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vinaya

鼻奈耶律 Vinaya

GELONG (BHIKSHU) SOJONG (POSHADA)
BHIKSHUS’ RITES OF REMEDY

VERSES ON THE PRATIMOKSHA VOWS

(The bhikshus having assembled in the vihara, and SAT DOWN in rows, should first recite this combination of the Essence of the Vinaya Ocean and the internal summaries of the Vinaya-vastu).

THE ESSENCE OF THE VINAYA OCEAN

	By Je Tsongkhapa

OM. May it be well. Homage to the Omniscient One.

The means dependent on which one goes With ease to liberation’s city, The Sugata’s doctrine’s supreme essence, Which is known as Pratimoksha,

I shall explain in six parts: nature, Divisions, the recognition of each, Bases in which it is produced, Causes of loss, and benefits.

A) NATURE It is, with thought of renunciation Acting as cause, to turn away From harm to others and its base.

Our higher and lower schools have two Modes of assertion: that it has form, Being karma of body and speech; Or that it is the constantly coming Will to abandon, with its seed. B) DIVISIONS Pratimoksha is of eight types: Fasting, layman and laywoman, Male and female novices, Nun probationer, full nun, full monk.

The first three are householders’ vows, The last five, vows of those gone forth.

C) THE RECOGNITION OF EACH C1) FASTING (UPAVASA) VOWS Fasting vows are to abandon Eight things - four roots and four branches.

Unchastity, stealing, Killing and false speech are four roots. Great or high beds, drinking liquor, Dance, song, garlands and so forth, And afternoon eating are four branches.

C2) LAY-FOLLOWERS’ (UPASAKA & UPASIKA) VOWS Vows of lay-followers are to abandon Killing, theft, lies, sexual misconduct, and intoxicating drink.

Six lay-followers: those who practise One, some, most rules, or completely, The celibate, and those of refuge.

They are lay-followers who, in order, Abandon one, two, three of the four roots, Sexual misconduct, and unchastity; Or just of refuge, we assert.   C3) NOVICES’ (SRAMANERA & SRAMANERIKA) VOWS Novice vows are to abandon Ten things - four roots and six branches.

The four reasons are as above Amusements and adornments, as two; Accepting gold and silver as the third Not using high seats, intoxicants, afternoon eating; This division makes six branches.

Adding three kinds of falling away - From making request to one’s preceptor - Leaving aside householder’s marks, And wearing the marks of one gone forth - Thirteen things are to be abandoned.

C4) PROBATIONER NUN’S (SIKSAMANA) VOWS The discipline of a probationer nun is, After taking novice vows, Vow of avoidance - six root rules And six secondary rules.

Not to go on the road alone, Not to swim across a river, Not to touch a male person, Not to sit with a male alone, Not to act as go-between, And not to conceal non-virtue Are the six root rules of avoidance.

Not to pick up golden treasure, Not to shave one’s pubic hair, Not to eat food not received, Not to eat what has been hoarded, Not to excrete on green herbage, Not to dig the soil - these six Abandonments are the secondary rules. C5) FULL NUN’S (BHIKSHUNI) VOWS Eight defeats, twenty remainders, Thirty-three lapses with forfeiture, A hundred and eighty simple lapses, Eleven offences to be confessed And the hundred and twelve misdeeds Make three hundred and sixty-four Things the bhikshuni abandons.

C6) FULL MONK’S (BHIKSHU) VOWS Four defeats, thirteen remainders, Thirty lapses with forfeiture, Ninety simple lapses, then Four offences to be confessed And the hundred and twelve misdeeds - Added together, two hundred and Fifty-three things the bhikshu avoids.

(INTERNAL SUMMARIES; THE RULES OF SUSPENSION) BASES IN WHICH IT IS PRODUCED These eight types of pratimoksha are produced in the bases of men and women of three continents, except Kuru, but not such as eunuchs, hermaphrodites and neuters.

CAUSES OF LOSS Causes of losing vows are two.

COMMON CAUSES Giving back the training, death, two sexes appearing, changing thrice, and cutting one’s roots of virtue are common.   SPECIAL CAUSES Learning one was not yet twenty, agreeing to serve, and the day’s elapsing are special to, respectively, bhikshus, probationer nuns, and fasters. Some assert the vows are lost if one commits a root offence or if the holy Dharma vanishes. Vaibhashikas of Kashmir assert one with vows with a root offence is like a rich man with a debt.

BENEFITS From keeping these vows, one will gain the temporal fruit, divine or human birth, and the ultimate fruit, the three awakenings. Since this is taught, the energetic always keep the Pratimoksha, devotedly striving.

DEDICATION By this virtue, may embodied beings throughout their rebirths live in pure conduct!   REMEDY FOR CONCEALING REQUEST TO BE HEARD (Make three PROSTRATIONS, STAND, bowing, with hands joined, and say): All buddhas and bodhisattvas dwelling in the ten directions, and venerable Sangha: please listen to the rite of remedy for concealing the commission of faults and offences that appear in the seventeen books of the Vinaya-vastu, in the Vinaya-vibhanga, in the Vinaya-kshudraka-vastu, and in the Vinaya-uttara-grantha, such as offences of the defeat class, the suspension class, the class of lapses, the class requiring confession, and the class of misdeeds.

(The elder replies): Please proceed in accordance with the teachings and discipline.

REMEDY FOR ACTUAL OFFENCES All buddhas and bodhisattvas dwelling in the ten directions, and venerable Sangha: please listen to the rite of remedy for actual offences.

(The elder replies): Please proceed in accordance with the teachings and discipline.

RESOLUTION ON OFFENCES All buddhas and bodhisattvas dwelling in the ten directions, and venerable Sangha: please listen to the rite of resolution on offences.

(The elder replies):
Please proceed in accordance with the teachings and discipline.   ACTUAL RITE (SQUAT down and recite): All buddhas and bodhisattvas dwelling in the ten directions, and venerable Sangha: please pay attention to me.

I gelong ________, have committed measureless faults, from the section on misdeed offences, of not confessing the following when an object of confession was present, and of concealing them for many days:

(1) measureless faults I have committed that appear in the seventeen books of the Vinaya-vastu, in the Vinaya-vibhanga, in the Vinaya-kshudraka-vastu, and in the Vinaya-uttara-grantha, as follows:

a) measureless faults I have committed that are actual offences belonging to the class of the four defeats, such as unchastity, offences of undertaking or preparing to undertake them, misdeeds in breach of the trainings, or not guarding my mind concerning them;

b) measureless faults I have committed that are actual offences belonging to the class of the thirteen suspensions, such as intentional emission of semen, offences of undertaking or preparing to undertake them, misdeeds in breach of the trainings, or not guarding my mind concerning them;

c) measureless faults I have committed that are actual offences belonging to the classes of the thirty lapses with forfeiture and the ninety simple lapses, such as the forfeiture offence of keeping an extra robe for ten days, and conscious false speech, offences of undertaking them, misdeeds in breach of the trainings, or not guarding my mind concerning them;

d) measureless faults I have committed that are actual offences belonging to the class of the four requiring confession, such as accepting food from a bhikshuni who is not a close relative, offences of undertaking them, misdeeds in breach of the trainings, or not guarding my mind concerning them;

e) measureless faults I have committed that are actual offences belonging to the class of the hundred and twelve misdeeds of training, such as not wearing the upper and lower robes even all round, offences of undertaking them, misdeeds in breach of the trainings, or not guarding my mind concerning them;

f) and in addition such faults as not serving the local guru, doing things without asking, and not quieting disputes for the benefit of the Dharma;

(2) measureless faults I have committed in breach of the precepts of refuge or in breach of the morality of avoiding the ten non-virtues, and so forth;

(3) in short, the measureless faults I have committed that are in breach of the Buddha’s law, in breach of the Sangha’s internal discipline, or bad by nature;

I gelong , confess these faults of mine before all the buddhas and bodhisattvas dwelling in the ten directions and the venerable Sangha; I do not conceal them, I reveal them; henceforth I take up restraint.

If I confess and reveal them, I shall dwell in pleasant contacts; but if I do not confess and reveal them, I shall not. (3x)

CONCLUSION (Elder): Do you see the faults as faults? (Nye pa-la nye par sik-sam ?) (Others): I do. (Elder): Do you duly restrain yourself henceforth? (Chin chä lek-par dom-mam?) (Others): Yes, I shall restrain myself. (3x)

(Elder):	This is the way. (Tap-yin-no)
(Others): It is well. (Then another bhikshu puts the questions to the elder). ACTUAL RITE (SQUAT down and recite): All buddhas and bodhisattvas dwelling in the ten directions, and venerable Sangha, please pay attention to me.

I gelong , have committed measureless faults that appear in the seventeen books of the Vinaya-vastu, in the Vinaya-vibhanga, in the Vinaya-kshudraka-vastu, and in the Vinaya-uttara-grantha, as follows:

a) from the section on defeat offences, I have committed measureless faults that are actual offences belonging to the class of the four defeats, such as unchastity, offences of undertaking or preparing to undertake them, misdeeds in breach of trainings, or not guarding my mind concerning them;

b) from the section on suspension offences I have committed measureless faults that are actual offences belonging to the class of the thirteen suspensions, such as intentional emission of semen, offences of undertaking or preparing to undertake them, misdeeds in breach of the trainings, or not guarding my mind concerning them;

c) from the section on offences of lapse, I have committed measureless faults that are actual offences belonging to the classes of the thirty lapses with forfeiture and the ninety simple lapses, such as the forfeiture offence of keeping an extra robe for ten days, and conscious false speech, offences of undertaking them, misdeeds in breach of the trainings, or not guarding my mind concerning them;

d) from the section on offences requiring confession, I have committed measureless faults that are actual offences belonging to the class of the four requiring confession, such as accepting food from a bhikshuni who is not a close relative, offences of undertaking them, misdeeds in breach of the trainings, or not guarding my mind concerning them; e) from the section on misdeed offences, I have committed measureless faults that are actual offences belonging to the class of the hundred and twelve misdeeds of training, such as not wearing the upper and lower robes even all round, offences of undertaking them, misdeeds in breach of trainings, or not guarding my mind concerning them;

f) and in addition such faults as not serving the local guru, doing things without asking, and not quieting disputes for the benefit of the Dharma;

2) I have committed measureless faults in breach of the precepts of refuge or in breach of the morality of avoiding the ten non-virtues, and so forth;

3) in short, the measureless faults I have committed that are in breach of the Buddha’s law, in breach of the Sangha’s internal discipline, or bad by nature.

I gelong , confess these faults of mine before all the buddhas and bodhisattvas dwelling in the ten directions and the venerable Sangha; I do not conceal them, I reveal them; henceforth I take up restraint.

If I confess and reveal them, I shall dwell in pleasant contacts; but if I do not confess and reveal them, I shall not. (3x)

CONCLUSION (Elder): Do you see the faults as faults? (Nye pa-la nye par sik-sam ?) (Others): I do. (Elder): Do you duly restrain yourself henceforth? (Chin chä lek-par dom-mam?) (Others): Yes, I shall restrain myself. (3x).

(Elder): This is the way. (Tap-yin-no) (Others): It is well. (Then another bhikshu puts the questions to the elder). ACTUAL RITE (Again, all SQUAT down and recite): Venerable Sangha, please listen.

Today being the Sangha’s poshadha of the {14th/15th} and also poshadha of the {14th/15th} for me, gelong , I, gelong

          , making resolution before the Sangha on the measureless faults and offences I have committed, that appear in the seventeen books of the Vinaya-vastu, in the Vinaya-vibhanga, in the Vinaya-kshudraka-vastu, and in the Vinaya-uttara-grantha, such as offences of the defeat class, the suspension class, the class of lapses, the class requiring confession, and the class of misdeeds, shall today perform poshadha. Later, before a bhikshu, I shall redress these offences in accordance with the Dharma.
(3x).

CONCLUSION (Elder): This is the way. (Tap-yin-no) (Others): It is well. (Then another bhikshu puts the question to the elder).

(Make three PROSTRATIONS, stand and say): All buddhas and bodhisattvas dwelling in the ten directions, and venerable Sangha: it is very kind of you to listen to the rite of remedy for concealing the commission of faults and offences that appear in the seventeen books of the Vinaya-vastu, in Vinaya-vibhanga, in the Vinaya-kshudraka-vastu, and in the Vinaya-uttara-grantha, such as offences of the defeat class, the suspension class, the class of lapses, the class requiring confession, and the class of misdeeds.

(The elder replies): It is most wonderful that you proceed in accordance with the teachings and discipline.

All buddhas and bodhisattvas dwelling in the ten directions, and venerable Sangha: it is very kind of you to listen to the rite of remedy for actual offences.

(The elder replies): It is most wonderful that you proceed in accordance with the teachings and discipline.

All buddhas and bodhisattvas dwelling in the ten directions, and venerable Sangha: it is very kind of you to listen to the rite of resolution on offences.

(The elder replies): It is most wonderful that you proceed in accordance with the teachings and discipline.

(Then everyone SITS and the novices are called in).   NOVICES’ RITES OF REMEDY

REQUEST TO BE HEARD (The novices first make three PROSTRATIONS, then stand, bowing, with palms joined, and say): All buddhas and bodhisattvas dwelling in the ten directions, and venerable Sangha: please listen to the rite of remedy for offences.

(The elder replies): Please proceed in accordance with the teachings and discipline.

ACTUAL RITE (SQUATTING down with their palms together, the novices recite): All buddhas and bodhisattvas dwelling in the ten directions, and venerable Sangha: please pay attention to me.

I, getsül , have committed measureless faults from the misdeed class of offences, such as: killing of four kinds, theft, unchastity, and lying speech; baseless accusation, hinting, splitting sangha, following such, and corrupting families; lies, alleging favouritism, then abuse, mere worldly gain, to accuse of a suspension, to reject the training, and covering with the rice, and liquor; song, dance, music, ornaments, colours, rubbing perfumes on, garlands, great or high beds and seats, to eat after midday, taking gold or silver, and three kinds of degenerations, which make thirty-six transgressions; both actual offences belonging to the class of the thirty-six transgressions, and faults associated with them. In addition, I have committed measureless faults in breach of the precepts of refuge, in breach of the morality of avoiding the ten non-virtues, and so forth; in short, faults that are in breach of the Buddha’s law, in breach of the Sangha’s internal discipline, or bad by nature.

I, getsül , confess and reveal these faults of mine before all the buddhas and bodhisattvas dwelling in the ten directions and the venerable Sangha; henceforth I take up restraint. If I confess and reveal them, I shall dwell in pleasant contacts; but if I do not confess and reveal them, I shall not. (3x) CONCLUSION (Elder): Do you see the faults as faults? (Novices): I do. (Elder): Do you duly restrain yourself henceforth? (Novices): Yes, I shall restrain myself. (3x)

(Elder):	This is the way.
(Novices): It is well.

(Then the novices make three PROSTRATIONS. Standing as before, bowing, they say): All buddhas and bodhisattvas dwelling in the ten directions, and venerable Sangha, it is very kind of you to listen to the rite of remedy for offences.

(The elder replies): It is most wonderful that you proceed in accordance with the teachings and discipline.  

RITE OF REMEDY FOR BODHISATTVA VOW DOWNFALLS

Rite of Remedy for Bodhisattva Vow Downfalls

(Make three PROSTRATIONS, stand and say):
All buddhas and bodhisattvas dwelling in the ten directions, and bodhisattva community, please listen to this rite of remedy for measureless transgressions I have committed in violation of the bodhisattva discipline from what are described as grounds for defeat and grounds for misdeeds.

(The elder replies): Please proceed in accordance with the teachings and discipline.

(SQUAT down and recite): All buddhas and bodhisattvas dwelling in the ten directions, and bodhisattva community, please listen to me. I, , with the title of bodhisattva, have committed measureless transgressions in violation of the bodhisattva discipline from what are described as grounds for defeat. I have committed measureless transgressions that are actual downfalls included in small and medium contamination which belong to the class of eighteen root downfalls, and approximations of them such as the following accepted as downfalls of defeat: praising myself and belittling others out of attachment to gain and respect, not giving Dharma or wealth to the miserable and forsaken out of avarice, not listening to the apology of others and striking them in anger, abandoning the universal vehicle and teaching a facsimile of the holy Dharma, taking the property of the Three Jewels, etc. I have committed measureless transgressions in violation of the bodhisattva discipline from what are described as grounds for misdeeds: I have committed measureless transgressions that are actual downfalls belonging to the class of forty six misdeeds and approximations of them: such as not making offerings with the three doors to the Three Jewels, following thoughts of desire, and so forth. Furthermore, not recollecting the benefits of the thought of enlightenment six times daily, not conceiving the aspiring thought six times daily, mentally forsaking living beings, not making an effort to amass the two collections, not abandoning the four dark ways, not adhering to the four pure ways, not making an effort to train in the moral discipline of restraint, the moral discipline of gathering virtuous Dharma, and the moral discipline of working for living beings; not making an effort to train in the six transcendencies: giving, etc., not making an effort to work for living beings through the four ways of collecting disciples, not making an effort when it is necessary to endeavour to provide Dharma and materials for others, discarding living beings by keeping in mind those who help and those who inflict harm and discriminating them with the biases of anger, attachment, and indifference; not closely relying on holy beings, improperly listening and thinking about the profound and vast bodhisattva canon, not making use of food, clothing and shelter with others’ welfare in mind, not holding the practice of the six transcendencies: giving, etc. with the thought of others’ welfare, not making an effort in the practice of actualizing the happiness and dispelling the suffering of others, and so forth. In brief, I have committed measureless transgressions in violation of the bodhisattva discipline.

I, , with the title of bodhisattva, confess these transgressions of mine before all the buddhas and bodhisattvas dwelling in the ten directions and bodhisattva community; I reveal them, I do not conceal them; henceforth I take up restraint. If I reveal and confess them, I will live in happiness, but if I do not revel and confess them that will not happen. (3x)   CONCLUSION (Elder): Do you see these as transgressions? (Di-nam-la nang-par zig-la-sam) (Others): I do. (Chin chä lek-par dom-mam?) (Elder): Henceforth, do you properly restrain yourself? (Others): I will keep up most restraint in accordance with the teachings and discipline. (3x)

(Elder):	This is the way. (Tap-yin-no)
(Others): It is well. (Then another bhikshu puts the questions to the elder).

(Make three PROSTRATIONS, stand and say): All buddhas and bodhisattvas dwelling in the ten directions, and bodhisattva community, it is kind of you to listen to this rite of remedy for measureless transgressions I have committed in violation of the bodhisattva discipline from what are described as grounds for defeat and grounds for misdeeds.

(The elder replies): It is most wonderful that you act in accordance with the teachings and discipline.  

THE RITE OF REMEDY FOR MANTRA DOWNFALLS

Rite of Remedy for Mantra Downfalls

(Make three PROSTRATIONS, stand and say): All buddhas and bodhisattvas, dwelling in the ten directions, and community of knowledge-holders, please listen to this rite of remedy for measureless transgressions I have committed in violation of the vajra vehicle discipline from what are described as grounds for defeat, and grounds for gross misconduct.

(The vajra master replies): Please proceed in accordance with the teachings and discipline.

(SQUAT down and recite): All buddhas and bodhisattvas dwelling in the ten directions and community of knowledge-holders please consider me. I, knowledge-holder, (secret name), have committed measureless transgressions in violation of the vajra vehicle discipline from what are described as grounds for defeat, I have committed measureless transgressions which are gross misconducts with incomplete branches and approximations of them, that belong to the class of fourteen root downfalls: such as disparaging the master, taught as the first root downfall, because of which Vajradhara said: “Attainment comes from following the master,” etc. I have committed measureless transgressions in violation of the vajra vehicle discipline from what are described as grounds for gross misconduct. I have committed measureless transgressions which are actual downfalls belonging to the class of gross misconduct and approximations of it: the eight gross misconducts such as taking a wisdom consort by force, taking her nectar by force, etc., not properly performing the preparations, teaching secrets to the unfortunate, teaching the physical mudra to a mudra who is not an expert, performing mandala activities without having properly performed the approach retreat, etc.; unnecessarily transgressing the two vows: pratimoksha and bodhisattva, etc. Furthermore, I have committed measureless transgressions that are actual downfalls and approximations of them in violation of commitments and vows of the five families in general and individually, which I have sworn to protect. I have committed measureless transgressions of actual downfalls and approximations of them in violation of what I have sworn to protect, such as the twenty five ascetic practices. In particular, not recollecting six times daily the meaning of the commitments and vows of the five families in general and individually, not enumerating six times daily the root and branch commitments and vows, not conforming to the way of serving the spiritual guide as explained in “The Fifty Verses of Devotion to the Spiritual Guide”, stepping over things of divine significance, old ritual substances, etc.; breaking the six sessions yoga of vowed intention, not making an effort in four session yoga, the torma offering of the last session, the yogas of sleeping, rising, washing, and eating, and not meditating on whatever appears as divine sport. Furthermore, not praising the deity and the spiritual guide with the “Eight Legged Praise”, not meditating on, prostrating to and circumambulating women, not making an effort in the left side practice, and the offering of the tenth day. In brief, I have committed measureless transgressions in violation of the vajra vehicle discipline. I, (your secret name), with the title of knowledge-holder, confess these transgressions of mine before all the buddhas and bodhisattvas dwelling in the ten directions, and the community of knowledge holders. I reveal them, I do not conceal them, henceforth I take up restraint. If I reveal and confess them, I will live in happiness, but if I do not reveal and confess them, that will not happen. (3x) CONCLUSION (Vajra master): Do you see these as transgressions? (Di-nam-la nang-par zig-la-sam) (Others): I do. (Chin chä lek-par dom-mam?) (Vajra master): Henceforth, do you properly restrain yourself? (Others): I will keep up most restraint in accordance with the teachings and discipline. (3x)

(Vajra master):	This is the way. (Tap-yin-no)
(Others): It is well. (Then another bhikshu puts the questions to the vajra master).
(Make three PROSTRATIONS, stand and say):
All buddhas and bodhisattvas dwelling in the ten directions, and community of knowledge-holders, it is very kind of you to listen to this rite of remedy for measureless transgressions I have committed in violation of the vajra vehicle discipline from what are described as grounds for defeat and grounds for gross misconduct.

(The vajra master replies): It is most wonderful that you act in accordance with the teachings and discipline.


PRAISE OF LORD BUDDHA

(SEATED, recite a praise such as the following)

PRAISE OF THE LORD AND TEACHER BY WAY OF HIS TWELVE DEEDS

1 Through skilful compassion born in the Shakya clan,

Unconquered One, subduer of Mara’s horde,
Your body shining like a pile of gold,
King of the Shakyas - homage to your feet.

2 You who first produced the thought of bodhi,

Then completed both accumulations -
Merit and wisdom - with vast deeds becoming
Beings’ protector in this age, I’ll praise.

3 Knowing, when taming the gods, it was time to tame,

You came, descending from heaven as an elephant,
Saw your caste, and entered in the 
Womb of Queen Maya - homage to this deed.

4 When, ten months completed, you were born

Shakya prince, in fortunate Lumbini Grove,
Supreme marks honoured by Brahma and Sakra 
Confirmed your bodhi lineage - homage to this deed.

5 As a powerful youth, lion among men,

You showed your skill in Anga and Magadha,
Put an end to men of pride, and had
None to match you - homage to this deed.

6 By skill in means, to conform to the conduct

Of the world, and for avoidance of
Blameworthiness, you ruled at court, 
Possessed of female retinue - homage to this deed.

7 Seeing samsaric doings had no essence,

You left your home and, going in the air,
Did the true act of going forth, before
The quite pure sanctuary - homage to this deed.

8 Thinking to realize enlightenment through effort,

For six years you practised austerities
On Nairanjana’s bank, and perfecting energy,
Won highest dhyana - homage to this deed.

9 To make worthwhile your efforts without beginning,

Sitting beneath the bodhi tree in Magadha
In unshakeable posture, you fully awakened
To perfect bodhi - homage to this deed.

10 Swiftly observing beings with compassion,

In Varanasi and other holy places
You turned the wheel of Dharma, setting disciples
On the three vehicles - homage to this deed.

11 To put an end to evil opponents,

In land of Kor-mo-jik you subdued maras,
Devadatta, six tirthika teachers and others,
Sage victorious - homage to this deed.

12 With qualities unmatched in the three worlds,

At Sravasti you showed a mighty miracle,
Spreading the doctrine with worship by all beings
Divine and human - homage to this deed.

13 To exhort the lazy in the Dharma,

At the pure site Kushinagari
You destroyed your deathless, vajra-like body,
Entering nirvana - homage to this deed.

14 Through seeing there is no destruction in reality,

So future sentient beings could heap up merits,
You manifested many relics there,
Remains in eight portions - homage to this deed.

15 Through the virtue of praising briefly thus

The manner of deeds of the Lord, the master of doctrine,
May the conduct of all migrating beings
Be similar to the deeds of the Sugata.

16 As is your body, Tathagata,

As are your entourage and length of life,
Buddha realm and excellent, supreme marks,
So may mine and others’ become too.

17 Through these praises and requests to you,

In the lands where I and others dwell,
Quelling sickness, poverty and conflict,
Please let Dharma and good fortune flourish.

18 By the Teacher’s coming to the world,

By his doctrine’s brilliance, like sunlight,
And by brotherly concord of the doctrine’s holders,
Long may the doctrine abide - let all be auspicious.

RECITATION OF THE HEART SUTRA REQUEST (Next, one worthy bhikshu, in standing posture with palms joined and body bowed, requests): Placing foremost the words from the mouth of the holy clarifier of the precious doctrine, the {elder/preceptor/acharya}, holder of the vinaya, venerable Sangha, pray listen. The moon approaching today its {14th/15th} day of {waxing/waning}, for the sake of the monastery’s owner and its gods, please recite the sutra and verse spoken by the mouth of the Buddha.

THE ACTUAL SUTRA

(The acharya rising, says):
Homage to the three noble jewels.

(Then the whole assembly STAND and recite the Heart Sutra with him): Thus have I heard at one time. The Lord was dwelling at Rajagriha, on Vulture-peak mountain, together with a great host of monks and a great host of bodhisattvas. At that time, the Lord was composed in the concentration on the course of dharmas called 'profound illumination.'

At that time also, the noble Lord Avalokita, the bodhisattva-mahasattva, in the practice of the profound perfection of wisdom, looked down; he beheld but five skandhas and that in their own-being they were empty. Then, through the inspiration of the Buddha, the venerable Shariputra said to the noble Lord Avalokita, the bodhisattva-mahasattva: “How should any child of good family train, who wishes to engage in the practice of the profound perfection of wisdom?” And the noble Lord Avalokita, the bodhisattva-mahasattva, spoke to the venerable Shariputra as follows: “Shariputra, any son or daughter of good family who wishes to engage in the practice of the profound perfection of wisdom should look upon it thus: he or she beholds but five skandhas and that in their own-being they are empty.

“Form is emptiness, emptiness is form. Emptiness does not differ from form, and form does not differ from emptiness. Likewise feelings, recognitions, volitions and consciousnesses are empty.

“So, Shariputra, all dharmas are empty, without differentiating marks; they are not produced nor stopped, not defiled and not immaculate, not deficient and not complete.

“Therefore, Shariputra, in emptiness, there is no form, no feeling, no recognition, no volitions, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no visible form, no sound, no smell, no taste, no tangible, no mental object; no eye-element, and so forth, up to no mind-element and no mental-consciousness element; no ignorance, and no extinction of ignorance, and so forth, up to no ageing and death and no extinction of ageing and death; likewise, there is no suffering, origin, cessation or path, no wisdom-knowledge, no attainment and no non-attainment.

“Therefore, Shariputra, because there is no attainment, bodhisattvas abide relying on the perfection of wisdom, without obscurations of thought, and so are unafraid. Transcending perverted views, they attain the end, nirvana.

“All buddhas existing in the three times, relying on the perfection of wisdom, fully awakened to the highest perfect enlightenment.

“Therefore one should know that the mantra of the prajnaparamita is the mantra of great knowledge, the highest mantra, the unequalled mantra, the mantra that allays all suffering, the truth, since it has nothing wrong. The mantra of the prajnaparamita is proclaimed:

TAYATA GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

“In this way, Shariputra, should a bodhisattva-mahasattva train in the profound perfection of wisdom.” Then the Lord rose from that concentration and commended the noble Lord Avalokita, the bodhisattva-mahasattva, saying: “Well said, well said, son of good family. So it is, son of good family, so it is. Just as you have taught should the profound perfection of wisdom be practised, and all the tathagatas will rejoice.” Thus spoke the Lord. The venerable Shariputra, the noble Lord Avalokita, the bodhisattva-mahasattva, and the whole world, that assembly with devas, human beings, asuras, and gandharvas, were delighted and applauded the Lord’s speech.

CONCLUDING VERSE FROM THE DIAMOND SUTRA (Then the acharya says): Speak virtuously.

(All recite): A star, a fault of vision, a lamp, Illusion, drop of dew, or bubble, A dream, lightning, or a cloud - See conditioned things as such. (click fingers)

  FOUR-PART OFFERING REQUEST (The requester, in the posture as before, says): Holy clarifier of the precious teaching, {elder/preceptor/ acharya}, holder of the vinaya, acting as chief, and venerable Sangha: are you in a state unforgetful of your vows and in good health {today/tonight}? Please transform the four-part offering.

TRANSFORMING THE OFFERINGS, AND INVOCATION (All SQUAT and recite): By the power of the truth of the Three Jewels, of the inspiration of all buddhas and bodhisattvas, of the great might of the completed two collections, and of the pure and inconceivable dharmadhatu, let the four-part offerings, manifold excellent requisites and perfect foodstuffs of gods and men, entirely fill space with whole oceans of clouds of Samantabhadra offerings, and be adorned with ornaments. Will the invoked beings who are our objects of offering come and take their seats, accept them and consent to enjoy them.

OFFERING 1 This excellent food that pleases the five senses

I offer to all real Three Jewels, yidams,
Root and lineage gurus, conquerors, and their sons.
Please grant supreme and common siddhis.

2 This excellent food that pleases the five senses

I offer to the ocean-like hosts of oath-bound protectors
Who increase the welfare of doctrine and beings more & more
Make all the rites be realized.

3 Let this excellent food that pleases the five senses

Sate with blessings bad spirits, repayers of karma,
Migrators of five streams, all objects of mercy.
Obscurations cleansed, may they quickly attain awakening.

4 This excellent food that pleases the five senses

I offer to the twelve Tenma, gods, and nagas,
Who collect our place, support and dwelling.
May they practise unhindered, right, divine actions.

5 By the power of my thoughts,

And the power of tathagatas’ blessings,
And the power of the dharmadhatu,
I make offering to the aryas

6 And I give to sentient beings.

Through this, may every aim envisaged,
All of them, of every sort, come about, 

without exception, unobstructed, in this world.

RECITATION OF THE SILA SAMUKTA SUTRA REQUEST (Then the requester, standing as before says): You who have been consecrated as regent of the matchless, precious king of sages, the crown jewel of all the wise, the master of the perfect doctrine, the lamp illuminating the precious doctrine, the beater of the doctrine, {if he is not one’s preceptor, but he has dharma connection: acharya; if he has no dharma connection: elder or spiritual friend,} compassionate great holder of the vinaya, in compassion pay attention to us gathered and assembled here. At this auspicious time, please recite the Pratimoksha Sutra, the Sutra Proclaiming the Dharma, and so forth.

PROSTRATIONS (The acharya [or sutra-reciter] says): First, please make prostration to the Teacher.   (Thereupon, everyone rises and makes PROSTRATIONS while reciting): Teacher, Bhagavan, Tathagata, Arhat, Perfectly and Fully Awakened One, perfect in knowledge and good conduct, Sugata, Knower of the World, supreme driver of human beings to be tamed, teacher of gods and human beings. To you, the Buddha, Bhagavan, glorious conqueror Shakyamuni, I prostrate, worship, and go for refuge.

When, chief of bipeds, you were born, On this earth, you paced out seven strides Then said, “I am supreme in this world.” To you who were wise then, I prostrate.

With pure bodies, form supremely fine, Like a golden mountain, wisdom ocean, Fame that blazes in the three worlds, Winner of the best, Lord - to you I prostrate.

With the supreme signs, face like spotless moon, Colour like gold - to you I prostrate. Dust-free like you, the three worlds are not. Matchless wise one - to you I prostrate.

Lord, endowed with great compassion, Teacher knowing everything, Field of ocean-like virtue and merit, Tathagata, homage to you.

Through purity free of attachment, Through virtues free from the lower realms, Uniquely ultimate supreme, peaceful Dharma, To you I pay homage.

Showing the path which frees those seeking freedom, Well established in the trainings, Pure among fields possessing qualities; To the Sangha I also pay homage.

To the principal Buddha homage, To the Dharma, which protects homage, To the Sangha Assembly homage, Homage to the three always.

To all worthy of respect, Bowing in all aspects, With bodies many as all realms’ atoms, With supreme faith I pay homage.

PREPARATION FOR THE RECITATION (The elder sits on the throne. A bhikshu removes his previous seat in front of the throne, everyone PROSTRATES to the elder and SITS down).

(The elder says):
In the rite prepatory to poshadha, as a practice in which teaching and listening to the Dharma are experienced, a sutra proclaiming the Dharma is to be recited, so please listen.

Mandara and the yakshas, with the gods, who dwell on Meru, of nature of finest gold. Nagas who dwell in the underworld, dispelling darkness with the light of your jewelled hoods. Vidyadharas who on snowy mountains enjoy and delight your minds with wealth. All of you, come here, to hear the Sage’s teaching, door to excellent liberation.

Rulers of gods, asuras, human beings, and kinnaras, Sakra and others, who have acted in the cause of Dharma. The Buddha’s teachings are the cause of perfect peace and bliss. Since they are being taught, come here to hear the excellent Dharma.

Further, it is a store of vast, profound, and precious virtues, Most beneficial - to it have supreme faith and devotion. Since there is nothing else to hear that is superior to it, Taming the steeds of your senses, listen to the Buddha’s speech. Put in your mind the source of prosperity of the hosts of beings, such as gods and nagas. The amrita that comes from the mouth of the Teacher. Here is the aural nectar of all embodied creatures, which drives out all the diseases of defilements. Therefore think correctly upon its meaning. For these reasons, it is right to listen receiving the Buddha’s words with the crowns of your heads.

With tusks of the ten powers’ samadhi and wisdom-knowledge, He ripped apart the cage of the nature of rebirth And entered the wilderness of nirvana’s peace, The elephant, our Teacher - homage to Him.

He who caring with compassion, Taught the holy Dharma, so that All wrong views would be abandoned: Gautama, homage to Him.

He who severed totally the bonds, Overcame all the hosts of tirthikas, And having subdued Mara and his army, Attained supreme awakening - homage to Him.

Just as rays of sunlight make a lotus open, Light-rays of his speech illuminate the world. The Teacher Shakyamuni is the compassionate lamp, He who teaches the way of nirvana - homage to Him.

Supreme being. Driver of those to be tamed. Cutter of bonds and fetters, Tathagata. He with calm senses, pacified, skilled in peace, He who dwelt in Sravasti - homage to Him.

He who has numerous hosts of precious qualities, Pure wisdom-knowledge body, with excellent marks, Golden in colour, worshipped by gods and men, Bhagavan, god of the gods - homage to Hhim. THE ACTUAL SUTRA In the language of India, Sila Samyukta Sutra. In English, The Sutra on Being Endowed with Morality.

(Everyone together says this homage):
Homage to the Omniscient One.
(The elder continues):
Thus have I heard at one time. The Lord was dwelling at Sravasti, in Anatha-pindada’s park in the Jetavana, together with a great bhikshu-sangha of twelve hundred and fifty monks.

Then the Lord addressed the bhikshus: “Bhikshus. Consciousness grows dim, life is cut off, this life’s formations are swept away; even the doctrine of the teacher will certainly be destroyed. Why then do you not practise with energy and steadfast diligence? A human body is very hard to acquire. If when you have obtained it, and have also obtained going-forth (ordination) into the Conqueror’s doctrine, which you have found through it, you are led astray by what is unconducive to the goal of liberation, undoubtedly you will suffer. “Bhikshus, to separate from life and die is easy but to damage and break one’s morality is not. Why is this? By separating from life and dying, this life’s rebirth is finished; but through damaging and breaking one’s morality, for a hundred times a hundred thousand rebirths one will be parted from good birth, abandon happiness, and experience great calamity.

1 “Therefore the Teacher speaks great praise of morality.

One with morality meets a buddha’s arising.
One with morality has the best of all ornaments.
One with morality is anointed with perfume.

2 One with morality is the home of all joy.

Morality is cool water, removing distress.
One with morality is praised by all the world.
Those who are moral receive superior destinies.

3 One with morality is unharmed by poisonous snakes,

Even the great black naga - why mention others?
A bhikshu with morality shines with light.
One with morality gains renown and happiness.

4 Just as without eyes one cannot see forms,

Without morality, one cannot see the Dharma.
Legless, how can one follow a path? Just so,
Without morality one won’t reach liberation.

5 Just like an excellent vase, a vessel of gems,

Morality is the base on which qualities grow.
Just as a broken vase is no good for gems,
With morality rent, all qualities fall away.

6 If in the first place one is without morality,

Do you think he will gain nirvana from outside?
Someone whose nose is missing or mutilated,
For example, will not need a mirror.

7 Though it is not heard by the ears or seen with the eyes,

People who guard the doctrine will go to good rebirth.
Who hear much, retain and protect it, good rebirth likewise.

8 How is it proper to frequent women?

Where is there joy in a royal palace?
How can foam have any essence?
Where is there permanence in enjoyments?

  9 There is nothing proper in frequenting women.

In royalty there is no joy.
There is no essence in foam.
There is no permanence in enjoyments.

10 Enjoyments are like a rushing stream.

A mansion is like a boat.
A visible form is like a flower.
Life is similar to a bubble.”

When the Lord had spoken these words, Upali and the other bhikshus rejoiced, and praised the Lord’s teaching.

DEDICATION OF MERITS (When the elder has recited up to here, all should dedicate with one voice, saying): Through these merits, may sentient beings attain The rank of all-seeing, subdue the foe of faults, And be delivered from samsara’s ocean, Perturbed by waves of aging, sickness and death.   GENERAL CONFESSION REQUEST (Then the elder says): Having regret for past faults and the attitude of restraining yourself from future ones, please turn your mind to the general confession of offences.

ACTUAL CONFESSION (Thereupon, everyone, SITTING bowed in abjection, recites three times the general confession): Ah, woe is me. Great Guru Vajradhara and all other buddhas and bodhisattvas dwelling in the ten directions, and venerable Sangha, please pay attention to me. I, gelong/getsül , for beginningless samsaric lifetimes until now, owing to the defilements - greed, hate and delusion - have committed by body, speech and mind the ten non-virtuous actions; I have created the five immediate karmas; I have created the five similar to them; I have broken the pratimoksha vows; I have broken the bodhisattva's training; I have broken my tantric pledges; I have been disrespectful to my parents; I have been disrespectful to my preceptor and teachers; I have been disrespectful to my companions in the celibate life; I have done actions harmful to the Three Jewels; I have rejected the Dharma; I have abused the Sangha of aryas; I have done actions harmful to sentient beings, and so forth. This accumulation of non-virtuous actions that I have done, asked others to do, or rejoiced in when others have done them, and so forth; in short, my entire accumulation of faults and offences that hinder higher rebirth and liberation and cause samsara and evil rebirth, I confess before the great Guru Vajradhara and all the other buddhas and bodhisattvas dwelling in the ten directions, and the venerable Sangha; I do not conceal them, I reveal them; henceforth I take up restraint. If I confess and reveal them, I shall dwell in pleasant contacts; but if I do not confess and reveal them, I shall not. (3x)

CONCLUSION (Elder): Do you see the faults as faults? (Nye pa-la nye par sik-sam ?) (Others): I do. (Elder): Do you duly restrain yourself henceforth? (Chin chä lek-par dom-mam?) (Others): Yes, I shall restrain myself. (3x)

(Elder): This is the way. (Tap-yin-no) (Others): It is well. (Then another bhikshu puts the questions to the elder).   ACTUAL POSHADHA RITE FOR NOVICES (Up to three novices PROSTRATE three times before a worthy bhikshu, stand, and say): Holy clarifier of the precious teaching, elder, holder of the vinaya: please listen to the rite of poshadha.

(The bhikshu replies): Please proceed in accordance with the teachings and discipline.

(The novices KNEEL and recite three times): Elder, please pay attention. Today being the Sangha’s poshadha of the {14th/15th}, and also poshadha of the {14th/15th} for me, getsül , I, getsül

             , declare that I have purified my hindrances. Please, elder, understand that I am quite pure.
(3x)

(Bhikshu): This is the way. (Novices): It is well.

(Then they make three PROSTRATIONS, stand, bowing, with palms joined, and say): Holy clarifier of the precious teaching, elder, holder of the vinaya: it is very kind of you to listen to the rite of poshada.

(The bhikshu replies): It is most wonderful that you proceed in accordance with the teachings and discipline.

(Bhikshu and novices together): Let us have pure morality, With faultless morality of rules, And by unconceited morality, Complete the perfection of morality.

(Then the novices LEAVE).   BHIKSHUS’ RITES OF REMEDY

RESOLVING ABOUT COMMON OFFENCES (When the novices have left and are out of earshot, the poshadha of the bikshus is performed. For this it is necessary to resolve about common offences, [i.e. offences that the entire Sangha have committed and therefore cannot confess to each other]).

(The sutra-reciter says):
Of the two preliminaries for all rites, we shall first resolve with a rite of simple motion about common offences, which we cannot confess because of the place and time. Please will the Sangha therefore listen, in concordant posture, to the rite of motion. Let the venerable Sangha listen. Today is poshadha of the {14th/15th} for the Sangha, but there are offences we, the entire Sangha have. We should be delighted if a bhikshu from amongst us went elsewhere and redressed these offences before a bhikshu in accordance with the Dharma, then we could redress these offences before him in accordance with the Dharma. None having gone, if the time is ripe and the Sangha accepts, let the Sangha approve, and the Sangha will today perform poshadha resolved about these offences, and later will redress these offences before a bhikshu, in accordance with the Dharma. This is the motion.

AGREEMENT ON THE PLACE (If agreement on the place has been made previously and broken, or has not been made, it must be made now, for agreement is certainly necessary for all the proceedings apart from the rite of resolving about common offences). I shall move a motion with single question for agreement on the place, so please listen first to the motion.

Let the venerable Sangha listen.

  This entire natural/built/fit place within the boundary, with the surroundings for a fathom outside, is proposed as the Sangha Poshada-site. If, now the time has come, the Sangha accepts, let the Sangha approve, and the Sangha shall agree on this entire natural/built/fit place within the boundary, with the surroundings for a fathom outside, as the Sangha Poshadha-site.

This is the motion.

Please listen to the question and conclusion. Let the venerable Sangha listen. This entire natural/built/fit place within the boundary, with the surroundings for a fathom outside, is proposed as the Sangha Poshadha-site.

Therefore the Sangha is agreeing that this entire natural/built/fit place within the boundary, with the surroundings for a fathom outside, is the Sangha Poshadha-site.

Let the venerable ones who accept that we should agree on this entire natural/built/fit place within the boundary, with the surroundings for a fathom outside, as the Sangha Poshadha-site be silent; let any who do not accept speak.

CONCLUSION The Sangha accept and approves: The Sangha agrees on this entire natural/built/fit place within the boundary, with the surroundings for a fathom outside, as the Sangha Poshadha-site, and so is silent: thus do I understand it.

ACTUAL POSHADHA RITE REQUEST TO LISTEN (The sutra-reciter continues): The recognition of the Teacher, the Buddha, in the pratimoksha; the recognition of diligence in one’s own training; and the recognition that the long abiding of the Conqueror’s doctrine depends on this method - pray listen with these three set in your mind. OPENING OF THE PRATIMOKSHA SUTRA (The sutra-reciter, palms joined a little, says): In the language of India, Pratimoksha Sutra. In English, The Sutra of Individual Liberation.

(All say this homage together): Homage to the Omniscient One.

(The sutra-reciter continues): 1 Your banner of glory is renowned in the triple world,

Your lion’s voice proclaims words of true Dharma;
Omniscient One who has found the store of jewels,
Brahma’s and Indra’s crown-jewels touch your feet.

2 You have crossed the bottomless, endless ocean of suffering,

Chief of migrators - with my crown I salute you.
The vessel of jewels of the All-Knowing’s moral precepts
I shall unfold amidst the assembly of aryas.

3 Of the entire, bottomless

And limitless ocean of the Buddha’s
Vinaya, the abiding heart
And essence is this pratimoksha.

4 It is the supreme guide of all

Dharmas of the king of true Dharma.
It is the great shop selling trainings
Of the bhikshus’ merchants’ guild.

5 It is a poison-clearing drug

For those immorality has seduced.
It is a goad for young bipeds
Blundering through youthfulness.

6 It is a boat that rescues from

Samsara, deeper than the sea.
It is a certain dyke or bridge
For going to good destinies.

7 It is the best royal counsellor

On the path that conquers klesha;
It is like the base of a staircase
For entering the city of liberation.

8 “When I have entered into nirvana

It will be your teacher” - so
With devotion the Self-Arisen earnestly
Praised it before the assembly of monks.

9 Even the word expressing “buddha”

Is exceedingly rare in the worlds.
Gaining humanity is very hard.
Going forth also is very rare.

10 Likewise, perfect morality of

Those gone forth is very rare.
Even with perfectly pure morality,
Good companions are hard to find.

11 A buddha’s arising in the world,

Being human, going forth,
Perfect morality and good friends -
When they have found these rarities,

12 The wise who want what’s good for them

Will desire to make them fruitful;
Such ascetics will endeavour
To listen to the pratimoksha.

13 Monks with all faculties, senses tamed,

Changelessly gone-forth for buddhahood,
Desiring definite liberation,
Always keep the pratimoksha.

  14 Even in tens of millions of eons

It is rare to hear, retain
And comprehend the pratimoksha;
To practise it is also very rare.

15 Happy is the arising of buddhas,

Happy their teaching of the Dharma,
Happy the concord of the Sangha,
Happy austerities of the concordant.

16 Happy it is to see arya beings,

Happy the company of the holy,
And to see no childish beings
Is perpetual happiness.

17 Happy it is to see moral people,

Happy it is to see the learned;
Seeing arhats, who are free
From rebirth, is happiness.

18 Happy the river with easy banks,

Happy the person familiar with Dharma.
Happy is the attainment of wisdom,
Happy the ending of pride of ‘I am’.

19 Happy is the situation of the resolute, Who tame their senses and learned,

Grow old in peaceful wilderness,
Letting their youthfulness pass by in forests.

  ANNOUNCING THE DATE Venerable Sirs, [at tomorrow dawn,] of the two months of {the hot season, etc.} {x} will have passed and {2-x} will be left. Venerable Sirs, old age and death are approaching; the Teacher’s doctrine too will be destroyed. Therefore the venerable ones should practise watchfully. The awakening of the tathagatas, the arhats, the perfectly and fully awakened ones, and also the wholesome dharmas conducive to it, the aids to awakening, are won by watchfulness.

ANNOUNCING THE CONSENT AND PURITY OF ABSENTEES The Lord’s Sangha of disciples is of few concerns and few duties; what then is the Sangha’s preliminary duty? Venerable Sirs, enquire of those not assembled of their consent and purity, and having enquired, announce it.

(If there be any bhikshu within the boundary who is sick, incapacitated, or because of circumstances obstructing life and pure conduct cannot gather at the place of the rite, there is a practice for giving consent and purity at the time of poshadha. According to this, a bhikshu must go from the assembly and receive the consent and purity of the absentee; then he rejoins the assembly and announces them).

FURTHER PREFATORY VERSES (The sutra-reciter then recites what is left from before): 20 Joining my palms, with my ten fingers,

To that lion of the Shakyas,
I shall recite the pratimoksha.
Hear from me the vinaya’s meaning.

21 Having heard, then practise just

As the Great Ascetic taught.
On the slightest non-virtues
Practise it with diligence.

22 The pratimoksha is a bridle

With hundreds of sharp spikes, suited to
The horse of the mind, so hard to steer
And always driven with effort.

23 Great ones who are stopped by just

A word, not going past the bounds,
Are the finest human horses,
Sure to overcome defilements.

24 Those who do not have this bridle

Nor desire to ever, either,
Will roam about without settling down,
Confused by the army of defilements.

FORMAL MOTION FOR THE POSHADHA RITE Let the venerable Sangha listen. Today is poshadha of the {14th/15th} for the Sangha. If the time is ripe and the Sangha accepts, let the Sangha approve, and the Sangha shall today perform poshadha and recite the Pratimoksha Sutra. This is the motion.

(For the other two of the three kinds of poshadha, the recitation is the same except that ‘auspicious poshadha’ or ‘reconciliation poshadha’ is substituted for ‘poshadha of the 15th’. Except for the differences in the manner of announcing the date and in the formal motions, all three are the same as the poshadha of the {14th/15th} in the preparatory, actual and concluding rituals).   ACTUAL RECITATION OF THE INTRODUCTION Venerable Sirs, we shall perform poshadha and recite the Pratimoksha Sutra. Whoever of you has an offence, let him confess it. Should he have no offence, let him be silent. By their silence, we shall know that the venerable ones are quite pure. Just as a bhikshu answers when questioned individually, so in this assembly of bhikshus the question will be announced three times. If any bhikshu, when in this assembly of bhikshus it has been so announced three times, remembering he has an offence, does not confess it, that is conscious false speech. Venerable Sirs, conscious false speech has been pronounced by the Lord to be a hindrance. Therefore a bhikshu who wishes to purify the offences he has committed, remembering and seeing he has an offence, should confess it. If he confesses it, he will dwell in pleasant contacts, but if he does not confess and reveal it, he will not. Venerable Sirs, in the recitation of the Pratimoksha Sutra I have recited the introduction. Herein I ask the venerable ones: are you pure in this? For the second time I ask: are you pure in this? For the third time I ask: are you pure in this? The venerable ones are pure in this, and so are silent: thus do I understand it.

RECITATION OF THE BODY OF THE SUTRA (Here the recitation should continue with the four rules of defeat, etc.).

CONCLUSION OF THE PRATIMOKSHA SUTRA RECITATION (If, for some reason only the introduction is being recited, the recitation is concluded as follows): What follows, the four rules of defeat, the thirteen rules of suspension, the two indefinite rules, the thirty rules of lapse with forfeiture, the ninety of simple lapse, the four rules requiring confession, the many rules of training, and the seven rules for the quieting of disputes, come in the recitation of the Pratimoksha Sutra every half-month, so you have heard them before or will hear them later.   DEDICATION OF MERIT (Then all say with one voice these verses from the end of the Pratimoksha Sutra):

Through the merit that has been gained By listening to the pratimoksha, May the entire world attain The level of the King of Sages!

Begin. Go forth. Entrust yourselves To the doctrine of the buddhas, And destroy the army of death As an elephant would a hut of reeds!

Whoever with great watchfulness Shall live in this Dharma and vinaya, Will abandon the cycle of births And put an end to suffering!

(The end may be ornamented with all manner of verses of dedication and prayer, such as):

Naga-kings Nanda and Upananda, Gods with faith towards the Dharma, Leaders and patrons too, and all needy beings - may they Win long life, health and abundance, And eternal happiness.

May I meet Lama Tsong Khapa’s doctrine that has an Outstanding and pure morality towards liberation, A practice of the great and brave bodhisattvas, As well as the yogic practice of the two stages where One unifies the supreme bliss and void.   May I and all others, particularly the Sangha of the FPMT, Be able to live a life of pure moral conduct, Like Lama Tsong Khapa himself, Train the mind in bodhicitta and live in pure view and conduct. In this way, may we be able to complete our lives Without corrupting the pure wisdom of the second Buddha’s teachings.

GANG RI RA WÄ KOR WÄI ZHING KHAM DIR In the land encircled by snow mountains PHÄN DANG DE WA MA LÜ JUNG WÄI NÄ You are the source of all happiness and good; CHÄN RÄ ZIG WANG TÄN DZIN GYA TSHO YI All-powerful Chenrezig, Tenzin Gyatso, ZHAB PÄ SI THÄI BAR DU TÄN GYUR CHIG Please remain until samsara ends.   Resolving on Sojong METHOD FOR ONE GELONG (Make three PROSTRATIONS before a Buddha image) Deity please pay attention! Today being sojong of the {14th/15th} for the Sangha and also sojong of the {14th/15th} for me gelong , I gelong

              , declare that I am quite pure of hindrances.
(3x) Please then deity understand that I am quite pure! I gelong , in order to complete the collection of morality, today resolve upon sojong. When I find a Sangha assembled, then together with the Sangha I shall take part in and recite the Pratimoksha Sutra. (3x) Please then deity understand that I am quite pure!

METHOD FOR TWO OR THREE GELONGS (Make three PROSTRATIONS before the senior gelong, and say) Holy clarifier of the precious Teaching, Elder, holder of the Vinaya Please listen to resolving on sojong

The elder replies: Please proceed in accordance with the teachings and discipline.

(KNEEL before the senior gelong, and say) Elder, please pay attention! Today, being sojong of the {14th/15th} for the Sangha, and also sojong of the {14th/15th} for me, gelong , I, gelong

            declare that I am quite pure of hindrances.
(3x) Please them Elder, understand that I am quite pure!   List of Gelong Vows THE 4 DEFEATS 1. Having sexual intercourse with humans or animals 2. Stealing something of value 3. Killing humans 4. Lying about attainments THE 13 REMAINDERS 1. Intentionally emitting semen 2. Touching a woman through desire 3. Speaking lustfully to a woman 4. Recommending sexual services from a woman 5. Arranging for a man and woman to have sex 6. Building a house too big or on improper ground 7. Building a religious house on improper ground 8. Baselessly accusing a gelong of defeat 9. Baselessly insinuating a gelong has committed defeat 10. Dividing sangha 11. Siding with a schismatic 12. Causing lay people to lose faith 13. Not heeding advice about your offences THE 30 OFFENCES WITH FORFEIT 1. Keeping unblessed cloth more than 10 days 2. Separating from blessed robes 3. Keeping small, unblessed piece of cloth more than 30 days 4. Having a gelongma wash your robes 5. Accepting robe from a gelongma 6. Unnecessarily begging and obtaining robes from householder 7. Asking for and obtaining more cloth than you need 8. Pushing householder to give more than he intended 9. Getting more by asking husband and wife individually 10. Obtaining robe by reminding lay servant more than 6 times 11. Using costly ('cotton') mattress 12. Using black woollen mattress 13. Using mattress of predominantly black wool 14. Getting new mattress within six years 15. Not patching up new dingwa with piece of old one 16. Carrying big load on road too far 17. Having gelongma make yarn of wool 18. Fondling your own gold, etc. 19. Making loan with interest 20. Making profitable business with lay people 21. Keeping unblessed alms bowl beyond ten days 22. Begging and obtaining extra bowl from householder 23. Not paying weaver for cloth you ordered 24. Adding to a sponsor's order to a weaver 25. Taking back object given to other gelong 26. During rains retreat, taking or distributing non-food offering made to sangha, or not sharing at end of rains retreat 27. Separating from robe for more than 6 days, in retreat 28. Early or late possession of rain cloth 29. Making patron change dedication of offering 30. Keeping food longer than allowed THE 90 SIMPLE OFFENCES 1. Telling the common type of lie 2. Speaking of a gelong's fault 3. Trying to divide friendly gelongs 4. Reviving a settled controversy among sangha 5. Teaching to a lay woman 6. Reciting with non-gelongs 7. Speaking to non-gelong of gelong's defeat or remainder 8. Needlessly speaking of your attainments to non-gelongs 9. Accusing monastic servant of favouritism 10. Despising vinaya during sojong, etc. 11. Destroying viable seeds or growing plants 12. Abusing or slandering sangha-serving gelong 13. Responding improperly to Dharma advice or question 14. Improperly airing sangha mattresses 15. Not tidying up after using mats in sangha place 16. Evicting gelong out of dislike 17. Disrespecting gelong who arrived before 18. Sitting down forcefully on chair on roof of sangha house 19. Handling water, wood, etc., for others, while deliberately ignoring insects, causing them to die 20. Laying more than 3 layers of bricks in one day 21 Teaching to gelongma without appointment 22. Teaching to gelongma after sunset 23. Saying gelong teaches gelongma for food, etc. 24. Ordering or making robe for gelongma 25. Giving your robe to gelongma 26. Going more than one km on road with gelongma 27. Going more than one km in boat with gelongma 28. Sitting in solitude with a woman 29. Standing in solitude with a gelongma 30. Accepting offerings made because gelongma exaggerated your qualities 31. Eating more than once in one day with different families 32. Eating 2 consecutive meals in extremist's home 33. Eating more than 1 large, 2 medium or 3 small bowls full 34. Eating after having stopped eating for the day 35. Offering food to gelong who has stopped eating for the day 36. Four or more gelongs eating separately from sangha 37. Eating between noon and dawn 38. Eating stored food 39. Eating food not given by non-gelong 40. Begging for special food 41. Handling water, wood, etc., for your own purpose, while deliberately ignoring insects, causing them to die 42. Sitting near people having sex 43. Standing near people having sex 44. Without purpose, feeding non-Buddhist naked ascetic 45. Uninvited, going to watch military activities 46. Needlessly staying with army more than 2 days 47. Touching weapons, etc., inciting war preparations or going to watch a war, even if invited by king 48. Striking a gelong 49. Threatening to strike a gelong 50. Concealing defeat or remainder of other gelong 51. Asking householder, who invited other gelong, not to feed him 52. Touching fire 53. Withdrawing support for sangha decision 54. Sleeping in same room as non-gelong more than 3 nights 55. Not giving up negative views after five requests 56. Socializing with evicted gelong 57. Socializing with evicted getsül 58. Wearing robes of unpermitted colour 59. Fondling others' gold, etc. 60. Bathing more than once a fortnight 61. Killing an animal 62. Causing a gelong to regret virtue 63. Tickling a gelong 64. Playing in water 65. Passing the night alone with a woman 66. Trying to scare a gelong 67. Hiding an ordained one's requisites 68. Unpermitted use of robe or bowl you gave to gelong 69. Baselessly accusing gelong of remainder 70. Going more than one km alone with a woman 71. Going more than one km with a thief 72. Giving full ordination to someone under twenty 73. Digging earth 74. Staying in layman's house longer than invited or more than four months 75. Refusing advice on vows from gelong 76. Eavesdropping for sake of quarrel 77. Leaving sangha activity without informing another gelong 78. Acting contrary to authoritative advice 79. Drinking alcohol 80. Going to a layman's place between noon and dawn without telling a sangha member 81. Leaving patron without instructions to prepare food timely for other monks / Visiting more than 4 householders between noon and dawn 82. Going to a king's palace between sunset and dawn 83. Belittling precepts during recitation of Pratimoksha Sutra 84. Making or ordering a needle case 85. Having bed or seat with legs higher than 1 cubit 86. Covering sangha bed with cotton lint 87. Having oversize dingwa 88. Having oversize skin eruption cloth 89. Having oversize rain cloth 90. Having robes bigger than or as big as Buddha's robes THE 4 INDIVIDUALLY CONFESSED OFFENCES 1. Eating food begged from gelongma in or near village or on road 2. Eating food served in wrong order because of gelongma without correcting her 3. Eating food begged from certain householder against sangha ruling 4. Begging and eating food in unchecked forest THE 112 FAULTS SEVEN ON WEARING THE LOWER ROBES 1. Not all around the lower body 2. Not covering the knees 3. Covering the ankles 4. One side very high, one side very low 5. Folding down the part above the belt 6. Bunched up under the belt, like a sack 7. Bunched below the navel, like hood of snake THREE ON WEARING THE UPPER ROBE 8. Not all around the body 9. Not covering the knees 10. Covering the ankles TWENTY ON GOING TO HOUSEHOLDERS 11. Going without mindfulness and alertness 12. Going while wearing robes incorrectly 13. Going while chattering loudly 14. Going while looking around distractedly 15. Going while looking beyond six feet ahead 16. Going while wearing head cover other than a cap 17. Going while pulling up the shamtab 18. Going with chögö draped over both shoulders like a scarf 19. Going with hands clasped behind neck 20. Going with hands clasped behind back 21. Going by jumping 22. Going by strutting 23. Going by squatting 24. Going on tiptoes with chest out 25. Going with arms akimbo 26. Going while swaying the upper body 27. Going with swinging arms 28. Going with wagging head 29. Going with shoulder or arm contact 30. Going while holding hands with other monk NINE ON SITTING IN A LAY PERSON'S HOUSE 31. Sitting down on seat without being invited to 32. Sitting down on a seat without checking it 33. Sitting down by dropping your weight heavily 34. Sitting with one foot upon the other 35. Sitting with one thigh upon the other 36. Sitting with one ankle upon the other 37. Sitting with feet tucked under seat 38. Sitting with legs outstretched 39. Sitting with private parts exposed   EIGHT ON ACCEPTING FOOD 40. Accepting food incorrectly 41. Letting your bowl be filled to the brim 42. Accepting as much vegetables as rice 43. Not accepting in order of ordination 44. Accepting without paying attention to bowl 45. Holding out bowl before food comes 46. Covering rice or vegetables to get more 47. Holding bowl above the food TWENTY-ONE ON EATING 48. Not eating correctly 49. Taking very small mouthfuls 50. Taking very large mouthfuls 51. Eating immoderately 52. Opening mouth before food is near 53. Speaking with mouth full 54. Making smacking sounds with lips while eating 55. Making smacking sounds with tongue while eating 56. Eating with slurping sounds 57. Making blowing sounds while eating 58. Poking out tongue while eating 59. Eating grain by grain 60. Complaining about the food while eating 61. Shifting food from one cheek to the other 62. Making smacking sounds from the palate while eating 63. Biting off parts from big piece of food 64. Licking food stuck to hand 65. Licking hand after scraping bowl 66. Shaking off food stuck to hand 67. Shaking the alms bowl 68. Shaping the food like a stupa, etc.   FOURTEEN ON USING THE ALMS BOWL 69. Criticizing another gelong's alms bowl 70. Touching water container with dirty hand 71. Splashing dish water on another gelong 72. Throwing away dish water somewhere without checking with host 73. Putting left-over food in alms bowl 74. Putting bowl on ground without stand 75. Putting bowl on ledge 76. Putting bowl on edge of precipice 77. Putting bowl on steep slope 78. Washing bowl while standing 79. Washing bowl on ledge 80. Washing bowl on edge of precipice 81. Washing bowl on steep slope 82. Scooping up water with bowl facing upstream TWENTY-SIX ON TEACHING DHARMA 83. Teaching while standing to sitting person 84. Teaching while sitting to lying person 85. Teaching from low and poor seat to person on high and rich seat 86. While walking behind, teaching to someone in front 87. While going along edge of road, teaching to person who goes along the centre 88. Teaching to someone who wears a head cover 89. Teaching to someone with their robes pulled 90. Teaching to someone who has both shoulders covered with chögö 91. Teaching to someone with hands clasped behind neck 92. Teaching to someone with hands clasped behind back 93. Teaching to someone who wears a topknot 94. Teaching to someone who wears a hat 95. Teaching to someone who wears a crown 96. Teaching to someone who wears a garland 97. Teaching to someone who wears a turban 98. Teaching to someone seated on an elephant 99. Teaching to someone seated on a horse 100.Teaching to someone on mount other than horse or elephant 101.Teaching to someone in a closed carriage 102.Teaching to someone who wears shoes 103.Teaching to person holding a stick 104.Teaching to person holding an umbrella 105.Teaching to person holding a knife 106.Teaching to person holding a sword 107.Teaching to person holding a weapon 108.Teaching to person wearing armour FOUR MORE FAULTS 109.If not sick, urinating or defecating while standing 110.Urinating, defecating, etc. in stream or pond 111.Urinating, defecating, etc. on green grass 112.Without need, climbing in tree above a man's height

Colophon: Gelong vows written by Venerable Thubten Lodroe (Hermes Brandt), based on commentaries by H.H. 14th Dalai Lama, Geshe Rabten, Geshe Ngawang Dargye, Khensur Lozang Nyima and Geshe Konchog Lhundub; inspired by Panchen Delek Nyima's Sera Je Vinaya.   Gelong Morning Request Prayer O Great Compassionate One, Great Buddha, please pay attention to me. Today, for the purpose of Dharma and people, I may have to recite with some not fully ordained, touch food without having it blessed by non-gelongs, keep edibles elsewhere than a kitchen and overnight, cook raw things such as beans and so forth, cook in a place other than a kitchen, chant and play music or cause others to do so, touch fire or have others do so, touch precious substances or cause others to do so, destroy seeds or have others do so, eat without “giving and taking”, chant along with non-gelongs, cut growing things such as plants or cause others to do so, in short out of the 253 vows of a gelong, which remembering the time can be permissible. Please O Great Compassionate One, allow me to do such.

OM AMOGHA SHILA SAMBHARA BHARA BHARA MAHA SHUDDHA SATTVA PADMA BIBHUSHITA BHUDZA DHARA DHARA SAMANTA AVALOKITE HUM PHAT SVAHA

Let us have pure morality With faultless morality of the rules. And by keeping morality untainted by pride, Complete the perfection of morality.

All Buddhas and Bodhisattvas of the ten directions, please pay attention to me. I, gelong Losang Dorje, promise that whatever article I may utilize today such as food, clothes, bedding and abode, will only be used for the benefit of sentient beings. (3x)

As I promised in front of my abbot to never be stained by natural vices etc., may this world be filled with assemblies of those wearing robes and practicing the three higher trainings. And by the works of explaining, study, and practice may the teachings of Guru Shakyamuni Buddha be fulfilled.

vinaya.txt · Last modified: 2018/02/26 18:13 (external edit)