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| {{Translation Metadata
| | #REDIRECT[[Draft:Ritual for Vinaya Ordination Called "Beneficial to Behold"]][[Category:Redirects]] |
| |haslanguage=English
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| |translator=Forgeng, E.
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| |wikieditor=Perman, M.
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| |hasdraft=Yes
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| |titletrans=Ritual for Vinaya Ordination Called "Beneficial to Behold"
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| |publisher=Forgeng, E.
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| |pubdate=2011-11-04
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| |hastibtext=འདུལ་བའི་ལས་ཆོག་མཐོང་བ་དོན་ལྡན་
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| |haswylietext='dul ba'i las chog mthong ba don ldan
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| |hasvolumenumber=Volume 18
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| |translationnotes=Translated by Eric Forgeng and Lama Karma Phunstok at Gampo Abbey, Nova Scotia, September, 2001.
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| }}
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| {{Draft Translation}}
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| This is a draft sent to Tsadra by Eric Forgeng on November 3rd, 2011
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| * [[Media: Vinaya Ritual for Upasaka and Sramanera Ordination Tibetan W20877 DNZ vol 18.pdf| Image of the Tibetan text]]
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| <center>'''RITUAL FOR VINAYA ORDINATION
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| CALLED
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| "BENEFICIAL TO BEHOLD"'''
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| [['dul ba'i las chog mthong ba don ldan]]
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| gdams ngag mdzod khrid phran skor volume 18:555-629
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| [Excerpt: Rituals for Ordination of Upasakas and Sramaneras pp. 556-573]</center>
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| I prostrate to the Omniscient Bhagavat. [556]
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| This ritual manual for becoming an Upasaka (Lay Buddhist),
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| Shramanera (Novice Monk or Nun) and Bhikshu (Full Monk) is called "Beneficial to Behold."
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| The sun of compassion, equally skillful for all,
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| shines continually in the clear sky.
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| You dispel the darkness of ignorance of those to be tamed.
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| Victorious One, embodiment of space, I pay homage to you!
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| Having received the power of one hundred thousand treatises of the Vinaya
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| and knowing well the many methods of taming those to be tamed,
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| You ripen all beings through your learning of the Vinaya.
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| Rangjung Dorje, I respectfully prostrate at your feet.
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| Now I will set forth this clarifying ritual manual, completely filled with many precious,
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| well-spoken explanations from the great treasury, the wish-fulfilling jewel of Vinaya writings,
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| which arose from the ocean of your knowledge.
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| There are two types of ritual: one for accomplishing Shramanera,
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| and one for accomplishing Bhikshu.
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| A summary of the first ritual [for Shramaneras]:
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| Question, Shramanera, Advice, Requesting, Preceptor, Beginning, Ordination, Shramanera,
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| Time, and finally Giving Advice.
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| Whoever wishes to take ordination should approach and perform the following: [557]
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| The Candidate should be told to prostrate three times,
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| then sit close to the Preceptor with hands folded in anjalimudra.
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| '''There are three sections: the Preparation for the ritual, the Actual Ritual, and the
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| Conclusion.'''
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| '''The first section [Preparation or Entering] has five sub-sections:'''
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| 1. Inquiring about the Obstacles [to ordination].
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| 2. Becoming an Upasaka.
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| 3. Supplicating to Request.
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| 4. Giving the Signs [of ordination].
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| 5. Accomplishment of the Ordination.
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| [The Preceptor recites]:
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| "First, you are very fortunate to enter the precious teachings of the Buddha
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| and to make this human life that you have attained meaningful.
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| This heart teaching, this training in ethical conduct, is like the milk of a lioness,
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| and so a precious vessel is needed.
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| Therefore, your being must be pure, that is, free from the Four Obstacles to Ordination,
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| namely, Type of Birth, Situation, Age, and Physical Form."
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| For a Candidate who has these obstacles, should he be ordained,
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| the vow does not exist in his being.
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| If that person was ordained, the vow is not valid for him, and so forth, from that point of view.
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| It is of no benefit for him, and it is harmful to the Preceptor as well.
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| Therefore, it is necessary to inquire about the obstacles.
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| This is what the Root Sutra says:
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| [The Preceptor recites]:
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| "First I will ask you about all the obstacles. You should listen with an undistracted mind and
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| answer honestly: "No, I don't have that," and so on."
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| [558]
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| "Are you not a Tirthaka?"
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| "Are you not less than fifteen years of age?"
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| "Are you not fifteen years old but cannot chase away crows?"
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| "Are you not less than seven years old, but able to chase away crows?"
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| "Are you not a servant and so on?"
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| "Do you not hold any debts?"
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| "Are you not without the permission of your father?"
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| "Are you not without the permission of your mother?"
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| "Do your parents not giving permission not live far away?"
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| "Are you not sick?"
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| "Have you not dishonored a Bhikshuni?"
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| "Do you not live by theft [of the Dharma by non-Buddhists, i.e., are you not a Tirthaka spy?]"
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| "Do you not live outside the boundaries [of the monastic community]?"
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| "Are you not a hermaphrodite [one with characteristics of both sexes]?"
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| "Are you not a Eunuch [or Androgyne that changes sex monthly]?"
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| "Are you not an animal [in human form]?"
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| "Are you not a Tirthaka?"
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| "Have you not killed your mother?"
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| "Have you not killed your father?"
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| "Have you not killed an Arhat?"
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| "Have you not created a schism in the Sangha?"
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| "Have you not, with harmful intention, shed the blood of a Tathagata?"
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| "Have you not committed any of the Four Defeating Downfalls (parajikas)?"
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| "Have you not been banished for failing to take responsibility for paying a criminal fine?"
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| "Do you not have a stump for an arm and so on?"
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| "Do you not have yellow hair and so on?"
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| [According to Khenchen Thrangu Rinpoche, yellow hair was very rare in India during
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| the time of the Buddha Shakyamuni, and was considered to be a bad sign of the
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| offspring of humans and evil spirits].
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| "Do you not have one nail for a hand [syndactyly]?"
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| "Are you not drafted by the King?"
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| "Are you not without the King's permission?"
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| "Does your King not giving permission not live far away?"
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| "Are you not known to be a stealthy thief?"
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| "Are you not a degenerate [rotten person]?"
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| "Are you not a shoemaker?"
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| "Are you not from a low caste?"
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| "Are you not from a butcher's family?"
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| "Are you not a non-human?"
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| "Are you not from the northern continent of Uttara-kuru?"
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| "Have you not changed sex three times?"
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| "Are you not a woman who looks like a man?"
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| "Are you not a very evil person?"
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| "Do you not have the customs of someone from another world?"
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| Ask thus. This is the ritual of questioning about the obstacles
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| to determine whether the Candidate can be ordained or not.
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| In answer to the Preceptor's questions, the Candidate says:
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| "I am not any of the above."
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| The second ritual is for becoming an Upasaka.
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| The Candidate should make three prostrations to the Buddha
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| and then three more prostrations to the Preceptor.
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| The Candidate should come close, kneel,
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| and place his hands in anjalimudra at the level of his heart.
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| [The Preceptor Says]:
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| "Being free of the obstacles is excellent, but the teachings say
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| that one must enter into the stages of ordination successively in turn."
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| The Root Sutra says:
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| "Each of the three stages of ordination, Upasaka, Shramanera, and Bhikshu, must be
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| entered by completing the previous stage before entering the next."
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| [559]
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| To become an Upasaka, you must go for refuge.
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| The Root Sutra says:
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| "To begin, you receive refuge by repeating the words of the Refuge Vow three times."
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| And again:
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| "To accomplish Upasaka, it is necessary to go for refuge."
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| For taking refuge, there are four topics: Object, Time, Intention, and Ritual.
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| First, the Object of refuge is the Buddha, the Dharma, and the Sangha.
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| The Time is from now on, as long as I am alive.
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| The Intention is to receive the Upasaka Vow with renunciation of Samsara
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| and the thought that you wish to attain unsurpassible Enlightenment,
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| by thinking that you are taking the Buddha as your teacher,
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| the Dharma as the path, and the Sangha as helpers to travel that path.
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| For the Ritual, repeat after the Preceptor:
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| "Venerable One, please consider me. My name is _______.
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| From now on, for as long as I am alive,
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| I take refuge in the Buddha, the supreme being among the two-leggeds.
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| I take refuge in the Dharma, the supreme freedom from all attachment.
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| I take refuge in the Sangha, the most excellent of all communities.
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| Venerable One, please accept me as an Upasaka for as long as I am alive."
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| [Repeat this two times. Before the Candidate repeats the vow for the third time,
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| the Preceptor should explain the following]:
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| The third time you repeat the Upasaka vow, you will receive the vow in three sections.
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| When you say "I take refuge in the Buddha, Dharma, and Sangha," this refers to taking refuge.
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| When you say "Venerable One, please accept me," this refers to the Preceptor.
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| When you say "…as an Upasaka for as long as I am alive," this refers to the Candidate.
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| When you have finished referring to the Preceptor the third time,
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| and you are beginning to refer to the Candidate [yourself],
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| at the moment you finish saying the word "Upasaka," you will receive the Upasaka Vow,
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| and the teacher [giving the vow] will become your Preceptor.
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| You must be aware at that moment that you are receiving the vow.
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| After you have repeated the vow for the third time, the Preceptor will say: "This is the method."
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| The Candidate responds: "It is excellent."
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| So, having first taken refuge, you have now received the main vow. You have taken the vow.
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| [560]
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| If you don't keep the vow, instead of great benefit coming, harm will come.
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| Therefore, guard the vow carefully. You should follow this advice:
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| Abandon everything that has to be abandoned. Follow the Arhats in thought and action.
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| Think in this way.
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| [Repeat the following]:
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| "Venerable Acharya, please consider me.
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| Just like the Arhats, as long as they were alive, never took life, refrained from taking life,
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| just in that way, I [by this name], from now on, for as long as I am alive,
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| also will not take life, will refrain from taking life.
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| In this first precept, I will train in following the teaching of the Noble Arhats,
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| will accomplish in accordance, and act in accordance."
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| "Also, just as the Noble Arhats, as long as they lived,
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| refrained from taking what was not freely given, sexual misconduct, lying speech,
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| and alcohol and manufactured intoxicants that cause carelessness,
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| just like that, I [by this name], from now on, for as long as I am alive,
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| will also abandon taking what is not freely given, sexual misconduct, lying speech,
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| and alcohol and synthetic intoxicants that cause carelessness.
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| I will refrain from alcohol, and synthetic intoxicants that cause carelessness.
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| In this fifth precept, I will train in following the teaching of the Noble Arhats,
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| will accomplish in accordance, and act in accordance."
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| Then the Preceptor says: "This is the method." The Candidate says: "It is excellent."
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| This is the end of the ritual for accomplishing the Upasaka vow,
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| the step-by-step entrance into the teachings.
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| [561]
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| The Preparation Ritual's third sub-section is the Supplication to Request,
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| which is divided into two parts:
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| 1. Requesting the Ordination Vow, and
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| 2. Supplicating someone to become your Preceptor.
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| The first part of Supplicating to Request is to ask for the Ordination Vow.
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| A suitable Preceptor should be a Bhikshu skilled in the ordination ritual.
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| He should hold the full Bhikshu vow.
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| He should have the same view and gender as the Candidate,
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| and have the Three Qualities of Dharma
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| [the ability to speak, the ability to listen and understand, and soundness of mind].
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| He should abide on his own ground.
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| He should not have caused a schism in the Sangha by non-Dharmic acts.
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| The Preceptor should not change himself into another form, or cause himself to disappear.
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| He should not stay within other boundaries [than the Candidate's monastery].
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| The Preceptor should have these Ten Qualities of Dharma.
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| A Bhikshu who has kept his vows, and is a good holder of the Tripitaka, should testify thus:
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| "This person is living, and is going to take ordination from the Sangha."
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| This Bhikshu asks:
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| "Is this living person completley free from obstacles?"
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| The Candidate replies:
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| "I am absolutely completely free from obstacles."
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| Then the Candidate prostrates three times to the Sangha.
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| The Candidate, dressed in white, then sits with his hands in anjalimudra.
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| The Bhikshu who is the witness, standing respectfully, makes this request:
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| "Venerable Sangha, please consider me. His name is ______.
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| He is taking this vow from [Preceptor's name].
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| This householder in white robes, with uncut hair and beard,
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| is taking ordination in these excellent noble teachings of the Vinaya.
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| His name is ______.
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| He is taking ordination, cutting his hair and beard, and putting on a saffron-colored robe.
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| He has only perfect faith. He has left home to become homeless.
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| He is taking ordination from [Preceptor's name].
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| Also, he is absolutely completely free from obstacles. Will you ordain him?"
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| Then the Sangha replies;
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| "If he speaks the truth, then this is completely pure. If he is lying, then it is a severe wrong."
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| [562]
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| If the Preceptor is the Candidate's Abbot,
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| it is beneficial for the Candidate to use the Abbot's full name.
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| If the Preceptor is an Acharya, then use Acharya as the title.
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| If the Preceptor is not the Candidate's Abbot or Acharya,
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| then use the title "Completely Virtuous Spiritual Friend," or another respectful title.
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| In the request, if there are more than one person taking ordination,
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| instead of saying "his name is _____," the witness says "their names are _____ _____."
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| Instead of saying "he is completely free of obstacles,"
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| the witness says "they are completely free of obstacles."
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| Replace "his" with "their," and "he" with "they."
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| Pay attention to using appropriate pronouns throughout the ceremony.
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| This is for the Candidate for Ordination:
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| The second part of the third sub-section of the Preparation Ritual
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| [Supplicating to Request] is supplicating someone to be your Preceptor.
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| The Candidate performs three prostrations in front of the Preceptor
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| and sits close to the Preceptor with hands in anjalimudra.
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| [The Preceptor says]:
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| "You are free from bad conditions,
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| but all good conditions must be complete if you wish to be ordained.
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| The principle good condition is a preceptor."
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| [A Vinaya Root text says]:
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| "If you have a Preceptor, you can be ordained. Otherwise, you cannot.
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| Therefore, you should find some Bhikshus and choose a Preceptor."
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| Thus it is said. If a Preceptor is present, ordination can take place. If not, then it cannot.
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| In earlier, more fortunate times, when people naturally behaved well
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| and had excellent knowledge, they could receive the vow without a Preceptor or Acharya.
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| Now, in this unfortunate time, if people receive the vow without a Preceptor,
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| then they will behave wildly and be devoid of knowledge.
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| So, just as sick people need a nurse, the Buddha gave the Preceptor and Acharya
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| as guides in taking Shramanera and Bhikshu vows.
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| Having this instruction [from the Buddha], don't practice just in any desired way,
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| but practice with the certainty of accomplishment.
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| For that, a Preceptor is necessary.
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| [563]
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| The Characteristics of the Preceptor:
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| He should hold all precepts completely, he should be stable,
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| and have held the precepts for at least ten years.
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| He should be skilled in the Five Branches of Learning
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| [he should have heard many teachings, be learned in the meaning, learned in the letters,
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| learned in the definitive words, and skilled in past experience and future plans]. ?????
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| and endowed with all appropriate qualities.
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| He should abide on his own ground.
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| He should not have caused a schism in the Sangha by non-Dharmic acts.
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| He should not be crazy and so on, or a non-human, or a transsexual.
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| He should be endowed with these Seven Dharmas.
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| The Definition of "Preceptor" [Tibetan mKhan Po, Sanskrit Upadhara Sandhini Harana]:
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| UPA means near or close. DHARA means to hold or sieze.
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| SANDHINI means to attach or fasten together. HARANA means to give instruction.
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| In the definition of Preceptor, "to hold" means to stabilize an excellent mind.
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| "To closely attach" means to closely establish ethical conduct.
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| "To give instruction" means to instruct in what is to be rejected and accepted.
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| This is why [one's teacher] is called a Preceptor.
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| If you don't supplicate a Preceptor, then no Preceptor will take responsibility.
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| Thus it is necessary to supplicate. Also, the Preceptor should be in accord with the definition.
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| He has read the [Three] Trainings [in Ethics, Wisdom, and Absorption],
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| and encourages his student to read them also, thus he is called "Preceptor."
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| By employing the three points of instruction on what is to be stopped, accomplished,
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| and emphasized, the Preceptor prevents the student from falling to a low place.
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| The Preceptor cultivates the training directly, and Nirvana indirectly.
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| In brief, the Preceptor gives the Ordination Vow,
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| which is the renunciation of impure Samsaric dharmas, and he is thus called a Preceptor.
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| The Candidate should meditate on this while supplicating, and repeat after the Preceptor:
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| "Acharya, consider me. I [by this name] pray that the Acharya will be my Preceptor.
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| Please, Acharya, act as my Preceptor. Acharya Preceptor, please ordain me."
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| Repeat this a second and a third time.
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| On the third repetition, when the Candidate pronounces the word "Preceptor,"
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| the Preceptor replies "This is the method." The Candidate replies "It is excellent."
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| [564]
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| Abandoning obstacles [to the vows] and slander, shame and embarassment will arise.
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| This is the reason for supplicating the Sangha for ordination.
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| If one is not ordained, the cause for these
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| [shame and embarassment, excellent qualities in an ordained person]
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| will not arise.
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| This is why one supplicates a Preceptor.
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| The Preparation Ritual's fourth sub-section: Giving the Signs [of Ordination].
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| A close friend helps the Candidate to cut his hair and beard, leaving only a top-knot.
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| [The Preceptor] asks: "May I cut your top-knot?" [Tsug Pu Trek Par Tro Am]
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| [The Candidate] replies: "I am happy." [Tro La].
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| Then let [the Candidate] wash. In hot weather, use cold water.
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| If the weather is cold, use warm water.
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| The fourth section of the Preparation includes Giving the Signs and Equipment,
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| and Naming.
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| The Preceptor gives the begging bowl [Lhung bZed, receptacle for offerings] and Dharma robes.
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| The Candidate touches the Preceptor's two feet with his hands
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| and receives the vessel and robes.
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| Then the Preceptor dresses the Candidate.
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| | |
| When the Dharma robes are given, the Candidate kneels in front [of the Preceptor],
| |
| | |
| who hands the upper [patched] robe [to the Candidate].
| |
| | |
| Both [the Preceptor and the Candidate] hold the robe at this time.
| |
| | |
| From this time forward, the upper robe or Dharma robe should always be worn.
| |
| | |
| This is the particular sign that distinguishes [an ordained person]
| |
| | |
| from a householder or Tirthika.
| |
| | |
| It causes one to remember one's "entry into virtue".
| |
| | |
| It protects from nakedness of the upper body,
| |
| | |
| heat and cold, sun and wind, biting flies, mosquitos, and so on.
| |
| | |
| Treat [this robe] as if the Guide [the Buddha] had given you his own. Keep it clean.
| |
| | |
| Then giving the lower robe [Sham Thabs].
| |
| | |
| [The Preceptor and Candidate] should hold it as before.
| |
| | |
| This lower robe that is given is called the lower Dharma robe sewn in pieces.
| |
| | |
| This is a particular sign that distinguishes [an ordained person]
| |
| | |
| from a householder or Tirthika.
| |
| | |
| It causes one to remember one's entry into virtue, and especially one's shame and modesty.
| |
| | |
| It protects from nakedness of the lower body, heat and cold, and frees one from shame,
| |
| | |
| as well as protecting from insects and so on.
| |
| | |
| In India, three colors were permissible, the three worst
| |
| | |
| [or most humble, blue, saffron, or red ochre].
| |
| | |
| Treat [this robe] as if the Guide [the Buddha] had given it to you,
| |
| | |
| and keep your mind peaceful and controlled.
| |
| | |
| [565]
| |
| | |
| Then giving the offering vessel [Lhung bZed].
| |
| | |
| It should be held as before.
| |
| | |
| This is the sign of one's becoming a pure vessel for ordination,
| |
| | |
| and is called a "receptacle for offerings."
| |
| | |
| This is the particular vessel that distinguishes [an ordained person]
| |
| | |
| from a householder or Tirthika.
| |
| | |
| It is the container for catching poured food [on the alms round].
| |
| | |
| As the vessel is filled with food, so good qualities also fill one's being.
| |
| | |
| Thus, as one enjoys the food, one should also enjoy the Holy Dharma.
| |
| | |
| Always hold the vessel like this.
| |
| | |
| Then giving the sitting mat [gDing Ba].
| |
| | |
| Except for the grass mat of the Sangha as a sleeping place,
| |
| | |
| all other householder's white clothing and personal choice of colors
| |
| | |
| should be donated to help others.
| |
| | |
| Then giving the water strainer [Chu Tshag].
| |
| | |
| The reason for giving a water strainer is to prevent harmful action by the Ordained
| |
| | |
| from enjoying [drinking] water that contains living beings.
| |
| | |
| Strain drinking water with the water strainer and remove any living creatures.
| |
| | |
| One should act in this way to drink only pure water.
| |
| | |
| This equipment should be carried to prevent harming living creatures, it is taught.
| |
| | |
| [When the Candidate has cast aside all householder's attire and put on Dharma robes,
| |
| | |
| the Preceptor and assembled Bhikshus recite while scattering flowers]:
| |
| | |
| "May the Victory Banner of Liberation be stable!"
| |
| | |
| "May Pure Conduct be kept for the rest of our lives!"
| |
| | |
| "May the assembly of Ethics be perfected!"
| |
| | |
| "May Ordination be gained in all future lives!"
| |
| | |
| There should be no mistake in naming the Candidates dressed in their undergarments.
| |
| | |
| [***the words gZhan La 'Tshol Na, meaning "if not…, i.e., if there IS a mistake in naming the
| |
| | |
| candidates" appear to be meaningless in this context and are assumed to be mistaken. 565.7].
| |
| | |
| An appropriate Bhikshu should take responsibility for showing them
| |
| | |
| how to keep their equipment, and any other things they need to know. They are told this.
| |
| | |
| By saying that [to the Candidates], examine whether there are any obstacles.
| |
| | |
| Thus affirm [that there are none].
| |
| | |
| [566]
| |
| | |
| Affirming that there are no obstacles to becoming ordained in this tradition,
| |
| | |
| then the name and equipment are given.
| |
| | |
| The fifth section of the Preparation is the Accomplishment of the Ordination.
| |
| | |
| The Candidate performs three prostrations
| |
| | |
| and kneels in front of the Buddha and the Preceptor.
| |
| | |
| The Preceptor says:
| |
| | |
| "You, the one to be Ordained, are very excellent, because,
| |
| | |
| as is said in the Sutra of the Ordination of Nanda:"
| |
| | |
| "All householders abide as though in a fiery pit.
| |
| | |
| Ordained ones abide as though in cool houses."
| |
| | |
| "Thus it is said, and, from the Sutra of the Display of Great Miracles:"
| |
| | |
| "Having craving arise for both children and wife,
| |
| | |
| one will not be stable in the lower householder's state
| |
| | |
| and never attain unsurpassible holy Enlightenment.
| |
| | |
| This supremely shows the nature of desires.
| |
| | |
| Whoever abandons desire like dry dung to the fire,
| |
| | |
| by abandoning craving for children and wife,
| |
| | |
| fear of the home revealing homelessness;
| |
| | |
| For those, supreme Enlightenment is not difficult to find.
| |
| | |
| Whoever lives a householder's life
| |
| | |
| and wishes to attain supreme holy Enlightenment
| |
| | |
| if they haven't attained Buddahood up until now,
| |
| | |
| they won't attain it in the future.
| |
| | |
| Abandoning a kingdom like a gob of spit
| |
| | |
| desiring solitude, remaining in a solitary place,
| |
| | |
| abandoning kleshas, conquering Maras,
| |
| | |
| One attains immaculate, unconditioned Enlightenment."
| |
| | |
| Thus it is said.
| |
| | |
| Also, the profound Sutras, Vinaya Scriptures and so on contain many teachings
| |
| | |
| on the faults of remaining in the householder state
| |
| | |
| and the inconceivable benefits of Ordination.
| |
| | |
| The Ordination:
| |
| | |
| Think of transforming oneself from the householder state
| |
| | |
| and stabilizing all one's positive qualities.
| |
| | |
| Think of casting aside Samsara and gaining the state of Nirvana.
| |
| | |
| Think of casting aside the lifestyle of the householder
| |
| | |
| and stabilizing the lifestyle of the Ordained.
| |
| | |
| Think of abandoning the signs and equipment of a householder and perfectly taking [567]
| |
| | |
| on the signs and equipment of the Ordained;
| |
| | |
| Think of abandoning hope in worldly gods and clinging to them as sources of refuge,
| |
| | |
| and holding the Three Rare and Supreme Ones as the supreme deities;
| |
| | |
| Casting aside even the name "householder," and taking on the name "Ordained,"
| |
| | |
| relying on these five things to accept and reject,
| |
| | |
| you should clearly, uncontrivedly visualize
| |
| | |
| that you are casting aside the equipment of a householder
| |
| | |
| and think that you are really taking on the equipment of the Ordained.
| |
| | |
| Thus signify again and again.
| |
| | |
| Changing the Name:
| |
| | |
| As for the categories of last names,
| |
| | |
| they should be glorious, famous, virtuous, fortunate,
| |
| | |
| and they should be the last name of the Candidate's Preceptor.
| |
| | |
| Saying this [new] name, recite the following:
| |
| | |
| "Preceptor, consider me.
| |
| | |
| I, known by this name, _______,
| |
| | |
| from this time forward, as long as I am alive,
| |
| | |
| I go for refuge to the Buddha, supreme among two-leggeds.
| |
| | |
| I go for refuge to the Dharma, supreme freedom from all desire and attachment.
| |
| | |
| I go for refuge to the Sangha, supreme of all communities.
| |
| | |
| Bhagavat, Tathagata, Arhat, Samyaksambuddha Shakyamuni,
| |
| | |
| Lion of the Shakyas, King of the Shakyas,
| |
| | |
| Lord, following your example, I seek ordination.
| |
| | |
| I abandon the signs of a householder.
| |
| | |
| I perfectly receive the signs of the Ordained."
| |
| | |
| Recite in this way a second and third time.
| |
| | |
| The Preceptor says "This is the method."
| |
| | |
| The Candidate says "It is excellent."
| |
| | |
| This accomplishes the rituals for Ordination and Entering the state of a Shramanera.
| |
| | |
| As was said before, when requesting ordination,
| |
| | |
| it is necessary to have one learned in the Shramanera Ritual and so on [as an Acharya],
| |
| | |
| in short, a Bhikshu endowed with the Ten Qualities of Dharma.
| |
| | |
| [568]
| |
| | |
| The Preceptor says [to this Bhikshu Acharya]:
| |
| | |
| "Worthy Holder of the Vows, Holder of the Tripitaka, [by whatever name],
| |
| | |
| this live person [the Candidate] requests that you bestow the Sramanera Vow."
| |
| | |
| Thus [the Candidate] is given over.
| |
| | |
| The Acharya rises and asks:
| |
| | |
| "Is he [the Candidate] completely pure? "
| |
| | |
| The Candidate answers as before.
| |
| | |
| Second, the Actual Ritual for Accomplishing Shramanera.
| |
| | |
| Prostrating to the Buddha and the Acharya, the Candidate kneels in front.
| |
| | |
| At this time, the Acharya recites:
| |
| | |
| "It is excellent that you, the one to be ordained, wish to take care of the Shramanera vows.
| |
| | |
| As it is necessary for you to be free of obstacles,
| |
| | |
| the Preceptor affirms that you are free of obstacles and pure of being.
| |
| | |
| You must also have five favorable conditions complete.
| |
| | |
| These favorable conditions for receiving the vows are:
| |
| | |
| A physical representation of the Buddha.
| |
| | |
| A scripture containing the Dharma of Statement and Realization,
| |
| | |
| and the Dharma committed to memory.
| |
| | |
| The branch of the assembled Sangha is not really necessary,
| |
| | |
| but it is good to rely on for shame [from oneself] and guilt [from others].
| |
| | |
| An intelligent Preceptor with excellent qualities complete.
| |
| | |
| An Acharya Bhikshu possessing the vows who is able to communicate the ritual is necessary,
| |
| | |
| however, I will perform this part."
| |
| | |
| Secondly, the signs and necessities for favorable conditions:
| |
| | |
| The signs of the body are: Washing the body, and cutting the hair and beard,
| |
| | |
| but cutting axillary or pubic hair is not permitted.
| |
| | |
| The signs of the necessities: the upper robe, the lower robe, the offering vessel, the sitting mat,
| |
| | |
| and the water strainer, are all permitted and excellent.
| |
| | |
| The Preceptor indicating each of these by words, gives all the requisites completely.
| |
| | |
| Third, the favorable conditions of a worthy vessel:
| |
| | |
| The assembled [lineage of previous graded ordinations] (must not) be incomplete,
| |
| | |
| [the Candidate must have Upasaka Ordination before Intermediate Ordination,
| |
| | |
| and both of these before being ordained as a Shramanera],
| |
| | |
| One cannot have broken his vows and now be seeking re-ordination.
| |
| | |
| It is necessary for a male or female born in the three continents
| |
| | |
| [other than northern Uttarakuru] to have the ability to use their respective sexual organs.
| |
| | |
| [569]
| |
| | |
| These [ordinations] up to the third being in place before [Shramanera] Ordination,
| |
| | |
| [the Great Chinese Tibetan Dictionary explaines that it is necessary to have each of the
| |
| | |
| previous ordinations, Upasaka and Intermediate Ordination, in place before progressing to the
| |
| | |
| Shramanera Ordination. Moreover, it is not permissible to bestow all three ordinations at
| |
| | |
| once].
| |
| | |
| The Candidate must not have obtained the Shramanera Ordination before.
| |
| | |
| If the Candidate is from the continent of Jambudvipa, he must have all faculties intact.
| |
| | |
| The Candidate must be at least seven years of age, and able to chase away crows;
| |
| | |
| he must be able to understand naturally, and have complete faculties.
| |
| | |
| Fourth, the favorable conditions for the ritual:
| |
| | |
| Of the three phases of Preliminary, Actual Ritual, and Conclusion,
| |
| | |
| the Preliminary Ordination has already been done.
| |
| | |
| Now the Actual Ritual and the Conclusion will be accomplished.
| |
| | |
| The fifth part, the favorable conditions for thought (bsam pa) has five sub-sections.
| |
| | |
| First, as it is explained that [the vow] will not arise in a disturbed mind,
| |
| | |
| it is necessary to have a mind that rests naturally.
| |
| | |
| Second, with pure intention, it is necessary
| |
| | |
| to have a mind that aspires and desires to receive the vow.
| |
| | |
| From the root sutra:
| |
| | |
| "Nothing will come of joking." Thus it is said.
| |
| | |
| Third, to understand the Actual [Ordination] Ritual effectively,
| |
| | |
| it is necessary to recognize that you yourself are obtaining the vow at the time of Ordination.
| |
| | |
| In the scriptures, it is said that three types of individuals will not be able to be ordained.
| |
| | |
| If you ask what these three are,
| |
| | |
| they are one who cannot speak his own name,
| |
| | |
| one who can't speak his Preceptor's name,
| |
| | |
| and one who doesn't understand at the time that he is taking ordination. Thus it is said.
| |
| | |
| In that case [when the Candidate is free of these three faults],
| |
| | |
| when the three recitations are performed, the indicated signs will be understood.
| |
| | |
| Fourth, holding the stable thought of Nirvana [transcendance of sorrow]:
| |
| | |
| It is not highest aspiration to seek the happiness of gods and humans
| |
| | |
| or protection from incidental fears [of this life].
| |
| | |
| It is necessary to abandon the sufferings of the six kinds of animate beings
| |
| | |
| as well as the causes of those sufferings,
| |
| | |
| and think: "I must attain transcendance of sorrow [Nirvana]
| |
| | |
| that is unsurpassable Enlightenment!
| |
| | |
| Fifth, [advice concerning the] lack of the Five Certainties:
| |
| | |
| Life Certainty [of vows] will not arise if one thinks that one is unable to hold one's vows in the
| |
| | |
| time of war and so on. One should hold [vows] for all of one's life.
| |
| | |
| It is the same with lack of Country Certainty; one should hold [vows] in all countries.
| |
| | |
| As for lack of Time Certainty, one should hold [vows] without regard to summer, winter, [570]
| |
| | |
| fall, or spring.
| |
| | |
| As for lack of Person Certainty, one should hold [vows] without regard to friends or enemies.
| |
| | |
| As for lack of Certainty of Branches [all other auxiliary precepts]:
| |
| | |
| Abandoning all things that have to be abandoned
| |
| | |
| and applying all antidotes with firm intention, by attaining renunciation of ethical conduct,
| |
| | |
| Think in this way, [without] separation from [these certainties],
| |
| | |
| [and] take on the Shramanera Vow by repeating the following:
| |
| | |
| "Venerable One, please consider me.
| |
| | |
| I, known by this name, ________,
| |
| | |
| from this time forward, as long as I am alive,
| |
| | |
| I go for refuge to the Buddha, supreme among two-leggeds.
| |
| | |
| I go for refuge to the Dharma, supreme freedom from all desire and attachment.
| |
| | |
| I go for refuge to the Sangha, supreme of all communities.
| |
| | |
| For as long as I am alive, Venerable One, please hold this Shramanera.
| |
| | |
| Recite in this way a second and third time.
| |
| | |
| On the third repetition, the Refuge Recitation and the Self Recitation
| |
| | |
| [are effected by reciting up to "For as long as I am alive"].
| |
| | |
| When the Other Recitation, [Venerable One, please hold this Shramanera], is spoken,
| |
| | |
| the Shramanera Vow arises.
| |
| | |
| From the root sutra:
| |
| | |
| "For example, at the time of the Other Recitation, the state of Shramanera is attained."
| |
| | |
| Thus it is said that when the recitation of the words "this Shramanera" are completed,
| |
| | |
| the Shramanera Vow arises.
| |
| | |
| [The Preceptor recites]:
| |
| | |
| "I have become your Acharya. At that time [the Other Recitation],
| |
| | |
| you should understand that the Vow has arisen. Repeat with an undistracted mind:"
| |
| | |
| Explaining thus, after the Three Recitations [Refuge, Self and Other] are completed by saying
| |
| | |
| "Acharya, hold me [in your compassion],"
| |
| | |
| the Acharya says "This is the method."
| |
| | |
| The Shramanera says "it is excellent."
| |
| | |
| This completes the Actual Ritual.
| |
| | |
| Then, an appropriate Bhikshu who is not the Acharya measures the time.
| |
| | |
| The Actual Ritual being finished, for the Concluding Ritual,
| |
| | |
| from the two acts of "Telling the Time" and "Giving Advice,"
| |
| | |
| the Acharya says:
| |
| | |
| "As to the first [the Time], Venerable Vow and Tripitaka Holders, [by whatever names],
| |
| | |
| listen to what he says."
| |
| | |
| [571]
| |
| | |
| [The Acharya] having said this, the Bhikshu who told the time advises
| |
| | |
| [about time and guarding the vows] as the second phase of the Concluding Ritual by saying:
| |
| | |
| "You have, in your being, obtained the Sramanera Vow on this year [name the year],
| |
| | |
| month [name the month], waxing or waning of the moon [specify which],
| |
| | |
| in [which] twenty-second part of the day [or night]."
| |
| | |
| "At this time, having obtained the vow, you should respect all Bhikshus,
| |
| | |
| and all those Shramaneras who obtained the vow earlier [than yourself]."
| |
| | |
| "Bhikshunis, Shramaneras who are younger in the training than yourself,
| |
| | |
| Shramanerikas training to be Bhikshunis, Shramanerikas, Upasakas, householders and so on,
| |
| | |
| are not to be revered."
| |
| | |
| "Seating rows, homage, and so on should go upward in order of respect.
| |
| | |
| If there is work to be done [from higher up], do it first yourself.
| |
| | |
| Accept and enjoy the service of those lower in order.
| |
| | |
| Don't accept homage from Bhikshunis and Shramanerikas training to be Bhikshunis.
| |
| | |
| Do not prostrate to those equal to Shramanerikas [??? dge tshul ma mtshan mthun]
| |
| | |
| and to those [Shramaneras] who took vows at the same time [as yourself]."
| |
| | |
| "This is the first time that you will receive precedence and respect." ???
| |
| | |
| "It is necessary to act in accordance with what has been said. The reasons for this necessity:"
| |
| | |
| "Training in respect by both self and others causes worldly dharmas to become virtue.
| |
| | |
| Not coming to the assembly languidly, compulsively babbling,
| |
| | |
| one should transform one's process into a cause for attaining Enlightenment.
| |
| | |
| Train in that way."
| |
| | |
| Recite thus.
| |
| | |
| Also, the Acharya says:
| |
| | |
| "In that way, you who have obtained the Shramanera vow must guard it impeccably.
| |
| | |
| If you do not guard it, and [instead] practice the causes of suffering,
| |
| | |
| it is said in the Supremely Crucial Sutra for Bhikshus:"
| |
| | |
| "Some people's ethical conduct is [the cause of] happiness
| |
| | |
| Some people's ethical conduct is [the cause of] suffering.
| |
| | |
| If you have ethical conduct, this is happiness.
| |
| | |
| deranged ethical conduct is suffering."
| |
| | |
| By saying thus, so that [the Shramaneras] understand how to guard [the vows],
| |
| | |
| Give Advice as the second part of the Concluding Ritual.
| |
| | |
| Abandoning the ten things to be abandoned on the negative side,
| |
| | |
| together with [taking on the ten precepts to be accomplished] on the positive side,
| |
| | |
| thinking that you are following the example of the Arhats, repeat the following:
| |
| | |
| "Acharya, please consider me.
| |
| | |
| Just like the noble Arhats, as long as they were alive, never took life, refrained from taking life,
| |
| | |
| just in that way, I [by this name], from now on, for as long as I am alive, also will not take life,
| |
| | |
| will refrain from taking life.
| |
| | |
| In this first precept, I will train in following the teaching of the Noble Arhats,
| |
| | |
| will accomplish in accordance, and act in accordance."
| |
| | |
| "Also, just as the Noble Arhats, as long as they lived,
| |
| | |
| refrained from taking what was not freely given,
| |
| | |
| unclean behavior [sexual activity], lying speech,
| |
| | |
| and alcohol and manufactured intoxicants that cause carelessness,
| |
| | |
| song, dance, and the sound of music, garlands and applying perfume,
| |
| | |
| ornaments and applied color, high and great thrones, and eating food at wrong times.
| |
| | |
| Just as [they] abandoned gold and silver, refrained from receiving gold and silver,
| |
| | |
| I [by this name], from now on, for as long as I am alive, will also abandon
| |
| | |
| taking what is not freely given, unclean behavior [sexual activity], lying speech,
| |
| | |
| and alcohol and synthetic intoxicants that cause carelessness.
| |
| | |
| song, dance, and the sound of music, garlands and applying perfume, [573]
| |
| | |
| ornaments and applied color, high thrones and great thrones, and eating food at wrong times.
| |
| | |
| Abandoning gold and silver, I will refrain from receiving gold and silver.
| |
| | |
| In this tenth precept, I will train in following the teaching of the Noble Arhats,
| |
| | |
| will accomplish in accordance, and act in accordance."
| |
| | |
| Then the Preceptor says: "This is the method."
| |
| | |
| The Shramanera says: "It is excellent."
| |
| | |
| In that way, by becoming a Shramanera, one becomes an object of homage and respect
| |
| | |
| by householders from below and the Noble [Arhats] from above, because:
| |
| | |
| From the Flower Garland Tantra:
| |
| | |
| "As soon as [one has] become a Shramanera,
| |
| | |
| [one becomes] an object of homage and aspiration by all householders.
| |
| | |
| Because, in order to release the bonds of the household,
| |
| | |
| [One] clears away the dark cataracts of bad actions
| |
| | |
| by holding the supreme saffron robes,
| |
| | |
| clear, shining, like the rising sun,
| |
| | |
| this perfection is extremely beautiful."
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| Thus it is said.
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| With vast happiness and joy, [realize] that everything
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| [the obtaining of the vow and all it signifies]
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| arises from the graciousness of the precious great Preceptor, because:
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| All that he [the Preceptor] himself performed [in the Ordination] was his own doing.
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| All that others were assigned to perform was done at his command.
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| With three prostrations, say "You are very kind!"
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| Reciting auspicious prayers, the Preceptor and all others from the highest down
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| recite the Four Aspiration Prayers.
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| <br><br>
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| The Earlier Words, the Ritual for Fully Accomplishing the State of Shramanera,
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| is completed.
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| <br><br>
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| Translated by Eric Forgeng and Lama Karma Phunstok at Gampo Abbey, Nova Scotia, September, 2001
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| *Media: [[Media:Vinaya Ritual for Upasaka and Sramanera Ordination DNZ vol 18.pdf| Above draft translation as PDF]]
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| [[Category: Forgeng, E.]]
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| [[Category: 'dul ba'i las chog mthong ba don ldan]]
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| [[Category:Karma phrin las pa]]
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| [[Category: Tsadra Foundation]] | |