except for upasampadā, pravāraṇā, and mānatva-mārgīkaraṇa, all other karman procedures may be performed. As for a saṃgha of five persons, except for upasampadā in the Middle Country and mānatva-mārgīkaraṇa, all other karman procedures may be performed. As for a saṃgha of ten persons, except for mānatva-mārgīkaraṇa, all other karman procedures may be performed. As for a saṃgha of twenty persons, all karman procedures may be performed; all the more so if exceeding twenty. If among the four ranks of saṃgha there is even one person missing, the performance of the rite is invalid, adharmika, and not according with the vinaya.") Are they in samagratā? (The Vinaya states: "Performing the same karman, assembled in samagratā in one place; those who do not come entrust their authorization, and those present who should protest do not protest." It also states: "Five factors constitute samagratā: if it is dharmika, it should be in samagratā; if there is silent consent; if one confers chanda; if heard from a trustworthy person; if one previously sat silently in the midst—in these five matters there should be samagratā.") Have those who have not received the upasampadā departed? (The Vinaya states: "One should not perform karman or recite the precepts in the presence of those who have not received the upasampadā." It also states: "One is permitted to exclude those who have not received the upasampadā, and in the presence of the rest, perform karman and recite the precepts." It also states: "There are four types regarding completing the quorum: some persons complete the quorum and should not protest; some persons do not complete the quorum and should protest; some persons do not complete the quorum and also should not protest; some persons complete the quorum and also should protest. What sort of persons complete the quorum and should not protest? Those for whom tarjanīya-karman, pravājanīya-karman, niśraya-karman, or pratisaṃharaṇīya-karman is being performed. What sort of persons do not complete the quorum and should protest? Those who wish to receive upasampadā. What sort of persons do not complete the quorum and also cannot protest? When karman is performed for a bhikṣu, a bhikṣuṇī does not complete the quorum and also cannot protest; a śikṣamāṇā, śrāmaṇera, śrāmaṇerī; or if someone is one of the thirteen persons who confess to having committed an antimavatthu; or if one is accused, subjected to utkṣepaṇīya-karman, subject to utkṣepaṇīya-karman, undergoing parivāsa, standing upon the sīmā-maṇḍala, suspended in space by spiritual powers, invisible, separated beyond sight and hearing, or the person for whom the karman is being performed. What sort of persons complete the quorum and also may protest? Good bhikṣus residing within the same sīmā, not suspended in space by spiritual powers, not invisible, not separated beyond sight and hearing, up to and including those speaking to bystanders.")

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Do the bhikṣus who have not come state their chanda and pariśuddhi? (Only when binding a sīmā is one not permitted to state chanda. Chanda must be stated together with pariśuddhi. If at the time of pravāraṇā, one should say, "Confer chanda for pravāraṇā." If there is business concerning the Buddha, Dharma, or Saṃgha, illness, or the circumstance of nursing the sick, one is permitted to confer chanda. The Vinaya states: "Conferring chanda is of five kinds: saying 'I confer chanda to you'; saying 'I state chanda'; saying 'State chanda for me'; conferring chanda through bodily gesture; or conferring chanda in full detail. If one does not manifest a bodily gesture and does not orally state chanda, it does not constitute conferring chanda, and one must confer chanda to another. If the bearer of chanda, having received the chanda, then passes away, goes elsewhere, leaves the monastic path, joins an outside non-Buddhist community, joins the assembly of a different school, reaches upon the sīmā-maṇḍala, the sign of dawn appears, declares himself to be one of the thirteen persons committing an antimavatthu, is accused, is subjected to utkṣepaṇīya-karman, is subject to utkṣepaṇīya-karman, is suspended in space by spiritual powers, or is separated beyond sight and hearing, it does not constitute conferring chanda, and one must confer chanda to another. If this occurs on the way or in the saṃgha, it is also likewise. If one confers chanda in full detail, one should go to the person conveying the chanda, fulfill the proper deportment, and speak thus:)

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"Bhadanta, pay attention with single-mindedness! I, bhikṣu so-and-so, for dharmika saṃgha business, confer chanda and pariśuddhi." (If at that time the bearer of chanda himself has an incident arise and cannot arrive before the saṃgha in time, he is permitted to transfer the chanda to another person. When transferring, he should say:)

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"Bhadanta, pay attention with single-mindedness! I, bhikṣu so-and-so, along with bhikṣu so-and-so, have received chanda and pariśuddhi. For that person and myself, for dharmika saṃgha business, I confer chanda and pariśuddhi." (When the bearer of chanda arrives at the saṃgha to speak, if he can remember and recognize their names, he proclaims them one by one to the saṃgha, saying:)

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"May the saṃgha, bhadantas, listen! Bhikṣu so-and-so and bhikṣu so-and-so, for dharmika saṃgha business, confer chanda and pariśuddhi." (If he cannot remember the names, he merely says "many". If the person who received the chanda is asleep, enters absorption, forgets, or does so unintentionally, it is deemed a valid conferral of chanda; if he intentionally does not speak, it is a duṣkṛta.) What is the saṃgha now to perform? (Now, the matter to be performed is of three kinds: first, matters concerning sentient beings, such as receiving confessions; second, matters concerning non-sentient things, such as binding various sīmās; third, matters concerning both sentient and non-sentient things, such as assigning duties or setting aside robes. As this matter to be performed is entrusted to the saṃgha to assess its appropriateness, one must ask before the assembly what is to be performed.) Such-and-such karman. (The karman, regarding its nature, is only of three kinds, namely: jñapti-karman, jñaptidvitīya-karman, and jñapticaturtha-karman. The Vinaya states: "There are seven kinds of karman that should not be performed: an adharmika and non-vinaya karman, an adharmika karman by a divided assembly, an adharmika karman by an assembly in samagratā, a dharmika karman by a divided assembly, a karman resembling dharma by a divided assembly, a karman resembling dharma by an assembly in samagratā, and a karman performed despite unceasing protest. One should perform a dharmika karman that accords with the vinaya. Where a jñaptidvitīya-karman should be performed, make the motion according to the rules of motion and perform the karman according to the rules of karman; the same applies to jñapticaturtha-karman; these are dharmika karmans that accord with the vinaya." These six preparatory steps pervade all other rites, except for binding a sīmā; if deficient, the rite is invalid.)

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Chapter 2: Binding the Sīmā

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The Method for Binding the Mahāsīmā (The Vinaya states: "One should spread seats, strike the gaṇḍī, and all gather together. Gathering together in one place, they are not permitted to receive chanda. Among them, a long-resident bhikṣu should proclaim the boundary marks in the four directions of the mahāsīmā: if there is a mountain in the east, name the mountain; if a trench, name the trench; if a village, a town, a boundary, a park, a grove, a pond, a tree, a rock, a wall, or a shrine house; as with the marks of the east, so too for the other directions. However, at the place where the sīmā is bound, two sīmās must not touch each other; an interval must be left between them. One must not bind across swift flowing water, except where there is a permanent bridge or boat. For the method of proclaiming the boundary marks, one should rise, pay homage to the saṃgha, and address them, saying:)

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"May the saṃgha, bhadantas, listen! I, long-resident bhikṣu so-and-so, (If not a long resident, whoever knows the boundary may proclaim it, and should omit the two words 'long-resident'.) for the sake of the saṃgha proclaim the boundary marks in the four directions of the mahāsīmā." (Having spoken the motion, he should proclaim them, meaning proclaiming them in sequence starting from the southeast corner, up to three times. A person capable of performing the karman should be appointed from among the assembly, whether a senior elder, a secondary elder, one who recites the Vinaya, or one who does not recite the Vinaya; he should perform it thus:)

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"May the saṃgha, bhadantas, listen! The bhikṣus of this dwelling place have proclaimed the boundary marks in the four directions of the mahāsīmā. If the saṃgha's time has arrived, may the saṃgha give permission: the saṃgha now within these boundary marks of the four directions binds the mahāsīmā, having a common dwelling place and a common recitation of the precepts. This is the motion."

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"May the saṃgha, bhadantas, listen! The bhikṣus of this dwelling place have proclaimed the boundary marks in the four directions of the mahāsīmā. The saṃgha now within these boundary marks of the four directions binds the mahāsīmā, having a common dwelling place and a common recitation of the precepts. Whichever āyuṣmats approve that the saṃgha within these boundary marks of the four directions binds the mahāsīmā, having a common dwelling place and a common recitation of the precepts, remain silent; whoever does not approve, speak. The saṃgha has approved that within these boundary marks of the four directions, having a common dwelling place and a common recitation of the precepts, the mahāsīmā has been bound. The saṃgha approves, because of silence; so is this matter maintained."

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The Method for Revoking the Mahāsīmā (At that time, there were bhikṣus who wished to make the sīmā wider or narrower. The Buddha said: "Those who wish to alter it must first revoke the previous sīmā, and then make it wide or narrow according to their wish." It should be revoked by a jñaptidvitīya-karman, and should be performed thus:)

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"May the saṃgha, bhadantas, listen! Now the bhikṣus of this dwelling place have a common dwelling place and a common recitation of the precepts. If the saṃgha's time has arrived, may the saṃgha give permission to revoke the sīmā. This is the motion."

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"May the saṃgha, bhadantas, listen! The bhikṣus of this dwelling place have a common dwelling place and a common recitation of the precepts, and now revoke the sīmā. Whichever āyuṣmats approve that the saṃgha, having a common dwelling place and a common recitation of the precepts, revokes the sīmā, remain silent; whoever does not approve, speak. The saṃgha has granted permission that, having a common dwelling place and a common recitation of the precepts, the revocation of the sīmā is completed. The saṃgha approves, because of silence; so is this matter maintained."

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The procedure for demarcating a sīmā of common poṣadha and common material support. (At that time, there were two places with separate material support and separate poṣadha, and the bhikṣus wished to demarcate a common sīmā of common poṣadha and common material support. The Buddha said: "From this day forth, I allow them each to revoke their own sīmā first, and then demarcate [the new one] with a jñaptidvitīya-karman." The seats and so forth should be spread as before. It should be performed thus.)

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"May the saṃgha, bhadantas, listen! In accordance with the demarcated landmarks, if the saṃgha's time has arrived, and the saṃgha approves and listens: the saṃgha now demarcates, for this place and that place, a sīmā of common poṣadha and common material support. This is the ñatti."

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"May the saṃgha, bhadantas, listen! In accordance with the demarcated landmarks, the saṃgha now demarcates, for this place and that place, a sīmā of common poṣadha and common material support. Whichever āyuṣmats approve that the saṃgha demarcate a sīmā of common poṣadha and common material support for this place and that place, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved the demarcating of a sīmā of common poṣadha and common material support for this place and that place. The saṃgha approves, because of the silence. Thus do I hold this matter."

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The procedure for demarcating a sīmā of common poṣadha and separate material support. (There were two residences with separate poṣadha and separate material support, and the bhikṣus wished to have common poṣadha and separate material support. The Buddha said: "I allow them each to revoke their own sīmā first, and then demarcate it." The demarcation procedure is the same as before, merely altering one phrase to say: 'common poṣadha and separate material support.' The ñatti is thus.)

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The procedure for demarcating a sīmā of separate poṣadha and common material support. (At that time, two residences had separate poṣadha and separate material support, and at that time the bhikṣus wished to obtain separate poṣadha and common material support in order to safeguard the residences. The Buddha permitted them to demarcate it with a jñaptidvitīya-karman. It should be performed thus.)

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"May the saṃgha, bhadantas, listen! If the saṃgha's time has arrived, and the saṃgha approves and listens: the saṃgha now demarcates, for this and that residence, [a sīmā of] separate poṣadha and common material support, in order to safeguard the residences. This is the ñatti."

1.25

"May the saṃgha, bhadantas, listen! The saṃgha now demarcates, for this and that residence, [a sīmā of] separate poṣadha and common material support, in order to safeguard the residences. Whichever āyuṣmats approve that the saṃgha demarcate, for this and that residence, [a sīmā of] separate poṣadha and common material support in order to safeguard the residences, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved the demarcating, for this and that residence, of [a sīmā of] separate poṣadha and common material support in order to safeguard the residences. The saṃgha approves, because of the silence. Thus do I hold this matter." (For this and the preceding two, there is no revocation procedure in the Vinaya. If one wishes to revoke it, one should formulate the revocation according to the demarcation; the reversed phrasing should be known accordingly.)

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The procedure for demarcating a sīmā-maṇḍala. (At that time, for the bhikṣus, matters of karman arose requiring an assembly of four bhikṣus, an assembly of five bhikṣus, an assembly of ten bhikṣus, or an assembly of twenty bhikṣus, and the great assembly became exhausted by gathering there. The Buddha said: "I allow you to demarcate a sīmā-maṇḍala. Announce the landmarks of the four directions, whether stakes are set up, or stones, or field boundaries, or fixed limits." In demarcating it within [the area], three rings of landmarks are set up: the innermost ring is the landmark of the sīmā-maṇḍala; the middle ring is the inner landmark of the mahāsīmā—this and the landmark of the sīmā-maṇḍala must not intersect or overlap, and an interval must be left between them; the outermost ring is the outer landmark of the mahāsīmā. First announce the landmark of the sīmā-maṇḍala and demarcate it, the method of announcement being as above. It should be performed thus.)

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"May the saṃgha, bhadantas, listen! The bhikṣus of this residence have announced the landmarks of the small sīmā in the four directions. If the saṃgha's time has arrived, and the saṃgha approves and listens: the saṃgha now demarcates within these landmarks of the small sīmā in the four directions to make a sīmā-maṇḍala. This is the ñatti."

1.28

"May the saṃgha, bhadantas, listen! The bhikṣus of this residence have announced the landmarks of the small sīmā in the four directions. The saṃgha now demarcates a sīmā-maṇḍala within these landmarks of the small sīmā in the four directions. Whichever āyuṣmats approve that the saṃgha demarcate a sīmā-maṇḍala within these landmarks of the four directions, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved the demarcating to make a sīmā-maṇḍala within these landmarks of the four directions. The saṃgha approves, because of the silence. Thus do I hold this matter." (Next, announce the inner and outer landmarks of the mahāsīmā; the announcement and demarcation are as above.)

1.29

The procedure for revoking a sīmā-maṇḍala. (The text is abbreviated and has no revocation; if one wishes to revoke it, one should invert the demarcation formula and say:)

1.30

"May the saṃgha, bhadantas, listen! This is the sīmā-maṇḍala of the bhikṣus of this residence. If the saṃgha's time has arrived, and the saṃgha approves and listens: revoke the sīmā-maṇḍala. This is the ñatti."

1.31

"May the saṃgha, bhadantas, listen! This is the sīmā-maṇḍala of the bhikṣus of this residence; the saṃgha now revokes the sīmā-maṇḍala here. Whichever āyuṣmats approve that the saṃgha revoke the sīmā-maṇḍala here, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved the revoking of the sīmā-maṇḍala here. The saṃgha approves, because of the silence. Thus do I hold this matter."

1.32

The procedure for demarcating a small sīmā in times of hardship to bestow the precepts. (At that time, there was one who wished to receive the precepts and arrived outside the sīmā, but the ṣaḍvargika-bhikṣus went to obstruct it. The Buddha said: "Listen well, all of you! From this day forth, if those of differing views have not yet left the sīmā, I allow you to gather swiftly in one place outside the sīmā and demarcate a small sīmā." It should be performed thus.)

1.33

"May the saṃgha, bhadantas, listen! The saṃgha gathers in one place to demarcate a small sīmā. If the saṃgha's time has arrived, and the saṃgha approves and listens: demarcate a small sīmā. This is the ñatti."

1.34

"May the saṃgha, bhadantas, listen! This saṃgha now gathers in one place to demarcate a small sīmā. Whichever āyuṣmats approve that the saṃgha gather in one place to demarcate a small sīmā, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved the demarcating of a small sīmā. The saṃgha approves, because of the silence. Thus do I hold this matter."

1.35

The procedure for revoking the small sīmā demarcated in times of hardship to bestow the precepts. (The Vinaya states: "From this day forth, you should revoke the sīmā before departing; you must not depart without revoking the sīmā." It should be revoked thus.)

1.36

"May the saṃgha, bhadantas, listen! The assembly of the saṃgha now gathers to revoke the sīmā. If the saṃgha's time has arrived, and the saṃgha approves and listens: revoke the sīmā. This is the ñatti."

1.37

"May the saṃgha, bhadantas, listen! The assembly of the saṃgha now gathers to revoke the sīmā. Whichever āyuṣmats approve that the saṃgha gather to revoke the sīmā, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved the revoking of the sīmā. The saṃgha approves, because of the silence. Thus do I hold this matter."

1.38

The procedure for demarcating a small sīmā in times of hardship to recite the precepts. (The Vinaya states: "If on the poṣadha day they are traveling through a wilderness without villages, the assembly of the saṃgha should assemble in harmony in one place to recite the precepts together. If the saṃgha cannot reach harmony, they should step off the road according to those who share the same upādhyāya and so forth, gather each in one place, demarcate a small sīmā, and recite the precepts." It should be demarcated thus.)

1.39

"May the saṃgha, bhadantas, listen! Now so many bhikṣus have gathered. If the saṃgha's time has arrived, and the saṃgha approves and listens: demarcate a small sīmā. This is the ñatti."

1.40

"May the saṃgha, bhadantas, listen! Now so many bhikṣus have gathered to demarcate a small sīmā. Whichever āyuṣmats approve that so many bhikṣus gather to demarcate a small sīmā, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved that so many bhikṣus gather to demarcate a small sīmā. The saṃgha approves, because of the silence. Thus do I hold this matter."

1.41

The procedure for revoking the small sīmā demarcated in times of hardship to recite the precepts. (One must not depart without revoking the sīmā. It should be revoked thus.)

1.42

"May the saṃgha, bhadantas, listen! Now so many bhikṣus have gathered. If the saṃgha's time has arrived, and the saṃgha approves and listens: revoke the small sīmā of this place. This is the ñatti."

1.43

"May the saṃgha, bhadantas, listen! Now so many bhikṣus have gathered to revoke the small sīmā of this place. Whichever āyuṣmats approve that the saṃgha revoke the small sīmā of this place, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved the revoking of the small sīmā of this place. The saṃgha approves, because of the silence. Thus do I hold this matter."

1.44

The procedure for demarcating a small sīmā in times of hardship for pravāraṇā. (The Vinaya states: "If many bhikṣus on the day of pravāraṇā are traveling along a road in a non-village, an araṇya, or an undemarcated place: if they are in harmony and can perform pravāraṇā, that is good; if they cannot reach harmony, they should move to different places according to those who share the same upādhyāya and so forth, demarcate a small sīmā, and perform pravāraṇā." It should be performed thus.)

1.45

"May the saṃgha, bhadantas, listen! The seating places of the bhikṣus are already filled, extending to the seating places of such bhikṣus. If the saṃgha's time has arrived, and the saṃgha approves and listens: the saṃgha now demarcates a small sīmā at this place. This is the ñatti."

1.46

"May the saṃgha, bhadantas, listen! Extending to the seating places of such bhikṣus, the saṃgha demarcates a small sīmā at this place. Whichever āyuṣmats approve that, extending to the seating places of such bhikṣus, the saṃgha demarcate a small sīmā at this place, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved that, extending to the seating places of such bhikṣus, a small sīmā be demarcated. The saṃgha approves, because of the silence. Thus do I hold this matter."

1.47

The procedure for revoking the small sīmā demarcated in times of hardship for pravāraṇā. (One must not depart without relinquishing the sīmā. It should be relinquished thus.)

1.48

"May the saṃgha, bhadantas, listen! Extending to the seating places of such bhikṣus, if the saṃgha's time has arrived, and the saṃgha approves and listens: the saṃgha now revokes the small sīmā of this place. This is the ñatti."

1.49

"May the saṃgha, bhadantas, listen! Extending to the seating places of such bhikṣus, the saṃgha now revokes the small sīmā of this place. Whichever āyuṣmats approve that the saṃgha, extending to the seating places of such bhikṣus, revoke the small sīmā, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved that, extending to the seating places of such bhikṣus, the small sīmā be revoked. The saṃgha approves, because of the silence. Thus do I hold this matter."

1.50

The procedure for demarcating a sīmā for non-separation from robes. (At that time, an aloof bhikṣu saw a fine cave in an araṇya and thought to himself: "If I could spend the night separated from my robes, I could reside right in this cave." The Buddha said: "From this day forth, you should demarcate a sīmā for non-separation from robes by a jñaptidvitīya-karman." It should be performed thus.)

1.51

"May the saṃgha, bhadantas, listen! This place has a common residence and common poṣadha. If the saṃgha's time has arrived, and the saṃgha approves and listens: demarcate a sīmā for non-separation from robes. This is the ñatti."

1.52

"May the saṃgha, bhadantas, listen! This place has a common residence and common poṣadha; the saṃgha now demarcates a sīmā for non-separation from robes. Whichever āyuṣmats approve that the saṃgha demarcate a sīmā for non-separation from robes for this place of common residence and common poṣadha, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved demarcating a sīmā for non-separation from robes for this place of common residence and common poṣadha. The saṃgha approves, because of the silence. Thus do I hold this matter." (At that time, bhikṣus took off their robes and left them in laypersons' houses, and when putting them on or taking them off, their bodies were exposed. The Buddha said: "I allow you to demarcate a sīmā for non-separation from robes, excluding villages and the boundary outside villages." The demarcation procedure is as above, merely adding one phrase: 'excluding villages and the boundary outside villages.' The ñatti is thus.)

1.53

The procedure for revoking a sīmā for non-separation from robes. (The text is abbreviated and has no revocation; one should invert the demarcation formula and say:)

1.54

"May the saṃgha, bhadantas, listen! This place has a common residence and common poṣadha. If the saṃgha's time has arrived, and the saṃgha approves and listens: revoke the sīmā for non-separation from robes. This is the ñatti."

1.55

"May the saṃgha, bhadantas, listen! This place has a common residence and common poṣadha; now revoke the sīmā for non-separation from robes. Whichever āyuṣmats approve that the saṃgha revoke the sīmā for non-separation from robes for this place of common residence and common poṣadha, let them remain silent; whoever does not approve, let him speak. The saṃgha has approved revoking the sīmā for non-separation from robes for this place of common residence and common poṣadha. The saṃgha approves, because of the silence. Thus do I hold this matter." (The revocation procedure when there are villages is also inverted in the same way.)

1.56

The procedure for demarcating pure ground. (At that time, a bhikṣu with vomiting and diarrhea sent someone in the city of Śrāvastī to boil porridge. Due to circumstances, the city gates opened late, and before he could obtain the porridge, he died. The Buddha said: "I allow you to demarcate pure ground within the saṃghārāma by a jñaptidvitīya-karman; you should announce a room, a place, a bathhouse, or a cloister. One bhikṣu should rise, assume proper deportment, and announce in the midst of the saṃgha that a certain courtyard, fruit and vegetable plots, and so forth are made pure ground." Having announced it, it should be performed thus.)

1.57

"May the saṃgha, bhadantas, listen! If the saṃgha's time has arrived, and the saṃgha approves and listens: the saṃgha now demarcates such-and-such a place to make pure ground. This is the ñatti."

1.58

"May the venerable saṃgha listen! The saṃgha now establishes such-and-such a place as a pure ground. Whichever elders approve of the saṃgha establishing such-and-such a place as a pure ground, remain silent; whoever does not approve, speak! The saṃgha has already approved the establishing of such-and-such a place as a pure ground. Because the saṃgha approves and is silent, thus do we hold this matter." (The Vinaya states: There are four kinds of pure grounds. First, when a dānapati or a manager constructs a saṅghārāma, they assign it, speaking thus: 'Such-and-such a place shall be made a pure ground for the saṃgha.' Second, when a saṅghārāma is built for the saṃgha but has not yet been donated to the saṃgha. Third, if it has a fence or barrier halfway, or mostly lacks a fence or barrier, or entirely lacks one; walls or moats are likewise so. Fourth, the saṃgha performs a jñaptidvitīya-karman to establish it.)

1.59

The procedure for revoking a pure ground. (The text is brief and has no revocation; it should be reversed from the establishment to say:)

1.60

"May the venerable saṃgha listen! If the time has arrived for the saṃgha, and the saṃgha consents, the saṃgha now revokes the pure ground of such-and-such a place. Such is the motion."

1.61

"May the venerable saṃgha listen! The saṃgha now revokes the pure ground of such-and-such a place. Whichever elders approve of the saṃgha revoking the pure ground of such-and-such a place, remain silent; whoever does not approve, speak! The saṃgha has already approved the revocation of the pure ground of such-and-such a place. Because the saṃgha approves and is silent, thus do we hold this matter."

1.62

Chapter 3: Conferring the Precepts

1.63

The procedure for conferring the precepts by 'Come!': (According to the Vinaya: At that time, when those listening to the Dharma immediately on their seats exhausted all defilements and impurities, obtained the purity of the Dharma-eye, saw the Dharma, attained the Dharma, accomplished all dharmas, and had already achieved the fruits, they stepped forward and addressed the Buddha, saying: 'I now wish to go forth and cultivate the brahma-practice in the presence of the Tathāgata.')

1.64

The Buddha said: 'Come, bhikṣu! Delight and rejoice well within my Dharma, cultivate the brahma-practice, and put an end to the source of suffering.' (Having proclaimed these words, beard and hair fell out of themselves, kāṣāya robes clung to the body, and an alms bowl was in hand; this was immediately called going forth and receiving the upasampadā.)

1.65

The procedure for conferring the precepts by the Three Refuges: (At that time, there were those who heard the Dharma, attained faith, and wished to receive the upasampadā. When the bhikṣus were leading them to the Buddha's dwelling, they lost faith halfway along the road and could not receive the upasampadā. The Buddha said: 'From this day forth, I allow you to immediately confer the going forth and upasampadā upon them.' He instructed that they shave their hair, put on kāṣāya robes, take off their leather sandals, place the right knee on the ground, join their palms, and utter these words:)

1.66

"I, named so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha. I now go forth in the presence of the Tathāgata; the Tathāgata, the Arhat, the Samyaksambuddha is my World-Honoured One." (Spoken three times.)

1.67

"I, named so-and-so, have taken refuge in the Buddha, taken refuge in the Dharma, taken refuge in the Saṃgha. I have gone forth in the presence of the Tathāgata; the Tathāgata, the Arhat, the Samyaksambuddha is my World-Honoured One." (Spoken three times.)

1.68

The procedure of karman for conferring the precepts and granting ordination: (If a bhikṣu is foolish and rashly ordains people, yet does not know how to instruct them—due to not instructing them, they do not follow decorum, beg food contrary to the Dharma, receive impure food everywhere, or receive food into impure bowls, and make loud noises and shout during minor meals and major meals, like the assemblies of brahmins—the Buddha said: 'I allow the saṃgha to perform a jñaptidvitīya-karman to grant permission to confer the upasampadā.' He goes into the saṃgha, fully performs the proper deportment, and makes a request like this:)

1.69

"May the venerable saṃgha listen! I, the bhikṣu named so-and-so, seek and request from the assembly of the saṃgha permission to ordain people and confer the upasampadā. May the saṃgha allow me, the bhikṣu named so-and-so, to ordain people and confer the upasampadā." (Spoken three times.) (The saṃgha should examine this person. If he is not capable of instructing and not able to sustain [others] through the two dharmas, they should speak to him, saying: 'Stop! Do not ordain people.' If he has wisdom, is capable of instructing, and is able to sustain through the two dharmas, they should grant him the procedure like this:)

1.70

"May the venerable saṃgha listen! This bhikṣu named so-and-so now requests from the assembly of the saṃgha permission to confer the upasampadā upon people. If the time has arrived for the saṃgha, and the saṃgha consents, the saṃgha now grants the bhikṣu named so-and-so permission to confer the upasampadā upon people. Such is the motion."

1.71

"May the venerable saṃgha listen! This bhikṣu named so-and-so now requests from the assembly of the saṃgha permission to confer the upasampadā upon people; the saṃgha now grants the bhikṣu named so-and-so permission to confer the upasampadā upon people. Whichever elders approve of the saṃgha granting the bhikṣu named so-and-so permission to confer the upasampadā upon people, remain silent; whoever does not approve, speak! The saṃgha has already approved allowing the bhikṣu named so-and-so to confer the upasampadā upon people. Because the saṃgha approves and is silent, thus do we hold this matter." (For a niśrayācārya, the procedure is also the same as this.)

1.72

The procedure for ordaining a śrāmaṇera by making his appearance conform: (At that time, the son of a craftsman came to the saṅghārāma and sought from the bhikṣus to go forth and practice the Path. The bhikṣus rashly had him go forth and practice the Path. His parents came weeping to the saṅghārāma and asked the bhikṣus: 'Have you seen such-and-such a boy come here?' Those who had not seen him answered: 'We have not seen him.' Thereupon they searched within the rooms and found him; the elders criticized and blamed [the bhikṣus]. The Buddha said: 'From this day forth, if anyone wishes to shave his head within the saṅghārāma, he must make a motion to the entire saṃgha. If harmony cannot be achieved, inform room by room so they are aware.' If the saṃgha is in harmony, make the motion like this:)

1.73

"May the venerable saṃgha listen! This person named so-and-so wishes to request named so-and-so to shave his head. If the time has arrived for the saṃgha, and the saṃgha consents, permit named so-and-so to shave his head. Such is the motion." (Having made this motion, only then shave his head.)

1.74

The procedure for ordaining a śrāmaṇera by conforming to the Dharma and requesting an upādhyāya: (If one wishes to go forth within the saṅghārāma, first request an upādhyāya. Fully perform the proper deportment and make the request like this:)

1.75

"May the Venerable One single-mindedly give heed! I, named so-and-so, now request the Venerable One to be the upādhyāya of the ten precepts; may the Venerable One act as the upādhyāya of the ten precepts for me. Relying upon the Venerable One, I obtain the śrāmaṇera precepts, out of your compassion." (Spoken three times. [The upādhyāya] should answer:) "It is well."

1.76

The procedure for requesting an ācārya: (Fully perform the proper deportment and make the request like this:)

1.77

"May the Venerable One single-mindedly give heed! I, named so-and-so, now request the Venerable One to be the ācārya of the ten precepts; may the Venerable One act as the ācārya of the ten precepts for me. Relying upon the Venerable One, I obtain the śrāmaṇera precepts, out of your compassion." (Spoken three times. [The ācārya] should answer:) "It is well."

1.78

The procedure of announcing to the saṃgha: (If harmony cannot be reached, inform the entire saṃgha so they are aware; if harmony is obtained, make a motion like this:)

1.79

"May the venerable saṃgha listen! This person named so-and-so seeks to go forth under named so-and-so. If the time has arrived for the saṃgha, and the saṃgha consents, grant named so-and-so permission to go forth. Such is the motion."

1.80

The procedure for conferring the precepts: (Instruct him to put on the kāṣāya robes, fully perform the proper deportment, and speak like this:)

1.81

"I, named so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha. Following the Tathāgata, I go forth, with named so-and-so as upādhyāya; the Tathāgata, the Arhat, the Samyaksambuddha is my World-Honoured One." (Spoken three times.) "I, named so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha. Following the Tathāgata, I have gone forth, with named so-and-so as upādhyāya; the Tathāgata, the Arhat, the Samyaksambuddha is my World-Honoured One." (Spoken three times.) Conferring the marks of the ten precepts (Speak, saying:)

1.82

"To the end of your life, do not take life. This is a śrāmaṇera precept; can you keep it?" (He answers, saying:) "I can."

1.83

"To the end of your life, do not steal. This is a śrāmaṇera precept; can you keep it?" (He answers, saying:) "I can."

1.84

"To the end of your life, do not engage in sexual misconduct. This is a śrāmaṇera precept; can you keep it?" (He answers, saying:) "I can."

1.85

"To the end of your life, do not speak falsely. This is a śrāmaṇera precept; can you keep it?" (He answers, saying:) "I can."

1.86

"To the end of your life, do not drink intoxicants. This is a śrāmaṇera precept; can you keep it?" (He answers, saying:) "I can."

1.87

"To the end of your life, you must not wear flower garlands or smear scented oils on your body. This is a śrāmaṇera precept; can you keep it?" (He answers, saying:) "I can."

1.88

"To the end of your life, you must not engage in singing, dancing, or theatrical performances, nor go to watch or listen to them. This is a śrāmaṇera precept; can you keep it?" (He answers, saying:) "I can."

1.89

"To the end of your life, you must not sit on high, broad, or large beds. This is a śrāmaṇera precept; can you keep it?" (He answers, saying:) "I can."

1.90

"To the end of your life, you must not eat at improper times. This is a śrāmaṇera precept; can you keep it?" (He answers, saying:) "I can."

1.91

"To the end of your life, you must not handle gold, silver, or precious things in bullion or coin. This is a śrāmaṇera precept; can you keep it?" (He answers, saying:) "I can."

1.92

"These are the ten precepts of a śrāmaṇera. To the end of your life, you must not violate them; can you keep them?" (He answers, saying:) "I can."

1.93

"You have now received the precepts completely. You should make offerings to the Three Jewels and diligently cultivate the three karmas: sitting in meditation, reciting the scriptures, and diligently performing the communal tasks." (After conferring them, instruct him to recite the ten numerations. The ten are: 1. All sentient beings depend on food; 2. Name-and-form; 3. The three feelings; 4. The four noble truths; 5. The five aggregates; 6. The six sense bases; 7. The seven factors of awakening; 8. The eightfold noble path; 9. The nine abodes of sentient beings; 10. The ten kasinas.)

1.94

The procedure for ordaining non-Buddhists: (The Vinaya states: From this day forth, I allow conferring a four-month period of co-residence in the midst of the saṃgha upon non-Buddhists by a jñaptidvitīya-karman. It should be conferred like this: First, having shaved his hair, put on kāṣāya robes, up to joining his palms, instruct him to speak thus:)

1.95

"May the venerable saṃgha listen! I, the non-Buddhist named so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha. I seek to go forth and practice the Path in the presence of the World-Honoured One; the World-Honoured One is indeed my Tathāgata, Arhat, Samyaksambuddha." (Spoken three times.) "I, the non-Buddhist named so-and-so, have taken refuge in the Buddha, taken refuge in the Dharma, taken refuge in the Saṃgha. I have gone forth to learn the Path from the Tathāgata; the Tathāgata is my Arhat, Samyaksambuddha." (Spoken three times.) (Next, conferring the precept marks and the ritual method are identical to the above.)

1.96

The procedure for granting the four-month co-residence: (Next, one should instruct him to say:)

1.97

"May the venerable saṃgha listen! I, the non-Buddhist named so-and-so, request from the saṃgha four months of co-residence. May the saṃgha, out of compassion, grant me four months of co-residence." (Spoken three times.) (Placing him where he can be seen with eyes but not heard by ears, the saṃgha should perform the karman like this:)

1.98

"May the venerable saṃgha listen! That non-Buddhist named so-and-so now requests from the assembly of the saṃgha four months of co-residence. If the time has arrived for the saṃgha, and the saṃgha consents, grant that non-Buddhist named so-and-so four months of co-residence. Such is the motion."

1.99

"May the venerable saṃgha listen! That non-Buddhist named so-and-so now requests from the assembly of the saṃgha four months of co-residence; the saṃgha now grants him four months of co-residence. Whichever elders approve of the saṃgha granting him four months of co-residence, remain silent; whoever does not approve, speak! The saṃgha has already approved granting that non-Buddhist four months of co-residence. Because the saṃgha approves and is silent, thus do we hold this matter." (When he has completed his co-residence and made the minds of the bhikṣus pleased and joyful, only then should he receive the upasampadā in the midst of the saṃgha. How does a non-Buddhist fail to please the minds of the bhikṣus? That non-Buddhist intentionally holds to the practices of non-Buddhist laypeople, stays close to non-Buddhists rather than bhikṣus, does not comply with bhikṣus, and recites and studies alien treatises; if he hears people speaking ill of non-Buddhists, he gives rise to anger; if he hears people reviling the teachings of non-Buddhist masters, he also gives rise to anger; if another non-Buddhist comes and praises the good qualities of non-Buddhists, he rejoices and leaps with joy; if a non-Buddhist master comes and hears praise of non-Buddhist matters, he also rejoices and leaps with joy; if he hears someone speaking of unwholesome deeds regarding the Buddha, Dharma, and Saṃgha, he also rejoices; this is called a non-Buddhist failing to please the bhikṣus. How does a non-Buddhist please the bhikṣus? It is simply the reverse of the above. This is called a non-Buddhist co-residing, harmonizing and regulating his mind, and making the bhikṣus pleased.)

1.100

The procedure for requesting an upādhyāya when receiving the upasampadā: (One should bare one shoulder, etc., and make the request like this:)

1.101

"May the bhadanta focus his single-minded attention! I, named so-and-so, now request the bhadanta to be my upādhyāya; I pray that the bhadanta will act as my upādhyāya. By relying upon the bhadanta, I will obtain upasampadā, out of your compassion." (To be spoken three times. He replies:) "It is acceptable." (Or says:) "So it is." (Or says:) "I shall instruct you." (Or says:) "Be pure and not indolent."

1.102

The procedure for requesting the karman master (with decorum fully observed, make this request):

1.103

"May the bhadanta focus his single-minded attention! I, named so-and-so, now request the bhadanta to be my karmācārya; I pray that the bhadanta will act as my karmācārya. By relying upon the bhadanta, I will obtain upasampadā, out of your compassion." (To be spoken three times. He should respond:) "It is acceptable."

1.104

The procedure for requesting the instructing master (with decorum fully observed, make this request):

1.105

"May the bhadanta focus his single-minded attention! I, named so-and-so, now request the bhadanta to be my instructing ācārya; I pray that the bhadanta will act as my instructing ācārya. By relying upon the bhadanta, I will obtain upasampadā, out of your compassion." (To be spoken three times. He should respond:) "It is acceptable."

1.106

The procedure for placing the person receiving the precepts (He should be placed within sight of the eye but beyond the hearing of the ear. If the candidate receiving the precepts is in the air, hidden, beyond sight and hearing, or outside the sīmā, it does not count as receiving upasampadā. The same applies to the upādhyāya and the bhikṣus who complete the quorum.)

1.107

The procedure for appointing the instructing master (According to the Vinaya, there is this instruction: Anyone who defiles and disgraces the saṃgha cannot receive upasampadā. At one time, there was someone wishing to receive the precepts; when the bhikṣus led him outside the sīmā and stripped him to inspect him, the candidate felt ashamed and disgraced, and the matter of receiving the precepts was delayed. The Buddha said: "One must not inspect by exposing the body like this. From this day forward, I permit asking about the thirteen obstacles first, and only then conferring the precepts." Thereupon the precept master asks, saying:)

1.108

"Who among the assembly is able to act as the instructing master for so-and-so?" (If someone is to act as the master, he should immediately reply, saying:) "I, so-and-so, am able." (After he has replied, the precept master should make this motion:)

1.109

"May the venerable saṃgha listen! That so-and-so seeks to receive upasampadā from so-and-so. If the saṃgha's time has arrived, and the saṃgha approves and listens, so-and-so shall be the instructing master. Such is the motion."

1.110

The procedure for going over to him and asking about the obstacles (At that time, the instructing master goes over to him and speaks to him, saying:)

1.111

"This is the antarvāsa, the uttarāsaṅga, and the saṃghāṭī and bowl. Are these robes and bowl yours?" (After he answers "Yes," one should further speak to him, saying:)

1.112

"Good man, listen attentively! Now is the time for utmost sincerity, the time for truthful speech. I now ask you; answer in accordance with my questions. If it is untrue, you should say it is untrue; if it is true, say it is true. Have you not committed an antimavatthu? Have you not defiled a bhikṣuṇī? Did you not enter the path with a thieving intent? Have you not corrupted both the inner and outer paths? Are you not a paṇḍaka? Have you not killed your father? Have you not killed your mother? Have you not killed an arhat? Have you not broken the harmonious saṃgha? Did you not, with evil intent, cause the Buddha's body to bleed? Are you not a non-human? Are you not an animal? Are you not dual-sexed? What is your name? What is your upādhyāya's name? Are you a full twenty years of age? Are your robes and bowl complete? Have your parents given their consent? Are you not in debt to anyone? Are you not a slave? Are you not a government official? Are you a man? Men have such diseases as: leprosy, carbuncles and ulcers, white leprosy, dry consumption, and madness. Do you now have these diseases?" (If he answers "No" to each item one by one according to the matter, one should further speak to him, saying:)

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