勅修百丈清規 5.5

5.5

"May the Emperor live ten thousand years, and his ministers govern for a thousand autumns. May there be peace under heaven, and may the wheel of the Dharma constantly turn. May the majesty and brilliance of the saṅghārāma's tutelary earth deities increase. May the protectors of the Dharma and protectors of men be free from all hardships and adversity. May the donors of the ten directions be adorned with merit and wisdom. May the minds and bodies of everyone in this monastery be peaceful and joyful. May the teachers, elders, and parents surpassingly flourish in the work of the Dao. May the novitiate monks having their heads shaved cultivate their practice without obstacle. May those in the three paths and eight difficulties all escape the cycle of suffering. May those in the nine realms of existence and four modes of birth all ascend to the shore of awakening. We respectfully rely on the great assembly to recite:" (The assembly recites 'Pure Dharmakāya Vairocana Buddha,' etc., completing the Ten Epithets). The assembly sits down again. The usher holds the censer and instructs the novice, saying, "(The words for requesting a master should be expressed by yourself. If you are unable to follow my voice, wherever 'so-and-so' is mentioned, you must state your own name)." He chants again: "May the Venerable One mindfully attend: I, so-and-so, now request the Venerable One to be my tonsure and ordination ācārya. May the Venerable One act as my tonsure and ordination ācārya. Relying on the Venerable One, I am able to obtain tonsure and receive the precepts, out of your compassionate pity." The candidate bows once. A second time, "out of your compassionate pity," he bows twice. A third time, "out of your compassionate pity," he bows three times. Then, kneeling on both knees with joined palms, the ordination master says, "Good son." The novice (responds: "Yes"). The ordination master says: "The source of mind is clear and still; the ocean of Dharma is deep and profound. Those who are confused by it sink for endless eons; those who awaken to it find liberation right where they are. If one wishes to transmit the wondrous Dao, nothing surpasses leaving the household. Expansive and vast, it is likened to open space; pure and spotless, it is identical to the bright moon. When the conditions for practice are fulfilled, the fruit of the Way is not far off. Beginning from the effort of subduing thoughts, it culminates in realizing the stage of unconditioned action. Thus, the Great Awakened World-Honored One abandoned the treasured throne of a golden wheel-turning king, leaped over the city wall at midnight, shed the dragon robes of precious royal attire, and severed his hair in the verdant mountains. He allowed magpies to nest atop his crown and spiderwebs to hang between his eyebrows. Cultivating quiescence, he realized true eternity; severing worldly toil, he attained right awakening. The Buddhas of the three periods never spoke of attaining the Way while remaining a householder; which of the successive ancestral masters ever engaged in worldly contamination to deliver people? Thus, Buddha reaches out hand to Buddha, and patriarch transmits to patriarch. Only when unstained by worldly conditions does one become a vessel of the Dharma. Hence, the heavenly Māras fold their hands in respect, and externalists turn their hearts [to the Dharma]. Above, one requites the four debts of gratitude; below, one rescues the multitude of beings from suffering. Therefore it is said: 'Wandering through the three realms, one cannot abandon emotional attachments; forsaking attachment to enter the unconditioned—this is truly repaying gratitude.' After leaving the household, propriety transcends ordinary sentiment: one bows neither to kings nor to parents. You may now step down from this seat, contemplate the towering favor of the ruler and the nurturing virtue of your parents, and with single-minded devotion perform the farewell prostrations, after which you shall not bow to them again." The novice bows once to the usher. The usher rings the hand-bell and leads him out of the hall. Facing north, he bows three times in gratitude for imperial favor, and bows three times more in gratitude for parental favor. He then changes into monastic robes. He is led back before the Sacred Monk, where he bows three times, and proceeds before the ordination master, bowing once, then kneeling on both knees with palms joined. The ordination master uses a pure vase to sprinkle the crown of his head, drops water onto his crown with a finger, gestures with the razor to shave the head, and intones a verse. The assembly chants along: "(Excellent, O great man! / Able to comprehend the world's impermanence, / Leaving the secular and turning toward nirvāṇa, / Rare and inconceivable!)" Having chanted this three times, the novice retreats and bows once. The usher leads the novice before his original teacher, kneeling on both knees with palms joined. The original teacher, holding the razor, says: "(The final lock is called the cūḍā. Only one's teacher alone may cut it off. I shall now remove it for you; do you permit it?)" The novice responds: "(Yes)." There are words of instructional Dharma. He then raises the verse on cutting the hair: "(Destroying one's appearance to uphold moral resolve, / Severing attachments to part from loved ones, / Leaving the household to propagate the sacred Way, / I vow to deliver all beings.)" It is intoned three times, the assembly chanting in unison. The novice bows three times, then kneels on both knees with palms joined. The original teacher takes the kāṣāya, also gives words of instructional Dharma, presents the kāṣāya, places it upon the novice's crown, and raises the verse: "(Great indeed is the robe of liberation, / The formless field of merit garment! / Wearing it, I uphold the Tathāgata's precepts, / Broadly delivering all sentient beings.)" After it is intoned three times with the assembly chanting in unison, the novice puts on the kāṣāya, bows three times to his original teacher, three times to the Sacred Monk, and three times to the ordination master, then kneels on both knees with palms joined. The ordination master says: "Good son, the Dharma is like a great ocean: as one enters, it gradually deepens. Now that you have left the household, you must first receive the three refuges and the five precepts before you can attend upon the fully ordained monks. Next, receiving the ten novice precepts, you may share in the monastic provisions. This matter depends on single-minded sincerity; you must not treat it lightly or carelessly. I shall now invoke the Three Jewels on your behalf to bear witness to this Buddhist ceremony." Holding the censer, he says: "With one mind I summon and invoke the boundless Buddha Jewel, the ocean-treasury of sūtras, the ten stages and three grades of sages, the five fruits and four directions [of holy beings]; may you all descend in response and jointly bear witness!" After the three invocations are completed, he says: "Good son, if you wish to seek the refuges and precepts, you must first wash away your faults and blemishes, just as one washes cloth before dyeing it. Now, with utmost sincerity, follow me in repenting." He raises the verse: "(Whatever negative karma I have created in the past, / All arising from beginningless greed, anger, and delusion, / Born of body, speech, and mind, / I now repent it all.)" Intoned three times, the assembly responds three times, and the novice bows three times, then kneels on both knees with palms joined. The ordination master says: "Good son, now that the Dharma has purified your bodily, verbal, and mental karma, you must take refuge in the Jewels of the Buddha, Dharma, and Sangha." He then raises and chants: "I take refuge in the Buddha; I take refuge in the Dharma; I take refuge in the Sangha. I take refuge in the Buddha, the unexcelled honored one; I take refuge in the Dharma, the desire-free honored one; I take refuge in the Sangha, the most honored among assemblies. I have taken refuge in the Buddha; I have taken refuge in the Dharma; I have taken refuge in the Sangha. The Tathāgata, the Utmost True, Perfectly Awakened One, is my great master; I now take refuge. From this day forward, I call the Buddha my master, and will never again take refuge in demonic spirits or non-Buddhist ways, out of your compassionate pity." The novice recites along with his voice, and the assembly chimes in. (From 'I take refuge in the Buddha' to 'out of your compassionate pity', it is recited three times throughout; for 'out of your compassionate pity', repeat it twice the second time, and three times the third time.) Each time it is recited, the novice follows by bowing once; on the second recitation, two bows; on the third recitation, three bows. He then kneels on both knees with palms joined. The ordination master says: "Good son, now that you have abandoned the heterodox and returned to the orthodox, your precepts are already complete. If you wish to understand their marks and protect them, you should receive the five precepts."