毘尼心 1

English (machine translation) 1

Language: English

1.13 — 3 parts
1.20 — 4 parts

1.1

In the Vinaya there are eight kinds of doctrinal teachings.

First, the rules for training in the śīla. Second, the rules for master and disciple. Third, the rules for the saṃgha. Fourth, the rules for walking the path and repenting. Fifth, the rules for walking the path and cultivating good. Sixth, the rules on provisions and conditions for developing the path. Seventh, the rules for faithful donors and dānapatis. Eighth, the rules for protecting and upholding the Dharma treasury.

1.3

First: The rules for training in the śīla.

1.4

During the twelve years after the Tathāgata attained awakening, he briefly established the precepts and vinaya for those of sharp faculties. After twelve years, right up until he entered nirvāṇa, because those of dull faculties committed many violations, he broadly established the precepts and vinaya, remedying errors as deficiencies arose, just as one mends a patched robe only when it has holes. When the Buddha was approaching nirvāṇa, he entrusted this Vinayapiṭaka to Upāli. After the Buddha's parinirvāṇa, Mahākāśyapa upheld and investigated the Three Jewels, selecting five hundred great arhats to compile the Dharma treasury at Rājagṛha. At that time, Upāli ascended the high seat eighty times over the course of a single summer, reciting the great Vinayapiṭaka completely, just as spoken by the Buddha. This true and pure teaching had eighty recitations, all of which were entrusted to Mahākāśyapa. When Kāśyapa was about to enter parinirvāṇa, he entrusted this Vinayapiṭaka to Ānanda. When Ānanda was about to enter parinirvāṇa, he entrusted it to two great beings: the first was named Śāṇavāsa, and the second was named Madhyāntika. According to the Fu fazang jing, the Venerable Madhyāntika went to Kashmir to carry out propagation, and being outside the text, is not recorded further. Śāṇavāsa carried out propagation in Rājagṛha. When Śāṇavāsa was approaching parinirvāṇa, he entrusted this Dharma treasury to Upagupta. The above are the five great masters, all of whom retained the eighty thousand Dharma treasuries, had wisdom and eloquence surpassing the multitude, and possessed unfathomable spiritual powers. Now, Upagupta had five disciples: the first was named Sarvāstivāda, the second Dharmaguptaka, the third Mahīśāsaka, the fourth Vātsīputrīya, and the fifth Kāśyapīya. These five men were not comprehensive in their spiritual comprehension of the great treasury and lacked all-penetrating mastery; yet they were also all of noble wisdom. Observing that the ordinary beings of the degenerate age would have dull faculties and be unable to receive the great Vinayapiṭaka in its entirety, each made selections and omissions differently, dividing it into five schools according to what sentient beings delighted in. (The Buddha appeared in the world during the reign of King You of Zhou. During the time of Emperor Ming of Han, the scriptures and images arrived. Only after about a hundred years were there the bhikṣus Zhi and Zhu, who had a slight understanding of the Chinese language and translated scriptural texts. Coming to the Qin ruler Yao Xing, who had deep faith in the Buddha's Dharma, in the eighth year of the Hongshi era, at Caotang Monastery in Chang'an, Master Kumārajīva, along with various Indian śramaṇas, retranslated the foreign texts. Master Kumārajīva was well versed in regional dialects and clearly understood the Buddha's Dharma, whereupon it was widely disseminated.)

1.5

The Fivefold Vinaya: The first is the Daśabhāṇavāra-vinaya. The Vinaya master was named Sarvāstivāda, who recited this vinaya. In the eighth year of the Hongshi era of the Qin, there was a Tripiṭaka master from Kashmir named Puṇyatāra, who recited the root text of the Daśabhāṇavāra-vinaya and brought it to Chang'an, translating this vinaya together with Master Kumārajīva. Before one section was finished being translated, Puṇyatāra passed away. Master Huiyuan of Mount Lu and Dharmaruci continued to translate what had not yet been translated. Later, there was another Tripiṭaka Vinaya master named Vimalākṣa, who was also a teacher whom Kumārajīva had sought earlier; he came on his own to Shanjian Monastery in Shouchun, re-collated the vinaya text, produced three more fascicles, and provided the Vinaya preface. Thereafter, among the vinayas in this land, the Daśabhāṇavāra was the first.

1.6

The second is the Dharmaguptaka-vinaya. The Vinaya master was named Dharmaguptaka, translated here as Fazheng. This person had the nature and capacity of a bodhisattva and transmitted and upheld this vinaya. In this land there was Master Zhi, a śramaṇa of the Jin state, who was ordered to go to the western lands. He brought the root text of the Dharmaguptaka-vinaya from Khotan and returned to the Qin state. In the twelfth year of the Hongshi era, the state ruler Yao Xing, along with the former Qin General and Colonel-Director of Retainers, gathered more than three hundred virtuous śramaṇas in a monastery in Chang'an, and invited Buddhayaśas, the Tripiṭaka Mahāyāna Vinaya master from Kashmir, to translate the Dharmaguptaka-vinaya along with the Dīrghāgama. The monk Zhu Fonian of Liangzhou translated the foreign sounds, and Dao Yun, Dao Han, and others of the Qin state took down the translation. The emergence of vinaya in this land: the Dharmaguptaka is the second.

1.7

The third is the Mahīśāsaka-vinaya. The Vinaya master was named Mahīśāsaka. There was a Tripiṭaka Vinaya master from Kashmir named Buddhasmṛti, who reverently brought the foreign text of the Mahīśāsaka and came to Yangzhou. In the tenth month of the first year of the Jingping era of the Jin, the Palace Attendant Sima Chen, King of Langya of the Jin, together with the monks Zhu Daosheng, Huiyan, and others, requested him to produce it. Buddhasmṛti reverently held the foreign text without textual error. The eastward transmission of the vinaya teachings: the Mahīśāsaka is the third.

1.8

The fourth is the Mahāsāṃghika-vinaya. The Vinaya master was named Vātsīputrīya. In this land was the monk Faxian, who made light of his own body and valued the Dharma, traveling on his own to the foreign lands to seek scriptures. Arriving in the kingdom of Magadha, at Devarāja Monastery to the south of King Aśoka's stupa in the city of Pāṭaliputra, he copied and obtained the foreign text and brought it back to this land. In the eleventh month of the twelfth year of the Yixi era of the Jin, he arrived in Yangzhou, and at Daochang Monastery translated it together with the Tripiṭaka meditation master Buddhabhadra, along with the six-fascicle Nirvāṇa-sūtra. The monk Baoyun translated the foreign text into Chinese. In the fourteenth year it was completely finished. The dissemination of the vinaya teachings: the Mahāsāṃghika is the fourth.

1.9

The fifth is the Kāśyapīya-vinaya (also called the Kāśyapi-vinaya; this land has not yet responded to it, and it has not yet arrived in the land of Han).

1.10

The Vinayapiṭaka has four names.

1.11

The first is called śīla (in terms of teaching, the method of preventing wrongdoing is called śīla, for this method can prohibit and restrain body and speech; in terms of practice and understanding, the mind that stops evil is called śīla, for this mind can restrain body and speech, not committing and not allowing various faults to arise, and is thus called śīla). The second is called vinaya (in terms of teaching, it weighs and evaluates the light and heavy, and is thus called vinaya; in terms of practice, it tames and subdues what is stubborn and crude, and is thus called vinaya). The third is called prātimokṣa (this is a foreign sound; in Chinese it is called "individual liberation". In terms of teaching, this is the method for loosening bonds; if one relies on it to renounce the household life, being free from shackles and hindrances everywhere in body and mind without conditioned activity, it is therefore called "individual liberation". In terms of practice, the mind that severs bonds can abandon defilements part by part in moment after moment, and is therefore called "individual liberation"). The fourth is called vinaya (this is also a western sound; here it is translated as "cessation". In terms of teaching, this method can quell disputes, and is therefore called "cessation". In terms of practice, it cuts off birth and death, exhausting suffering in the unconditioned, and its quiet tranquility is "cessation"). Among these four, the first two are named according to the cause: external prevention is śīla, and internal compliance is vinaya. The latter two are named according to the fruit: liberation is where defilements are exhausted, which is the fruit of nirvāṇa with remainder; cessation is where both body and wisdom are brought to an end, which is the fruit of nirvāṇa without remainder. Furthermore, within the Mahāyāna, śīla and vinaya are the cause leading to the fruit, being conditioned practices for the essential departure; liberation and cessation are the fruit leading to the cause, being unconditioned practices of transcendence. That all four are called "treasuries": in terms of teaching, they are called treasuries because their text and meaning are rich and encompassing; in terms of practice, they are called treasuries because they give rise to all goods with inexhaustible benefits. Next, the methods of ordination are explained.

1.12

Five kinds of ordination methods.

1.13.1

[First,] ordination by the supreme Dharma (the stage is at or above the non-learner [aśaikṣa]. If a person attains arhatship, they are forthwith termed to have received the upasampadā. The Tathāgata, having realized the Way to perfect awakening, verified the principle completely without awakening through a teacher; therefore, it is termed obtaining the precepts naturally. If a disciple, they each receive [them] by self-vow, with the Buddhas as witness. Because they attain the most supreme Dharma, it is termed ordination by the supreme Dharma. Herein are contained two: naturally and by self-vow). Second, ordination by "Come!" [ehibhikṣu] (the stage is at or above the fruit of the srotāpanna. This person, coming by virtue of past goodness, meets the Buddha appearing in the world. He expounds the Path of the Four Truths, and [the person] achieves the first fruit, begging piteously for pravrajyā. The Noble One commands, "Come, bhikṣu!" and the upasampadā arises immediately; therefore, it is termed ordination by "Come!"). Third, ordination by teachers' rules (this applies to women who also attain the fruit of srotāpanna and beg piteously for pravrajyā. The Tathāgata expounds the eight gurudharmas for her and sends Ānanda to transmit them to her, instructing her to venerate and serve the great Saṃgha as her model teachers. Receiving the instruction upon the crown of her head, the upasampadā arises immediately; therefore, it is termed ordination by [teachers' rules]). Fourth, ordination by the threefold statement (the stage is at or above the inner ordinary being. This person meets the Buddha appearing in the world, yet only hears of him without seeing him. An arhat confers the three refuges upon him, and the upasampadā then arises; therefore, it is termed ordination by the threefold statement). Fifth, ordination by karman (the stage extends down to outer ordinary beings and below. This person's wholesome roots are slight and weak, and the mind of the Way is hard to arouse. They must rely on ten monks performing the ritual to completion before they can obtain the upasampadā; therefore, it is termed ordination by karman. It is required to possess six causes and conditions before one can obtain upasampadā ordination: first, the candidate's body is free from the thirteen obstacles; second, the age is full twenty; third, robes and bowl are complete; [fourth], the quorum of monks is full and pure according to the Dharma; fifth, being within the boundary without discord among the assembly's factions; and sixth, the jñapti-caturtha-karman is complete in its preliminary expedients and wording). In the *Mātṛkā-sūtra* there are ten kinds of ordination. For bhikṣus there are five kinds: first, the supreme Dharma; second, "Come!"; third, the threefold statement; fourth, by royal command; fifth, by karman. For bhikṣuṇīs there are also five kinds: first, the correct Dharma; second, "Come!"; third, teachers' rules; fourth, sending an emissary; fifth, by karman. Together these make ten kinds. The *Daśabhāṇavāra-vinaya* explains ten kinds of ordination methods: 1. Obtaining ordination naturally, meaning the Buddha awakened by himself without a teacher. 2. Obtaining ordination by self-vow, meaning Mahākāśyapa. 3. Obtaining ordination by seeing the Truths, meaning the five bhikṣus including Kauṇḍinya, who, upon hearing the expounding of the Four Truths, immediately generated the upasampadā. 4. Obtaining ordination by "Come!", meaning Yaśas and others, as well as those delivered by "Come!" throughout the Tathāgata's entire lifetime. Why? Because the Buddha is the King of Dharma and personally gave them ordination; and because these in their final existence would never fall into the stage of learning or impermanence. 5. Obtaining ordination by the threefold statement, meaning those delivered by the various arhats before the karman was established, whereupon by receiving the three refuges they immediately obtained upasampadā. 6. Obtaining ordination by questions and answers, also called through debate; meaning the novice Sudāya, who was only seven years of age; the Buddha questioned him on the meanings, and he answered each one. The Buddha's noble mind was pleased, and he instructed the bhikṣus to give him the full ordination. Named after the questions and answers, it is therefore called obtaining ordination by questions and answers; because he instructed the bhikṣus, it is also called obtaining ordination by royal command. 7. Obtaining ordination by the eight gurudharmas, also called the eight kinds, also called the eight venerable teachers' rules, also called the eight dharmas that cannot be transgressed; meaning Mahāprajāpatī and the five hundred Śākya women who sought pravrajyā from the Buddha, and the Buddha sent Ānanda to confer the eight gurudharmas on her, permitting her to leave the household. Named after the eight gurudharmas, it is therefore called obtaining ordination by the eight gurudharmas. The *Mahīśāsaka-vinaya* states: Mahāprajāpatī, having received the eight dharmas from Ānanda, joyfully received them on the crown of her head, and further said to Ānanda: "Speak to the Buddha for me: among the eight dharmas, I further beg to make a wish—may it be permitted that bhikṣuṇīs pay homage to bhikṣus according to seniority, for how could a hundred-year-old bhikṣuṇī pay homage to a newly ordained bhikṣu?" The Buddha told Ānanda: "If I were to permit bhikṣuṇīs to pay homage to bhikṣus according to seniority, there is no such possibility." When Ānanda heard this, he returned and reported it to Mahāprajāpatī. Mahāprajāpatī said again: "Receiving them with honor on the crown of my head, joyfully practicing them, is forthwith named leaving the household and receiving upasampadā." She further said to Ānanda: "What should now be done for these five hundred Śākya women? Speak to the Buddha for me again." The Buddha said: "I forthwith permit Mahāprajāpatī to act as their upādhyāya, and in the presence of an assembly of ten bhikṣus, with a jñapti-caturtha-karman, they receive ordination. It is permitted to perform the karman for up to three persons at one time, but not to four." Thus, Mahāprajāpatī alone was called ordained by the eight gurudharmas, while the five hundred Śākya women were ordained by karman. The *Daśabhāṇavāra-vinaya* is also like this. If according to the *Dharmaguptaka-vinaya*, the five hundred Śākya women all obtained ordination by the eight gurudharmas as well. 8. Obtaining ordination by sending an emissary: meaning Aḍḍhakāsī, whose countenance was upright and beautiful; if she stepped out of the monastery, there would be obstacles of ruined conduct. The Noble One allowed and permitted deputing a bhikṣuṇī as an emissary to enter among the great Saṃgha to beg for ordination on her behalf; therefore it is named ordination by sending an emissary. 9. Ordination by karman, meaning the ritual performed by ten monks. 10. In borderlands, five persons holding the Vinaya confer upasampadā. Because the Buddha's Dharma has just begun to spread in borderlands, and monks are few and scarce, making assembling them exceedingly difficult, the Great Sage therefore allowed and permitted five persons to confer ordination. Furthermore, the *Dharmaguptaka-vinaya* states: One who attains arhatship is forthwith named as having left the household and received the upasampadā. Because this person attains the most supreme Dharma, it is named ordination by the supreme Dharma. Therefore, the *Mātṛkā-śāstra* states: "At that time there was someone who had not reached the age of twenty and had doubts upon receiving ordination, asking the Buddha. The Buddha said: 'I permit counting the months in the womb and the intercalary months.' Yet they were still not full. The Buddha said: 'Has this person attained arhatship or not?' The answer was: 'He has attained it.' The Buddha said: 'This person is called one who has received upasampadā by the supreme [Dharma].'" Furthermore, among the bhikṣuṇī assembly, a woman who had been married is permitted to receive upasampadā at the age of twelve. Counting these all together, there are twelve kinds of ordination. Among these twelve kinds: obtaining ordination naturally was for the Buddha alone; obtaining ordination by self-vow was for Mahākāśyapa alone; obtaining ordination by seeing the Truths was restricted to the five persons including Kauṇḍinya; obtaining ordination by "Come!" applied to both monks and nuns—it existed when the Buddha was in the world, but after the Buddha entered nirvāṇa, there was no longer any ordination method by "Come!"; obtaining ordination by the threefold statement was restricted to the great Saṃgha, permitted before the karman was established, and not permitted after the karman was established; obtaining ordination by questions and answers was restricted to the novice Sudāya—if in the present final age there were a novice comparable to Sudāya, he would also be permitted to receive ordination; obtaining ordination by the eight gurudharmas was restricted only to Mahāprajāpatī alone among the bhikṣuṇī assembly, and does not apply to others; obtaining ordination by sending an emissary was only for Aḍḍhakāsī among the bhikṣuṇī assembly—if in the present final age there were such a bhikṣuṇī, it would also be permitted, but minor beauty is not sufficient; as for five persons in borderlands obtaining ordination, now wherever the Buddha's Dharma is newly practiced in border regions, all are permitted.

1.13.2

[Ordination at] twelve [years after] having married is restricted to the community of bhikṣuṇīs. Ordination by the supreme Dharma applies to both the communities of bhikṣus and bhikṣuṇīs; at present, if someone attains arhatship, they also obtain the designation of ordination by the supreme Dharma. Only the single method of karman has its teaching apply to both ordinary persons and nobles, and extends to both bhikṣus and bhikṣuṇīs; encompassing the present and the future, one must know whether the ritual acts are valid or invalid, and therefore it is explained at length relying on the various traditions.
Question: With how many conditions fulfilled is ordination by karman considered compliant with the Dharma?
Answer: According to the Mahāsāṃghika-vinaya, when six conditions are fulfilled, it becomes compliant with the Dharma. What are the six? First, the ordinand must be fully twenty years of age and equipped with the three robes and bowl. Second, the ordinand's person must be free of the thirteen obstacles. Third, the establishment of the boundary must be completed. Fourth, the bhikṣus within the boundary must all assemble without a factional gathering. Fifth, the karman recitation must have neither addition nor subtraction. Sixth, the ten bhikṣus must be complete in number, compliant with the Dharma, and pure. When endowed with these six conditions, it is called compliant with the Dharma. If even one among the six is lacking, the ordination is not achieved.
Question: What is meant by being fully twenty years of age?
Answer: The Mahāsāṃghika says: One must be fully twenty years of age; fully twenty years of age means having completed twenty rainy seasons. If one is twenty years of age but has not completed twenty rainy seasons, one does not obtain the precepts. As long as the rainy seasons are complete, one may receive ordination. If one was born in the winter and receives ordination when the summer retreat has ended, this is called not being fully twenty. If one was born in the spring and receives ordination when the retreat has ended, this is called being fully twenty. If one was born during the earlier retreat and receives ordination when the earlier retreat has ended, or was born during the later retreat and receives ordination when the later retreat has ended, this is called being fully twenty. In the school of the Dharmaguptaka, twelve months make one year; when one reaches twenty, taking the month of one's birth, all are called fully twenty and obtain the upasampadā. In the school of the Mahāsāṃghika, passing through twenty complete rainy seasons allows one to obtain the upasampadā; for example, one born in the twelfth month, upon reaching twenty [calendar years], has only passed through eighteen rainy seasons, and thus is called not full. In this manner, one must complete twenty summers, and only then may one receive ordination. Yet the matter of receiving ordination is weighty, being the foundation of pravrajyā. If the fundamental procedure is not completed, then one is not a bhikṣu, having no difference from a layperson. Receiving the faithful donations of others and their prostrations are all called theft, incurring boundless guilt. If someone is definitively known to have received ordination when underage, even though a hundred years pass, they are still like a śrāmaṇera; they should not receive the veneration of senior bhikṣus nor receive the donations of the faithful, but must be ordained anew.
Question: Since this person has already undergone poṣadha and karman since being ordained, why are they permitted to receive ordination again?
Answer: This person had the intention of having received the upasampadā when listening to the karman and poṣadha, so it was not with a mind of theft; therefore the Dharmaguptaka allows them to receive ordination again. The Mahāsāṃghika says: If one does not know one's age, one should ask one's parents and relatives; if they still do not know, one should check the birth register board. If there is no such thing, one should observe whether their facial features, hands, and feet are mature or not. If one still does not know, one should ask which king, which year, whether the land was bountiful or lean, droughts, floods, and the like, though this does not apply to all; at such times when it is difficult to know, inquiring into each one, if it is truly unknown, even if the hands and feet are mature, upon reaching twenty, one still does not obtain the precepts.
Question: The Dharmaguptaka says that if one is not fully twenty, it is permitted to count the months in the womb, leap months, and the like; what does this mean?
Answer: There was someone who, when first receiving ordination, thought that they were fully twenty years of age; only after receiving ordination did they learn that they were not, and harbouring doubts, questioned the Buddha. The Buddha said: It is permitted to count the months in the womb and to count leap months; if one counts all the fourteenth-day precept recitations to make up the number of years, there is no transgression. This is the Great Sage's allowance and restriction for obtaining the precepts. According to the state laws of this realm, there are two leap months every five years; the Daśabhāṇavāra says King Bimbisāra had one leap month every six years; the Mahīśāsaka says one leap month every five years; it is not known which one should be taken as definitive.
Question: Without robes and bowl, may one receive ordination or not? The Dharmaguptaka says that without robes and bowl, one cannot receive ordination. It is asked again: Borrowing robes and bowl, may one receive ordination or not?
Answer: The Mahīśāsaka says: For one who borrows robes, the owner of the robes should be instructed to relinquish them, and then one may receive ordination.
The Vinaya-vibhāṣā-śāstra asks: Does one obtain the precepts without robes and bowl? It answers: Yes. If so, why are robes and bowl necessary? It answers: First, for deportment; second, to engender goodness in onlookers; third, to mark a distinctive appearance; hence robes and bowl must be complete.
As for the second, having no obstacles in one's person: why must they be asked?
Answer: The thirteen obstacles are driven by the three obstructions, cutting one off from the noble path and hindering the precepts from arising; they are named obstacles, and therefore must be asked about.
It is asked again: What are the names and meanings of the thirteen obstacles?
Answer: First, the obstacle of an extreme offense. This person formerly received the upasampadā, committed a pārājika, and was expelled by the Saṅgha; thereafter they sought pravrajyā again, but are excluded outside the community, called an extreme obstruction, and the precepts do not arise, hence it is called an obstacle. Second, the obstacle of defiling the pure conduct of a bhikṣuṇī. From pravrajyā onward, not committing sexual misconduct is called pure conduct; if one defiled them when a layperson, it is not an obstacle. Third, the obstacle of receiving ordination with a thief's mind. This person, without a master, shaved their own hair and beard, wore the kāṣāya, and without receiving ordination joined others in poṣadha and karman, stealing the Buddhadharma, hence it is called a thief's mind; if the lower three assemblies eavesdrop on the recitation of the precepts and karman, falsely associating with Saṅgha affairs, they also commit this. Fourth, the obstacle of breaking between internal and external paths. This person was formerly a non-Buddhist, went forth and received ordination, but afterward, without relinquishing [the precepts], returned to non-Buddhist paths; their mind of wrong views being heavy, they naturally lose the precepts; if they wish to seek pravrajyā and ordination in the Buddhadharma again, it is called an obstacle. Fifth, the obstacle of a paṇḍaka. This person by nature has many afflictions and lacks the ability to maintain the precepts; their affliction-obstruction being heavy, the upasampadā does not arise, hence it is called an obstacle. Sixth, the obstacle of matricide; seventh, the obstacle of patricide: a layperson killing father or killing mother, violating deep gratitude, obstructs and prevents the precepts from arising. Eighth, killing an arhat: while a layperson, killing a bhikṣu whose complexion did not change when dying. Ninth, the obstacle of causing a schism in the Saṅgha: recklessly expounding false teachings or disordering the feelings of the multitude, within the same boundary conducting separate ritual acts and destroying the Buddhadharma, doing so intentionally, hence it is called an obstacle. Tenth, the obstacle of maliciously shedding the Buddha's blood. This person employed means wishing to kill the Buddha but was unable to end his life, harming the holy body, violating principle deeply, incurring a grave anantarya crime; nowadays, in the final age, burning and destroying vihāras, images, or relics, if one sees an auspicious sign, one also incurs an anantarya crime and cannot receive ordination, hence it is called an obstacle. Eleventh, the obstacle of a non-human: if a ghost or deva transforms into human form wishing to receive the upasampadā, it is called the obstacle of a non-human. Twelfth, the obstacle of an animal: if a nāga or fox transforms into human form, one must not bestow ordination on them. Thirteenth, the obstacle of having two faculties: this person in a single body possesses both male and female faculties, having no place among either the bhikṣu or bhikṣuṇī communities, hence it is called an obstacle.

1.13.3

Among these thirteen persons: the first four and the five heinous crimes are subsumed under the karmic obstacle; the one paṇḍaka is subsumed under the affliction obstacle; the last three persons are subsumed under the retribution obstacle. Bound by the three obstacles, they cannot change during their entire physical life. If they have not yet gone forth, do not ordain them; if they have already gone forth, they must be expelled. Detailed explanations are as stated in the treatises. Question: If one does not ask about the thirteen difficulties, is śīla obtained or not? Answer: The Dharmaguptaka-vinaya states that since it was instituted [by the Buddha], śīla is not obtained. Question again: Since the original purpose was to guard against difficulties, if in reality there are none, why is it necessary to ask? Answer: Although it is asked for the sake of difficulties, if there is indeed a difficulty, whether asked or not asked, śīla is in both cases not obtained; if in reality there is no difficulty, then if asked, śīla is obtained, but if not asked, śīla is not obtained. Third, explaining that the boundary is accomplished: whether accomplished or not will be explained later in the section on the procedure for establishing the boundary. Fourth, the monks within the boundary are fully assembled: those who do not come give their consent (chanda); the Saṃgha is concordant and there is no factional assembly. Fifth, the text of the karman is recited accurately: if one performs a jñapti-caturtha-karman, then a jñapti with five, a jñapti with three, a jñapti with two, or a jñapti with one are all invalid. Sixth, the number of monks is complete: there must be ten pure fully ordained monks; if more than ten persons, it is called a complete assembly; if fewer, it is invalid. Question: If a person who has committed a grave offence or a person with one of the thirteen difficulties acts as the upādhyāya, is śīla obtained or not? Answer: The Dharmaguptaka-vinaya states that such a person cannot complete the count of the Saṃgha, so śīla is not obtained. As for the other witnessing monks having committed a grave offence: provided that the witnessing monks are numerous, śīla is obtained; if few, śīla is not obtained. The Dharmaguptaka-vinaya states: Once there was a person who received ordination from an upādhyāya who did not uphold the precepts, and afterwards gave rise to doubt and asked the Buddha. The Buddha asked, "Did you know that the upādhyāya did not uphold the precepts?" He replied, "I knew." "Did you know that one should not receive upasampadā from such a person?" He replied, "I did not know." The Buddha said, "This is called having received upasampadā." Again, another person gave rise to doubt and asked the Buddha. The Buddha said, "Did you know that your upādhyāya broke the precepts?" He replied, "I knew." "Did you know that one should not receive ordination from a precept-breaker?" He replied, "I knew." The Buddha said, "Did you know that by receiving ordination from a precept-breaker, one does not obtain śīla?" He replied, "I did not know." The Buddha said, "This is called having received upasampadā." As for the fourth person, who knew all three points, the Buddha said, "This is not called having received upasampadā." Question: Without an upādhyāya, can one receive upasampadā or not? The Buddha said, "One cannot." The Daśabhāṇavāra-vinaya states: Upāli asked, "Without an upādhyāya, can one receive upasampadā or not?" The Buddha said, "This is called having received upasampadā, but the karman-master and the assembly of monks incur an offence." The Dharmaguptaka-vinaya states: Once an upādhyāya who had nine years [of ordination] conferred upasampadā; they did not know whether the ordination was valid or not. The Buddha said, "The ordination is valid, but the assembly of monks incurs an offence." Furthermore, the Mahāsāṃghika-vinaya states: If the upādhyāya is counted to fill the quota of ten persons, it is not called having received upasampadā. Furthermore, if one does not state one's own name, does not state the upādhyāya's name, or does not supplicate for the precepts, none of these is called having received upasampadā. The Dharmaguptaka-vinaya states: Once, without conferring the śrāmaṇera precepts, they conferred upasampadā directly; they did not know whether it was validly received or not. The Buddha said, "Upasampadā is obtained, but the assembly of monks commits an infraction." The Mātṛkā-śāstra states: Once a person received ordination from a precept-breaking master, gave rise to doubt, and asked the Buddha. The Buddha said, "Did you know beforehand whether your upādhyāya had received śīla from his master or not?" He replied, "I did not know." The Buddha said, "This is called having received ordination." Question: Can the monks confer the six dharmas (śikṣāsamādāna) and the ten precepts upon a nun? Answer: The monks may only perform three kinds of karmans for a nun: first, conferring the upasampadā; second, mānāpya; third, rehabilitation (āpattipratikarma / abhyarhaṇa). For any other formal acts, there is no textual basis in the various vinayas; should they be performed, the karman is invalid, and both monks and nuns incur an offence. Question: Why does a fully ordained nun take a bhikṣu as her master, while a śikṣamāṇā or a śrāmaṇerī does not? Answer: Women lack firm resolve on their own; therefore the Sage instituted that when receiving upasampadā, one must take a fully ordained monk as master. When a śikṣamāṇā or a śrāmaṇerī first leaves home, their years are few and their resolve is weak; they merely rely on a fully ordained nun as master, consulting her and training in the precepts, and do not need a fully ordained monk. Question: When receiving the six dharmas, is it necessary to invite an upādhyāyikā again? Answer: It is not necessary. Why so? A śikṣamāṇā merely undertakes higher training in six among the ten precepts; this is not yet a change of status, hence there is no need to invite one. Furthermore, the four vinayas all state that it must be at a place within sight but out of earshot; if the karman is performed face-to-face, the reception of the six dharmas is invalid and an offence is incurred. Question: Someone said, "A fully ordained nun may pay homage to a male novice (śrāmaṇera)." Is this in accordance with the Dharma? Answer: This person does not understand the vinaya and makes such a statement falsely. Why? In the section on lodgings (Śayanāsana-skandhaka) of the Dharmaguptaka-vinaya, the Buddha himself instituted the rules of reverence for the bhikṣus: a junior śrāmaṇera should pay homage to a senior śrāmaṇerī, how much more should a fully ordained nun not pay homage! Who should not be paid homage to? Persons with the thirteen difficulties, persons subjected to the three forms of suspension (utkṣepana), persons who have been expelled, and persons who speak contrary to the Dharma. Such persons should not be paid homage to; if homage is paid, both parties incur an offence. Next, explaining the relinquishment of precepts: Indeed, śīla is a pure dharma that should rise above entanglement. Therefore, the five assemblies of monks and nuns protect and uphold the Buddha's precepts, preferring death to transgressing them. If one deliberately transgresses them, it would be better never to have left home in the first place. Why so? One ruins one's own practice of the Way, disgraces the masters and the Saṃgha, defiles the Three Jewels, fails the four debts of gratitude, cannot digest the offerings of the faithful, and increases offences exceedingly. If a person's mind is pressed by afflictions and their love for the Way is faint, and if they simply wish to commit evil and cannot restrain themselves, the Buddha said: Such a person is permitted to relinquish the precepts and return home, and may not take advantage of the Buddhadharma while violating the pure prohibitions. If one wishes to relinquish the precepts, one should kneel on one knee before a fully ordained bhikṣu, join the palms, and speak thus: "Venerable One, with unified mind take note: I, bhikṣu so-and-so, now relinquish the upasampadā and return to being a layperson. May the Venerable One remember me as a layperson." This is said three times. Furthermore, within the receiving of śīla there is active śīla (vijñapti-śīla) and unmanifest śīla (avijñapti-śīla). At first, giving rise to the mental intent to receive the precepts before the master, mobilizing body and speech to produce this dharma: this is called active śīla. Once śīla has been obtained, harboring it in the mind without further physical activity: this is called unmanifest śīla. This unmanifest śīla is a supramundane dharma: when one receives it with deliberate intent, [it is formed;] when one relinquishes it with deliberate intent, one loses the good karma. Otherwise, it will inevitably induce karmic fruit, having no principle of being lost; this is unlike the active precept-rule which possesses the principle of being relinquished.

1.14

The precept rules of the five categories (Above, the receiving of precepts was explained; now, upholding the precepts is explained. Having received the dharma, in principle one must protect and uphold it. According to circumstances the intention behind the prohibitions is manifold, such that there is no violation. Offences are light or heavy, with gradations dividing them into five classes; linked in consistent series, they are accordingly termed 'categories' [skandhaka]): First, the pārājika precepts (This is a Western sound; here it is translated as 'without remainder'. If one violates this precept, one is permanently cast out of the pure assembly, hence it is called 'without remainder'. In the two kinds of Dharma acts, poṣadha and karman, one cannot be counted, having permanently no share in them; hence it is called 'without remainder'). Second, the saṃghāvaśeṣa precepts (Here translated as 'Saṃgha-remainder'. If one violates this precept, one's conduct is damaged and defective; one should not be counted in the poṣadha, yet within the karman assembly one's share is partially recognized; hence it is called 'Saṃgha-remainder'). Third, the prāyaścittika precepts (In this land translated as 'falling'. If one violates this precept, one falls into hell, being burned, boiled, and obstructed; hence it is called 'falling'). Fourth, the pratideśanīya precepts (In this land translated as 'confessing towards another'. If one violates this precept, the matter is blameworthy, yet it is permitted to be revealed and confessed face-to-face to be eradicated; hence it is called 'confessing towards another'). Fifth, the śikṣākaraṇīya precepts (In this land translated as 'should be trained in'. The deportment and disciplined conduct of these precepts must be assiduously practiced before they are perfected; hence it is called 'should be trained in'). Among these five categories, three kinds of conduct are protected: the first category protects fundamental conduct; the second category protects conduct related to Saṃgha acts; the lower three categories protect conduct of deportment. Furthermore, these five categories guard against three kinds of obstacles: the first two categories guard against offences that obstruct the Path—the first category directly obstructs the Path, and the saṃghāvaśeṣa directly obstructs the Saṃgha. The single category of prāyaścittika guards against offences that incur retribution, sinking into the three realms of existence with no means of escape. The latter two categories guard against offences of incurring censure, which generate unwholesomeness in people and yield no benefit in converting others. The pratideśanīya encourages confession after violation; the lower 'should be trained in' encourages dedication to precision against errors and violations, the meaning of which applies generally to all categories, revealing the Dharma gate. Furthermore, the five categories are established in counteracting five classes of offences. The Buddha said: For offences repented by mental thought, this is what the fifth category guards against. For offences confessed to another person, this is what the fourth category guards against. For offences slightly heavier that are also confessed to another person, this is what the third category guards against. For heavy offences confessed to the Saṃgha, this is what the second category guards against. For great heavy offences that cannot be confessed, this is what the first category guards against. The first category guards against capital offences; the second category guards against near-capital offences; the third category guards against offences incurring whipping; the fourth category guards against offences incurring caning; the fifth category guards against offences of reproach and fault. These five categories of precepts all take bodily and vocal restraint of evil and doing of good as their essence; divided into five classes, they are therefore called the five branches. In all precepts, the first category is named 'the pure precept of fundamental karma'; the second is named 'the pure precept of the remaining anterior and posterior retinue'; the third category is named 'the pure precept of awareness free from all evil perceptions'; the fourth is named 'the pure precept of guarding right mindfulness'; the fifth category is named 'the pure precept of dedicating toward anuttarā-samyak-saṃbodhi'.

1.15

The Ten Precepts of a Śrāmaṇera (Śrāmaṇera is a Sanskrit term. Here it means 'ceasing and lovingkindness': ceasing from evil and practicing lovingkindness, hence called śrāmaṇera. Because one ceases from the ten evils, one receives the ten precepts. Because one regards sentient beings with lovingkindness, there is not killing, and so forth. These ten precepts are indeed the root of all precepts; one must guard and uphold them first): / First, not killing (if one intentionally kills a human being, one cannot receive human [full] ordination; if one kills an animal or the like, it is extinguished through wholehearted repentance). / Second, not stealing (whether by theft, robbery, or forcible seizure, or by burning or damaging another's property, provided it is worth five māsakas or more, one cannot receive the full ordination; if it is less than five māsakas, or the property of a non-human or animal, it is extinguished through repentance). / Third, not engaging in sexual misconduct (whether with a human male or female, a non-human male or female, or an animal male or female, if one penetrates bodily parts, one cannot receive the full ordination; if one engages in fondling and the like, it is extinguished through wholehearted repentance). / Fourth, not telling lies (if one falsely claims to have attained sagehood, one cannot receive the full ordination; if one slanders a pure person with a grave matter or deceives and defrauds, the sin is difficult to repent; other minor lies are permitted to be repented, after which one may advance to the full ordination). / Fifth, not drinking alcohol (by nature alcohol can arouse great afflictions, alter a person's disposition, disrupt one's mind set on the path, and open many gates of wrongdoing. If alcohol enters the belly, the mind guarding the precepts slackens, and one cannot restrain oneself. Therefore, one should strictly guard against taking intoxicating medicine). / Sixth, not adorning oneself with flower garlands or anointing the body with scented oils (dressing up with flowers and beauty to love and indulge one's body inwardly harbors deep attachment, and feelings may disrupt the path). / Seventh, not singing, dancing, playing music, or going to watch and listen (becoming accustomed to games and unrestrained indulgence of body and speech, giving free rein to dissipation outwardly, scatters the mind set on the path). / Eighth, not sitting or lying on high and broad beds (acting arrogantly without a mind of humility, inwardly intending to look down upon things, one is far removed from the path). / Ninth, not eating at improper times (nourishing life and cultivating the path should accord with the Dharma; greed for tastes without moderation causes illness and obstructs the path). / Tenth, not handling money, gold, silver, or precious things (for utensils supporting the body, frugality and simplicity are preferable; precious and cherished clothing mostly give rise to people's greed and robbery, hence it is taught not to handle them). / Among these ten precepts, the first four are inherently grave, and the latter six are proscriptively grave. Inherently grave means evil arises from within oneself; proscriptively grave means it can produce evil externally. Furthermore, the first four precepts are precepts of pure karma; the middle four precepts are precepts of pure practice; the last two precepts are precepts of pure conditions. Why is this? As for the two precepts of killing and stealing, neither doing it oneself nor instructing another to do it purifies both body and speech. The single precept against sexual misconduct purifies bodily karma alone. The single precept against false speech purifies vocal karma alone. Not killing abandons the mind of anger; not stealing abandons external greed; not engaging in sexual misconduct abandons internal greed; not speaking falsely abandons ignorance, wrong views, and the mind of delusion. Uprooting the roots of the three poisons purifies mental karma. The root of pure precepts arises from the karma of body, speech, and mind. Therefore, it is said that the first four precepts are precepts of pure karma. Relying on karma to arouse practice, when practice is generated, one must first guard against faults to make all evils not arise; hence one does not drink alcohol. Once evil does not arise, one should next adorn deportment; since deportment must be meticulous, clean, and free from worldly defilements, one next does not adorn oneself with flower garlands or anoint the body with scented oils. Once deportment is established, one should next move body and speech to praise the fine sounds of the Dharma, seek out good friends, and consult them on what has not yet been heard. But if one instead applauds non-Dharma, stirs up the crowd, exclusively practices theatrical arts, listens to and gathers bizarre novelties, and abandons the correct to pursue the perverse, upholding what violates the model of the path; hence one next does not sing, dance, play music, or intentionally go to watch and listen. Having heard and practiced, one should next simply settle the mind, earnestly focus one's thoughts on the Dharma, subdue self-conceit, endure honor and disgrace, and leave behind broad luxury and indulgence; hence one next does not sit on high and broad beds. Therefore, it is said that the middle four precepts are precepts of pure practice. However, the path does not arise in isolation; practice relies on conditions to emerge. Food and drink nourish life; clothing protects the form; only when supported and inspired inwardly and outwardly can one practice the path. Hence, next is not eating at improper times and not wearing precious adornments, thereby avoiding the faults of greed and attachment toward supporting conditions. Therefore, it is said that the last two precepts are precepts of pure conditions.

1.16

Upholding the precepts attains ten benefits: / First, gathering together the Saṃgha (if a junior upholds the precepts, he constitutes an assembly that accords with the Dharma and is counted among them). / Second, gladdening the Saṃgha (if a middling monk upholds the precepts, whatever he does pleases the minds of the assembly). / Third, bringing peace and happiness to the Saṃgha (if a senior monk upholds the precepts, he illuminates and adorns the deportment of the assembly and can also shelter and benefit disciples). / Fourth, causing those without faith to believe (with the virtue of precepts complete within, he externally inspires people's faith and reverence, becoming worthy to serve as a teacher and guide upon whom one relies to cross the world; therefore, those who have not gone forth develop faith and joy in going forth, receiving the precepts from him). / Fifth, causing those with faith to increase and broaden (having ordained disciples, he can also instruct and admonish them, causing them to guard, uphold, and advance their mental practice). / Sixth, causing those difficult to train to be trained (among disciples, if there are those of evil nature, coarse and scattered, who disobey teachings, violate prohibitions, and do not accord with deportment, he can also discipline and punish them according to the Dharma, crushing and subduing them to make them reform). / Seventh, causing those with shame to find tranquility (among disciples, if those with a mind for the path inadvertently commit an offense, constantly harboring shame and fear, reforming the past and cultivating the future, seeking to cleanse their faults, he can also rescue them and serve as a refuge). / Eighth, cutting off present outflows (having eliminated evils already arisen, body and mind become pure, and currently poṣadha and practice have no flaws or outflows). / Ninth, cutting off future outflows (never letting unarisen evils arise). / Tenth, causing the true Dharma to remain long (a person who upholds the precepts is pure in his own practice and can also cause others to uphold the precepts; maintaining the essential principles, he rectifies the assembly and benefits the times, teachings succeeding one another, raising up what has fallen). / Among these ten benefits, the first three seek liberation by relying on the assembly; the middle six constitute the perfection of practice that benefits both self and others; the last one can make the Three Jewels flourish. Only one who upholds the precepts attains these ten lines of benefits. There is also another explanation: within these ten benefits are the meanings of three sections. The first three lines explain obtaining benefits in the Dharma of the Saṃgha; the middle six lines explain obtaining benefits in the Dharma of practice; the last one line explains obtaining benefits in the Dharma of teaching. First, there are three for the Dharma of the Saṃgha: the first explains the external ordinary person nominal Saṃgha, which is gathered by the Vinaya teachings and counted among the ranks of the Saṃgha, hence called 'first, gathering together the Saṃgha.' The second explains the internal ordinary person harmonious Saṃgha, sharing one mind in upholding the Vinaya, with harmony as the basis, hence called 'second, gladdening the Saṃgha.' The third explains the noble status real Saṃgha, which acts according to the Vinaya without conflict or annoyance, hence called 'third, bringing peace and happiness to the Saṃgha.' Now this explains that if an external ordinary bhikṣu can uphold the precepts with pure seeing and hearing, he can enter into these three kinds of Saṃgha, share in their poṣadha and karman, and obtain this benefit of the Dharma of the Saṃgha. Next, explaining that there are six lines for the Dharma of practice: the first two lines explain lower maturation, meaning the benefit for the internal ordinary trainees of the Saṃgha who practice by faith and practice by Dharma. The next two lines explain middle maturation, meaning the benefit for noble Saṃgha trainees on the path of seeing and path of cultivation. The last two lines explain upper maturation, meaning the benefit of the merits of the noble fruit of an aśaikṣa with knowledge of exhaustion and knowledge of non-arising. The tenth line, the benefit of the Dharma of teaching, explains the maturation of others: preaching the Dharma, transforming people, flourishing and benefiting the world, continuing the true standard forever without interruption; hence called 'tenth, causing the true Dharma to remain long.' Tracing the Tathāgata's intention in establishing the precepts: originally it was not merely to rectify mental evils, but to open wide the correct path to nirvāṇa from afar, so that bhikṣus practicing in accordance with the Dharma would attain realization of the path, identical to the unexcelled, eternally abiding, forever tranquil resting Dharma attained by the Buddhas. Therefore it is said: 'Gathering the ten lines of meaning for the bhikṣus is the precept Dharma of all Buddhas.'

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