Monastic Discipline Essentials for Four-Part Vinaya Practitioners (宗四分比丘隨門要略行儀)

Essential Practices for Bhikkhus of the Dharmaguptaka School

Natural boundaries are not distinguishable, with each settlement side measuring sixty-three steps(Now, therefore, the former statement is this) The three secluded natural boundaries extend five li. They gather before...(If establishing a precepts platform at a long-standing residence) There are three types of boundary marks. The inner ones are the precepts platform boundaries. Outside, around the perimeter, natural open space is allocated(Some say this refers to a single occasion; indeed, one must only assess the width and narrowness to determine how many to establish. But the two boundaries must not overlap or interfere. There should be no obstinate insistence on one over the other) Next, there is one li, which is the inner boundary of the great boundary. The outermost layer is the outer boundary of the great boundary. These must be clearly delineated; there should be no neglect. The principle of the Dharma's endurance or decline lies in prior planning. Fearing difficulties in discerning boundaries, the detailed charts entrust matters to the Dharma, relying on them to bring distant benefit and aid.

The earlier diagrams are sufficient as a mirror for understanding this matter. (One should recognize and record the various rules and regulations. The terrain varies, and there are seventeen categories of shapes. How could one insist on a single fixed form? It is necessary to carry out the procedures properly. Without the seven essential elements, one loses the teacher’s guidance and the ten thousand benefits. The procedures are as follows.)

**Method for Establishing the Precept Ground** (But the assembly is not rigid or lifeless. The purpose of protecting living beings is to not hinder the path. Since this is a special circumstance, there is no need for excessive labor. The assembly gathers according to the matter, and once it is accomplished, it ceases. Thus, the Great Sage established teachings for the benefit of all, adapting to circumstances, relying on any suitable location to accomplish the procedure. Whenever one wishes to establish a boundary, first arrange the precept ground, then surround it and leave the natural open space. The outer circumference is called the Great Boundary. First the small, then the large—this follows the teaching. However, the authoritative texts state first the large, then the small, because the precept ground text speaks of "this dwelling place." If one first establishes the small, what dwelling place would there be? The critical verses show that both views are mistaken upon examination, yet in terms of accomplishment, both orders are acceptable—there is no need to fixate on one and cause confusion.)

Following the diagram, first announce and establish the precept ground, then announce the Great Boundary. The announcement procedure follows the standard pattern. (A monk should approach the senior monk, arrange a seat, observe proper etiquette, then strike the signal and with palms together say: "Venerable ones, hear me. I, this monk, announce the four-direction boundaries of the Great Boundary for the Sangha." If it is the precept ground, say: "I announce the four-direction boundaries of the precept ground for the Sangha." The rest follows the standard procedure.)

**Karmic Procedure for the Precept Ground** (Questions of consent and assembly inspection follow the previous instructions.)

Venerable ones, hear me. The monks in this dwelling place have declared the four-direction small boundary marks. If the Sangha is ready and gives consent, the Sangha now, within these four-direction small boundary marks, establishes the precept ground. This is the declaration.

Venerable ones, hear me. The monks in this dwelling place have declared the four-direction small boundary marks. The Sangha now establishes the precept ground within these four-direction boundary marks. Whichever venerable elders consent to the Sangha establishing the precept ground within these four-direction marks, remain silent. Whomever does not consent, speak. The Sangha has consented to establishing the precept ground within these four-direction marks. Silence indicates consent. Thus this matter is upheld.

**Karmic Procedure for Establishing the Great Boundary** (Announcement, consent, assembly inspection, and so forth all follow the above as appropriate.)

Venerable ones, hear me. The monks in this dwelling place announce the four-direction Great Boundary marks. If the Sangha is ready and gives consent, the Sangha now establishes the Great Boundary within these four-direction marks, as one dwelling place, one recitation of precepts. This is the declaration.

Venerable ones, hear me. The monks in this dwelling place announce the four-direction Great Boundary marks. The Sangha now establishes the Great Boundary within these four-direction marks, as one dwelling place, one recitation of precepts. Whichever venerable elders consent to the Sangha establishing the Great Boundary within these four-direction marks, as one dwelling place, one recitation of precepts, remain silent. Whomever does not consent, speak. The Sangha has consented to establishing the Great Boundary within these four-direction marks, as one dwelling place, one recitation of precepts. Silence indicates consent. Thus this matter is upheld.

**Method for Dissolving a Boundary** (The Vinaya says: At that time, some monks wished to make the boundary larger, others smaller. The Buddha said: From now on, if one wishes to modify it, first dissolve the previous boundary, then make it larger or smaller as one wishes.)

**Karmic Procedure for Dissolving the Great Boundary** (Preliminaries, consent, and so forth follow the above.)

Venerable ones, hear me. The monks in this dwelling place share one dwelling and one recitation of precepts. If the Sangha is ready and gives consent, now we dissolve the Great Boundary. This is the declaration.

Venerable ones, hear me. The monks in this dwelling place share one dwelling and one recitation of precepts. Now we dissolve the Great Boundary. Whichever venerable elders consent to the Sangha sharing one dwelling and one recitation of precepts and dissolving the Great Boundary, remain silent. Whomever does not consent, speak. The Sangha has consented to sharing one dwelling and one recitation of precepts and dissolving the Great Boundary. Silence indicates consent. Thus this matter is upheld.

**Karmic Procedure for Dissolving the Precept Ground** (One should stand within the precept ground, not dissolve it remotely from within the Great Boundary. The Vinaya has no direct text on this. In the old karmic procedures, the method for dissolving the Great Boundary was used, differing only in name. We do not follow this now. The precept ground does not allow recitation of precepts, so how could one use that wording? Now, following the difficult matter, simply reverse "establish" to "dissolve"—the reasoning is sound and the text flows. The commentary says:)

Venerable ones, hear me. The monks in this dwelling place dissolve the precept ground. If the Sangha is ready and gives consent, now we dissolve the precept ground. This is the declaration.

Venerable ones, hear me. The monks in this dwelling place have a precept ground. The Sangha now dissolves the precept ground. Whichever venerable elders consent to the Sangha gathering here to dissolve the precept ground, remain silent. Whomever does not consent, speak. The Sangha has consented to dissolving the precept ground here. Silence indicates consent. Thus this matter is upheld.

**Method for Two or Three Monks Taking Turns Reciting Precepts Face-to-Face** (One should say:)

Both venerable ones, with single-minded attention. Today is the fifteenth day of the bright half-month, when the assembly recites the precepts. I, monk so-and-so, am pure. (Repeat three times.)

The other replies: "Indeed." (The other two monks perform the procedure in the same way. If it is after the fifteenth day, one should say: "the fifteenth day of the dark half-month"—or whatever day it is, reciting accordingly. Regardless of how many people are within the boundary, this recitation procedure requires ringing the bell, preparing counting sticks, burning incense, scattering flowers, and sprinkling scented water on the ground—all the same as the full assembly procedure, with no difference.)

**Method for One Person's Mindful Recitation of the Precepts** (Omit the opening line of the face-to-face procedure; the rest is the same as above.)

First Month Retreat Observance Rite

Great venerable ones, please listen with one mind. I, the monk [your name], now rely on this sangha residence(If at a layperson's home, say "rely on this village" instead) for the first three months of the summer retreat, and I will repair any broken lodging as needed.(Say this three times, then the other person asks)

"Whom do you rely on as your teacher of the monastic code?" (Reply) "The precepts master [your name]."

(The other person should then say) "If you have doubts, ask them." (Reply) "Yes, I will."

(For the younger ones, respectfully hold this in mind.)

If starting after the seventeenth day of the fourth month, up until the sixteenth day of the fifth month, one should say: "For the last three months of the summer retreat."(The rest of the rite is the same as above.)

For solitary practice, when doing the retreat observance alone, simply omit the opening "Great venerable ones, please listen" and the following question-and-answer portion. Everything else is identical to the group rite.(Whether in a group or alone, if you are at a layperson's home, omit the part about repairing broken lodging. All else remains the same. A monk should not perform tasks for laypeople; any such action incurs a minor offense.)

Rite of Receiving the Extended Seven-Day Leave.

Venerable monks, please listen. If the sangha is ready and gives its consent, the monk [name] has received permission to leave the monastery grounds for up to fifteen days—or one month, as the case may be—beyond the seven-day limit. This is for the purpose of responding to invitations (or for other reasons such as tending to the Three Jewels or medical needs, as appropriate). He will then return here for the rains retreat. This is the motion.

Venerable monks, please listen. The monk [name] has received permission to leave the monastery grounds for fifteen days—or one month, as appropriate—beyond the seven-day limit. This is for responding to invitations (or for other reasons such as the Three Jewels, medical care, and so on, as fits the situation). He will return here for the rains retreat. If any venerable elders consent to the sangha granting this monk [name] permission to exceed the seven-day leave for fifteen days—or one month, as appropriate—to go outside the monastery grounds for invitations (or other suitable reasons) and then return for the rains retreat, remain silent. If anyone does not consent, please speak.

The sangha has consented to grant the monk [name] this extended leave of fifteen days—or one month, as appropriate—outside the monastery grounds for invitations (or other relevant reasons), after which he will return for the rains retreat. Since the sangha has remained silent, this matter is hereby settled and shall be upheld.

First, the request for the seven-day allowance: "This monastic code permits receiving the seven-day leave. The code says, 'Allow receiving to go forth,' yet there is no specific rite for it. The rite universally practiced now — both past and present — is the formal motion ((kamma-vācā)) where the meaning of the words should be understood. If one receives the seven-day leave, it only grants six nights. Thus the code says, 'Return by the seventh day.'"

Venerable ones, please attend with a single mind. I, the monk so-and-so, receive the seven-day allowance to go outside the monastery grounds for a certain matter, and will return here for the rainy-season retreat. Please let the Venerable ones know. (Say this three times.)

For mental recitation of the seven-day allowance: "This code does not permit mental recitation for this. Following the Ten Recitations Vinaya, it allows five categories, including those dwelling alone, as one of the seven types of mental recitation. One should say:"

I, the monk so-and-so, receive the seven-day allowance to go outside the monastery grounds for a certain matter, and will return here for the rainy-season retreat. (Say this three times.)

There are four ways to express the leave of intent ((chanda)). First, stating one's own leave: "Meaning, going to the assembly and announcing it before leaving. The text says:"

Venerable ones, please listen. I, the monk so-and-so, for a certain reason, in accordance with the Dharma, grant my leave and purity to the monastic assembly. (Say this once.)

Second, stating leave on behalf of another: "The text says:"

Venerable ones, please listen. The monk so-and-so, for a certain reason — I accept his leave and purity. In accordance with the Dharma, I grant it to the monastic assembly. (Say this once.)

Third, stating both for oneself and another: "Meaning, having one's own reason and also accepting another's leave, then in the assembly saying:"

Venerable ones, please listen. The monk so-and-so, for a certain reason — I accept his leave and purity. I, the monk so-and-so, for a certain reason — both he and I, each in accordance with the Dharma, grant our leave and purity to the monastic assembly. (Say this once.)

Fourth, transferring the leave of intent to another: "Meaning, after accepting another's leave, if suddenly one's own reason arises and one cannot reach the assembly, one should go to another monk and definitively combine the announcement. The text says:"

Venerable ones, please attend with a single mind. The monk so-and-so, for a certain reason — I accept his leave and purity. I, the monk so-and-so, for a certain reason — both he and I, each in accordance with the Dharma, grant our leave and purity to the monastic assembly. (Say this once.)

Once that person has received it, when they come to the assembly, they should simply state it directly as usual.

The ceremony of spontaneous confession within the monastic community(This rite requires at least five monastics to be performed properly. If one is missing, the ceremony cannot proceed. Two monastics should be appointed to lead, and they must possess five qualities: freedom from favoritism, aversion, fear, and ignorance, and the wisdom to know what qualifies as a valid confession. If there are five monastics, each may be appointed separately; if there are six, two may be appointed together without fault.).

Five Virtues Karma Procedure Text: Venerable monks, please listen. If the sangha is ready and gives its consent, this is the procedure. The sangha appoints a certain monk to receive the invitations to admonish. Thus it is said. Venerable monks, please listen. The sangha appoints a certain monk as the receiver of admonishment invitations. Those elders who agree that the sangha appoints this monk to do so, remain silent. Those who do not agree, speak now. The sangha has agreed to appoint this monk as the receiver of admonishment invitations. Because the sangha has consented through silence, this matter is thus held.

The Five Virtues announce the sangha's invitation to admonish procedure(Once the Five Virtues have been appointed, they should go to the seat of the most senior monk and, after sitting down, deliver this formal announcement.): Venerable monks, please listen. Today is the fifteenth day of the bright half of the month, and the sangha is to hold the invitation to admonish. If the sangha is ready and gives its consent, we may gather together for this ceremony. Thus it is said.(If it is the dark half of the month, adjust accordingly, and state the day count. After making this announcement, they should then tell the assembly: "Monks should each bare their right shoulder, step forward to the grass mats, kneel with palms together, and properly receive the invitation to admonish." Then the two Five Virtues should take turns kneeling to receive the invitations, and they should not stand while waiting.).

Monks, let us carry out the Pavāraṇā ceremony.

Venerable ones, please give me your undivided attention. Today, the Sangha observes Pavāraṇā. I, Bhikkhu So-and-so, also participate. If any of you have seen, heard, or suspect any wrongdoing on my part, please, out of compassion, point it out to me. If I have committed an offense, I will confess it properly according to the Dharma. (Recite three times)

When two, three, or four monks gather, they should mutually perform Pavāraṇā for one another. (The text says)

Venerable ones, please give me your undivided attention. The Sangha observes Pavāraṇā today. I, Bhikkhu So-and-so, also participate, and I am pure. (Recite three times)

They should reply: "Good."

For other numbers of monks, (the procedure is the same)

For a single monk, the ritual is done by mental reflection. The only difference is omitting the opening phrase "Venerable ones, please give me your undivided attention." (Everything else remains the same as above)

**Distribution of a Deceased Monk's Light Property**

(First, the monk who cared for the sick should bring the deceased monk's light property and offer it to the Sangha. The text says:)

Venerable ones, please listen. This Bhikkhu So-and-so has passed away in this dwelling. (If he died elsewhere, it should say "in that dwelling") All his robes and other allowable items should now be distributed among the Sangha present. (After reciting this three times, one should conclude with: I, Bhikkhu So-and-so, offer these robes and items to the Sangha for distribution.)

Once this offering has been made, those who know the Vinaya should first ask: "Was there anyone who nursed him during his illness?" If the answer is yes, then ask: "Do any of the Three Jewels or individuals owe debts to the deceased? Or does the deceased owe debts to the Three Jewels or individuals?"

If the answer is yes, these debts should be settled first, and then the distribution can proceed.

The proper procedure for this distribution requires establishing four determinations: 1. Whether the monks are co-residents or not. 2. Whether any proper instructions for bequest were made or not. 3. Whether the property is considered heavy or light. 4. How to reward the nurse and allocate shares.

The first three of these determinations involve many different cases and are detailed extensively in the longer texts; to avoid unnecessary repetition, they are not fully elaborated here. The fourth determination, concerning the reward for the nurse and the distribution of shares, must be explained in detail here.

Reward Ceremony(For any reward ceremony, one must possess the appropriate merit and follow the proper procedures, just as in formal rites. This means being endowed with five virtues to receive it. If any are lacking, it does not align. The five virtues are: first, knowing what a sick person can and cannot eat, and providing accordingly; second, not being repulsed by or neglecting their bodily waste and vomit; third, being able to manage medicine and treatments for the sick with wholehearted dedication; fourth, having compassion without fail toward others. If it is said they are complete, one should verify. After confirming their completeness, then proceed with the formal ceremony, properly questioning and harmonizing the assembly as usual.)

The Great Assembly, please listen. A certain monk, who has passed away in this dwelling, (If he passed away elsewhere, it should be said: "in that place") his robes, bowl, sitting mat, needle case, and cloth for wrapping robes (If any of the six articles are missing, list only what is present.) are to be distributed among the monks present. If the Assembly is ready and agrees, the Assembly now gives these to a certain monk who cared for the sick. This is the motion.

The Great Assembly, please listen. A certain monk has passed away in this dwelling. All his robes, bowl, sitting mat, needle case, and robe-wrapping cloth are to be distributed among the monks present. Now, these are given to the monk who cared for the sick. Let those elders who agree that the Assembly gives these items to the monk who tended the sick remain silent. Let those who do not agree speak up. The Assembly has agreed to give the robes, bowl, sitting mat, needle case, and robe-wrapping cloth to the monk who cared for the sick. Since the Assembly remains silent, this matter is thus recorded.

(This completes the procedure for rewarding the one who tended the sick. Next comes the distribution of robes (the deceased's belongings). According to the Four-Part Vinaya and the Ten Recitations Vinaya, one must first appoint a person who possesses five qualities to serve as the distributor—one who is free from attachment, aversion, fear, and delusion, and who knows what has been distributed and what has not, as well as the proper time, price, and quality of items. Only after such a person is appointed should the distribution proceed. Some establish three procedures, but this interpretation is incomplete. Moreover, in current practice, many use the 102nd procedure, treating it as the rule for distribution. That may be difficult and seems lacking. Therefore, following the established tradition of practice, one must first appoint a person to carry out the procedure, with the usual questions and consensus as described above.)

A Procedure for Appointing a Distributor of Robes

Listen, venerable monastics. If the community is ready and has given its silent consent, then this motion is before us: We now appoint the monk [Name] to distribute robes for the community.

Let it be known to the venerable monastics: We now appoint the monk [Name] to distribute robes for the community.

Any elder who approves of appointing the monk [Name] to distribute robes should remain silent. Any who do not approve should speak up.

The community has agreed to appoint the monk [Name] to distribute robes. Silence indicates consent, and so this matter is settled and should be carried out accordingly.

Distribution of a Deceased Monk's Belongings: Formal Procedure

Venerable monastics, please listen. The monk [name] has passed away in this residence. [If he died elsewhere, say "in that residence."] All his robes and other belongings should now be distributed among the assembly present. If the assembly is ready, please give your consent. The assembly now entrusts these items to monks [name] and [name], who will later return them to the assembly. This is the formal motion.

Venerable monastics, please listen. The monk [name] has passed away in this residence. All his robes and other belongings should now be distributed among the assembly present. The assembly now entrusts these items to monks [name] and [name], who will later return them to the assembly. If any elder agrees that the monk [name], having passed away in this residence, with all his robes and belongings to be distributed among the assembly present, and that the assembly now entrusts these items to monks [name] and [name], who will later return them—remain silent. If anyone does not agree, please speak. The assembly has agreed and approved: these robes and belongings are given to monks [name] and [name] to be returned to the assembly. Since the assembly has agreed in silence, this matter is settled.

Procedure for Three Monks Dividing a Deceased Monk's Belongings

Two venerable ones, please focus your minds. The monk [name] has passed away in this residence. All his robes and other belongings should be distributed among the assembly present. Since there is no full assembly here, these belongings are ours, and this is our share. [Recite this three times. After one person has spoken, the other two need not repeat it.]

Procedure for One Monk Dividing a Deceased Monk's Belongings by Mindful Reflection

The monk [name] has passed away in this residence. There are robes and other belongings that should be distributed among the assembly present. Since there is no full assembly here, these belongings are mine, and I may use them. [Recite once.]

The Litany for Receiving and Maintaining the Three Robes(The Three Robes embody the moral virtues and are revered as sacred treasures of the Three Saints. They are likened to a Buddha stupa, revealing teachings never before seen. Their power subdues the ninety-six heretical paths. In wearing and practicing, one must honor the holy Dharma. If one does not formally receive the robes, or if one lacks them, both other schools and one's own tradition alike mandate their acceptance. With firm compassion and instruction, cherish and uphold this in your heart.).

**Receiving the Sanghati Robe**

"Venerable ones, with single-minded attention, I, the monk [name], accept this Sanghati robe, which consists of fifteen panels, cut and sewn in the pattern of three long and one short section, to be worn as my outer robe."

*Recite three times.*

The teacher responds: "It is appropriate."

*This same procedure applies to all other robes. According to the teachings, the outer robe has three levels and nine grades: from nine panels to thirteen panels, all are described as 'two long and one short'; from fifteen, seventeen, and nineteen panels, all are 'three long and one short'; from twenty-one, twenty-three, and twenty-five panels, all are 'four long and one short.' When performing the ritual, one should know these distinctions accordingly.*

Seven-Strip Robe Ceremony Venerable one, with a focused mind, please hear me. I, Bhikkhu [name], receive this seven-strip robe, the upper robe, as my own. It is cut and sewn according to the standard of two long panels and one short panel. I will wear it and keep it.

*Recite three times*

Five-Strip Robe Ceremony Venerable one, with a focused mind, please hear me. I, Bhikkhu [name], receive this five-strip robe, the under robe, as my own. It is cut and sewn according to the standard of one long panel and one short panel. I will wear it and keep it.

*Recite three times*

Renouncing the Three Robes Venerable one, with a focused mind, please hear me. I, Bhikkhu [name], have this upper robe as one of my three robes. It was originally received and kept. Now, because I need to replace it, I renounce it.

*Recite three times. The same applies to the other two robes—renounce them in the same manner.*

If the Three Robes Are in a Different Place If the robes are somewhere else and cannot be brought back before nightfall, you should face another Bhikkhu and renounce them from a distance, saying:

Venerable one, with a focused mind, please hear me. I, Bhikkhu [name], have that upper robe as one of my three robes. It was originally received and kept. Now, because I cannot bring it back in time, I renounce it.

*Recite three times*

The same applies to the other two robes. If there is no other Bhikkhu present, you may renounce them mentally and verbally, simply omitting the opening phrase "Venerable one, with a focused mind, please hear me"—the rest remains as above.

Mindful recitation of the Nisidana (seat cloth) observance: Most Venerable One, with focused attention, I, Bhikkhu (name), accept this seat cloth. It is to be made according to the prescribed measurements, and I now receive it for use. (Recite three times.)

Great Benefactor, please listen with a focused mind. I, the monk named [Your Name], hereby relinquish this sitting mat, which was made to the proper measurements and which I received and used until now. (Repeat this three times.)

Receiving the Alms Bowl: "Venerable ones, with one mind, I, Bhikkhu [name], receive this alms bowl that is of proper size and for regular use." ((Recite three times))

The Dharma of Transferring Offerings for Purification(One should invite a monk who is learned, upholds the precepts, virtuous, and renowned to act as the benefactor. If the benefactor is senior, one should bow at their feet, kneel with palms together in reverence. If junior, the bowing at feet may be omitted. Bhikkhunis, trainee nuns, novices, and novice nuns may all participate. When inviting a monk, one should say:)Venerable Sir, please lend me your mind. I, the monk of such-and-such name, now invite the Venerable as the benefactor for the transfer of offerings for purification of robes, medicine, and bowls. May the Venerable, out of compassion, act as my benefactor for this transfer.(Repeat three times. From this point onward, one should declare the purification to a monk, but not in the presence of the original donor. Furthermore, the donor should not be informed of this arrangement.)

Ritual for Purifying Surplus Robes

Reverend, please listen. I, the monk [name], have this surplus robe that has not yet been purified. For the purpose of mutual purification, I offer it to you, Reverend. (After saying this, the robe should be handed to the other monk. Upon receiving it, that monk should say:)

Reverend, please listen with a focused mind. You have this surplus robe that has not been purified. For mutual purification, you have offered it to me, and I now accept it. (After accepting, the recipient should ask:)

Who is your intended donor? (The answer:) It is [name]. (The recipient should then say:)

Reverend, please listen with a focused mind. You have this surplus robe that has not been purified. For mutual purification, you have offered it to me, and I now accept it. You stated your donor is [name]. I now give this robe to [name]. This robe now belongs to [name]. Reverend, please keep it on behalf of [name], and you may use it as you see fit. (Recite once.)

Venerable ones, with a unified mind, I pay heed. I, the monk so-and-so, due to thirst and illness, this pear juice(other fruit juices should be called accordingly) is to be taken at an improper time. Now, in your presence, I receive it(recite three times). Other juices follow this same rule.

Reverend, with a focused mind, I, Bhikkhu So-and-so, due to this particular illness, accept this ghee-oil as a seven-day medicine. With the intention of keeping and taking it for seven days, I now receive it from the presence of the Reverend. (Recite three times.)

Venerable, please lend me your attention. I, the monk so-and-so, due to this particular illness, (whether hot, cold, or otherwise) now accept this medicine—ginger and pepper, among others—as a lifelong remedy. To take it regularly and for extended periods, I now receive this from the Venerable one. (Repeat three times) The reply is: "So be it." (There are four types of medicine: those for specific times, those for non-standard times, seven-day remedies, and lifelong ones. If these four types are mixed together, follow the dominant one when taking it. After preparing it, do not let those who have not yet received full ordination touch it. Within the allowed time, regardless of day or night, it may be taken at any hour. If the illness has subsided, or if one takes it without illness, it constitutes a fault. Also, there are foolish old people who, at improper times, drink milk, yogurt, fermented bean juice, or jujube soup, or rice gruel, and chew on pomegranates, pears, apples, grapes, crabapples, and other fruits, swallowing their juices. Claiming this is permitted is truly harmful. For fruits used as beverages, the sage's rule is to press or crush them. Remove the pulp, keep the juice, and let it settle. Then mix it with clean water to alter the original flavor. Only after such proper preparation is it allowed. Following one's whims is truly reckless. Also, one might mix dried wheat rice with various medicines like kudzu root, or blend butter and honey with ground sesame seeds as a non-time medicine. All such examples—each swallow constitutes an offense. This is foolish and misconceived, an overindulgent practice. Those who uphold the precepts and seek the path should be mindful of this.)

## Repentance Method for Forfeiture and Downfall

(Although the "Forfeiture" section covers thirty offenses, the meaning of repentance extends to all other categories as well.)

When about to discard robes(You should reflect and gather all robes associated with any offense, then collect them together), first reproach your own mind and repent. Remove the eight types of Duskshta offenses(However, not everyone may have all eight types. Here, based on the textual meaning, we lay out their characteristics. You should examine your own heart and mind according to the text. If you know you have them, confess them by name.) The eight types are: First, committing a root offense of Pārājika or Pātayantika. Having knowingly committed the offense, you concealed it. Living within the same boundary as a pure monk, if you spend the night, you commit one type of concealment Duskshta. If you spend a second night, you commit a further concealment Duskshta that increases with each passing night(These two types of offenses arise from the root Pātayantika offense). If you commit an offense requiring forfeiture (Naiḥsargika) by keeping robes without relinquishing them, and wear them, each such wearing constitutes an offense of using unclean robes (Duskshta)(This is the root offense). Then, remembering and knowing this offense, with a mind of concealment, if you dwell with the pure community and spend the night, you commit a concealment Duskshta. If you spend a second night, you again commit a further concealment Duskshta that increases with each night(These are the three types related to wearing and using). All the offenses listed above are remembered collectively. Knowing them as offenses, with a mind of concealment, when during the community's recitation (Poshadha) the question is asked three times, if you remain silent and lie, this is a Duskshta offense(This is the root offense). Again, with a mind of concealment toward this offense, if one night passes, it becomes a concealment Duskshta. Furthermore, with a concealment mind toward these two types, if a second night passes, it becomes a further concealment Duskshta that increases with each night(These are the three types related to silent lying). All these eight types should be repented with a reproachful mind(The procedure for repentance should be as follows: bare the right shoulder, sincerely bow to the ten-direction Buddhas as if before your eyes, generate deep earnestness. Deeply reproach yourself for lacking shame and conscience, for slighting the sacred teaching, thus creating karma. When the three times of retribution ripen, they will certainly be experienced—doubt not. Weep with flowing tears at the thought, sobbing with a sorrowful voice, generating a deep sense of shame. Then perform the procedure as follows:).

I, the monk so-and-so, intentionally accumulated many extra robes(If you remember the number, state it accordingly), committing an offense requiring forfeiture. Among these, I committed the offense of wearing unclean robes (Duskshta) of an unremembered number(If you remember the number, state accordingly; likewise below). Toward this offense, with a concealment mind, I committed a concealment Duskshta of unremembered number. Again, I committed a further concealment Duskshta that increases with each night, of unremembered number. During the community's recitation, I committed the offense of silent lying (Duskshta) of unremembered number. Among these, I committed a concealment Duskshta of unremembered number. Again, I committed a further concealment Duskshta of unremembered number. Now, before all the Buddhas, I openly confess and repent. I dare not conceal. Confession brings peace and ease. Without confession, there is no peace. Remembering the offense, I disclose it. Knowing it, I do not conceal. May the Buddhas remember that my pure precept-body is complete and pure for the Poshadha. I now reproach myself and generate renunciation(Recite once).

Next, repent the two root Duskshta offenses of wearing and silent lying(According to the above, confess accordingly). Next, repent the two concealment Duskshta offenses under Pātayantika(Also according to the above, confess by name accordingly). For other categories of offenses, there are five types of Duskshta offenses(If there was no recitation (Poshadha), there are only two types. Understand accordingly). The method of repentance is the same as above(According to the original offense, confess each differently).

# Text on Relinquishing Wealth

When one wishes to relinquish any item that has fallen under the category of offense, it should be done within the boundaries of the Two Realms. All monastics within the area must be gathered in full assembly. As the Vinaya states: "Whether it is the monastic community, a group of monastics, or a single monastic, all must be convened together—there must be no partial assembly for the relinquishment." If the relinquishment is not conducted in this manner, it becomes ineffective, and one incurs the offense of Dukkata (wrongdoing). This applies to all items except for thread and cotton cloth, which may be relinquished to a partial assembly; all other items may not be relinquished in such a manner.

Great Teacher, please hear me with a focused mind. I, the monk named [Name], have intentionally kept many extra robes beyond the allowed number, and they have been with me for over ten days, which is an offense requiring forfeiture and confession. I now offer these robes to the Teacher, renouncing them.

The Teacher responds: "It is acceptable," and thereby accepts them on my behalf.

In the same way, if I have spent a night away from my three robes, or several nights away from one, two, or all three of them—depending on which ones and how many were involved—this is an offense requiring forfeiture and confession.

If I have obtained cloth or other items through buying and selling—whether a few or many—this is an offense requiring forfeiture and confession.

Or if I have begged for robes from a layperson who is not a relative—whether I received a few or many—this is an offense requiring forfeiture and confession.

And likewise, if I have diverted offerings meant for the monastic community to my own use, or in any similar case, I must state the specific item and its amount accordingly.

A monk wishing to make a confession should do so before a pure monk who has not violated the precepts, whether lightly or seriously. The Vinaya says one should go to a person of pure conduct; for if a person is themselves bound by faults, how could they help free another? Therefore, I address the confessor as follows:

Great Teacher, please hear me with a focused mind. I, the monk named [Name], now request that the Teacher serve as the confessor for my offenses of the Pācittiya class. May the Teacher be my confessor for Pācittiya offenses out of compassion for me.

This is said three times. The Teacher replies: "It is acceptable."

Great Master, please listen with a heart of unity. I, the monk named [your name], have intentionally kept and stored up many excess possessions beyond what is allowed. Since these items have been kept for more than ten days, I have committed an offense that requires forfeiture and confession. I have already given up these items to the Great Master. In this matter, there are also root offenses of expiation that I cannot recall in number. Now, in your presence, I openly confess and repent. I do not dare to hide or conceal. Confession brings peace and ease; without confession, there is no peace. I recall my offense and reveal it openly. Knowing this, I dare not hide it. May the Great Master remember me as one who keeps a pure precept life, complete in purity for the observance of the uposatha. This is said three times.

The confessor should say to him, "Do you recognize this offense as a fault?" The elder should reply, "I do." The confessor then says, "You should reproach yourself deeply and turn away from it." The elder replies, "I will." For minor offenses, one says, "I receive and uphold it." This concludes the procedure for the extra robe. For other precepts, the same principle can be applied by analogy.

Next, I will explain the method for returning items. Among the thirty offenses, there are five that specifically involve extra robes, one-day robes, an alms bowl kept beyond seven days, seven-day medicines, and items given after the urgent deadline. All these must be returned after the passage of a night. For all other offenses, they should be returned immediately while seated. If an offense falls under the same category as these five, it can also be returned after the passage of a night—except for those involving abandoning the three robes for six years or bedding. Offenses that require relinquishment do not need to wait for the night to pass; they are returned immediately. If one has received and accepted another's three robes through borrowing, it counts as proper possession. If one is separated from them overnight, the possession is lost and one incurs the offense of expiation (pācittiya). But in confessing this offense, the robe itself belongs to another and should not be relinquished. This should be understood.

The Method of Confessing Transgressions(General Meaning Across Five Categories)

The Buddha said: One should go before a pure monk, observing all proper decorum, and openly declare the names of the offenses committed(In accordance with the formal declaration).

"Venerable One, please pay mindful attention. I, the monk named so-and-so, have committed such-and-such an offense. Now I openly confess this to you, and afterward I will repent according to the Dharma."(Recited three times).

The Method for Confession of Uncertain Offenses(Its meaning applies to all five categories of precepts.)

The Vinaya says: When there is uncertainty about having committed an offense, one should, under pressure, speak as the Buddha taught: after confessing, one may receive and hear the precepts(This meaning is inferred according to the Dharmaguptaka Vinaya).

"Venerable One, please recollect. I, the monk so-and-so, am in doubt about having committed a certain offense. Now I confess this to the Venerable One. Later, when the doubt is resolved, I will repent according to the proper Dharma."(Recite three times)

The other should reply: "That is appropriate."

When one has already eaten fully and should perform the method of leftover food(One should hold the food before a monk who has not yet completed his meal and speak thus):

"Venerable One, I have already eaten fully. The Venerable One knows this, sees this. I am performing the method of leftover food."(The other should then take a small portion, eat it, and say: "I have now eaten and stopped. You may take and eat it.")

Great Master, please hear me with mindful attention. I, the monk named [Your Name], now request the Great Master to be my supporting teacher. May the Great Master accept me as a student under your guidance. Relying on you, I will be able to live in accordance with the Dharma. Please accept me out of compassion. (Repeat this request three times.) The teacher should respond: "It is well," or "I grant you refuge," or "Be diligent." (Any one of these three responses is sufficient; there is no need to recite all of them.)

Before accepting the meal invitation, after eating, when entering the village, the instruction should be given as follows: "Venerable sir, please pay attention with a single mind. I, the monk so-and-so, have previously accepted an invitation from so-and-so. Now, due to certain circumstances, I wish to enter a certain village and go to a certain house. Please be aware of this, Venerable sir." (If one has given such an instruction but then goes elsewhere or turns back mid-way, the previous arrangement is considered void. If one wishes to go, the procedure should be done again.)

Reverend, with a focused mind. I, Bhikkhu So-and-so, entered a certain village at an improper time, reaching a certain house. I inform the Reverend of this. They reply, "Proceed."(If invited or summoned, no declaration is required.)

The Practice of the Six Recollections — First Recollection: Knowing the Length of the Month

(If it is the waxing fortnight, before the fifteenth day, one should say, "This month is the waxing half," and refer to the day by its number from the first to the fifteenth. After the sixteenth day, it is called the waning half, and one should say, "This month is the waning half," likewise referring to the day by its number. If the month is short (has only twenty-nine days), one should say, "This month is short (xiǎo yuè)," and follow the same method. According to the Kṣudraka Vinaya, the waxing half is always full, while the waning half is named according to whether the month is long or short. Now, in this region, both monastics and laypeople calculate months differently from the Kṣudraka Vinaya. Based on the Western (Indian) method, one may generally refer to the month as long or short, while also noting the distinction between the waxing and waning fortnights for monastics.)

Second thought. Regarding food: if one always eats by begging, one should think, "I always eat by begging." If one eats after the meal has begun, one should think, "I have eaten my own meal." If one eats the Sangha's food, one should think, "I eat the Sangha's food." If one eats without a fixed place, one should think, "I decline the invitation to eat at a later time." If there is only one invitation, one should reflect on it oneself. If there are many invitations and one cannot attend all of them oneself, one should reflect on just one invitation. For the rest, one should send someone else to inform them. The person sent to inform—whether a monk or a novice—may do so. The procedure is as follows: "Venerable so-and-so, a benefactor has invited me to a meal of five kinds of food. I have reasons that prevent me from going. I now give this to you." If no one is available to send, one should, according to the Sarvāstivāda Vinaya and the Mahīśāsaka Vinaya, make a mental resolution and relinquish it: "I, monk so-and-so, this morning a benefactor offered me a meal of five kinds of food. I now dedicate it to monk so-and-so. The benefactor has no claim on me, and I may eat." (If one turns away from a previous invitation to accept a later one, one should say it three times. If one turns toward a previous invitation after accepting a later one, one should say it once.)

Third contemplation: Reflect on the time of receiving the precepts, noting that it should be said: "I received the full precepts on such a year, month, day, and hour." If there is no rainy-season retreat, the length of the meditation mat is measured as one foot; if there are retreats, the number of years is stated accordingly.

Fourth Mindfulness: Be aware of whether your robes and alms bowl have been properly received and purified. If the three robes are incomplete, resolve to complete them. If they are complete, remember to use them properly. If there is extra property, remember to declare it as pure. If the robes are complete or incomplete, reflect accordingly. If the extra robe is purified or not, remember to purify it. If both robes and bowl are complete and received properly, and all extra property has been declared pure, then the three robes and bowl are fully received and held, and all surplus clothing has been duly purified.

Regarding the practice of entrusting money and valuables to others to "purify" them, and similar methods:(Money and valuables are a great source of suffering and a major obstacle on the path. Ordinary worldly people, even those of shallow virtue, still admire noble conduct. How much more so should those who have left home and renounced worldly life avoid hoarding them? Doing so would tarnish the pure reputation of the monastic community and draw one close to base behavior. Those who aspire to the Way and seek liberation should treat these as lightly as luggage. However, since sustaining the path relies on material conditions, there is a practical necessity here. Therefore, the compassionate teachings of the Buddha provide such methods for the benefit of practitioners. While the monastic precepts themselves are strict, other traditions may allow for flexible solutions, and these can be relied upon when necessary. This should not contradict the underlying principles.) If one hoards money or valuables, according to the Four-Part Vinaya, one must relinquish them and confess the offense. But according to the Sarvastivada treatises, there is allowance for "purifying" such items and keeping them. In our current times, however, those outside the monastic fold have shallow faith and are rarely qualified to serve as "purification custodians." Meanwhile, monastics find it difficult to make laypeople truly take possession of money and valuables for them, nor can they bring themselves to accept them directly, which would accumulate negative karma. Even if one does not personally handle the items, having others handle them and receiving the proceeds still involves fault that cannot be fully resolved.

Therefore, we now follow the sacred teachings and permit the "purification" method: one may keep such assets after performing the ritual, even though this is not the primary practice of the tradition. Since money and valuables are useful tools, once this intent is understood, the procedure can be described. One should follow that standard text as the constant practice(First, one should address a layperson or someone not bound by monastic rules, saying: "According to the Buddha's teachings, monastics are not allowed to hoard money or valuables. Now I request you to serve as the custodian of these valuables. All money and valuables I receive shall be known to you as the owner. From now on, any money or valuables I acquire will be declared as 'purified' and I will merely guard them on your behalf." When spending money like laypeople do, one should perform the ritual as follows): "These impure items I should not keep. If they become purified through this declaration, I may accept them."(If the layperson has already left and there was no opportunity to make the declaration, one should do the same purification ritual before a fellow monastic.)

Methods for Purifying Fruits and Vegetables(“Vegetables” here refers to the five types of living seeds. “Fruits” are classified under the five kinds of fruit. Prohibitions are based on the five categories of living beings for determining offenses. Following the two-tier purification method, there are five types of purity for the five conditions, involving only two worldly categories.)

The five types of living seeds are: 1) Root seeds(such as ginger and all types of root cuttings.) 2) Stem seeds(such as willow and all types of branch cuttings.) 3) Node seeds(such as smartweed and other plants that grow from joints.) 4) Cane seeds(like sugarcane, lotus root, and similar types.) 5) Grain seeds(which include the seventeen grains and all other seed types.)

Among these, purification methods include: For root, stem, and node types, break them with a knife at the joint to purify. For node seeds, rub(off the sprouts and eyes to purify. This also applies to lotus root, which can be cut with a knife to create a clean wound and then the joints removed. For grain seeds, all must be husked to be pure. According to the texts, fire purification applies to all five types of living seeds.)

The five types of fruit are: 1) Stone fruits(like dates, apricots, and similar.) 2) Skin fruits(such as flowers, pears, plums, and the like.) 3) Shell fruits(coconuts, walnuts, chestnuts, pomegranates, etc.) 4) Pulp fruits(like fragrant seeds, soft beans, perilla, etc.) 5) Pod fruits(such as beans and acacia pods.)

Among these, purification methods: The precepts allow two sets of five. Now we list the five types: 1) Fire purification. 2) Wound purification. 3) Knife purification. 4) Bird-peck purification. 5) Non-germinating seed purification. For the first five fruits, if both the skin and seeds are eaten, fire purification is required, as well as the non-germinating seed purification. If the seeds are not eaten, the other purification methods may be used as appropriate(The rest is detailed in the broader texts.).

Five methods for joining the community(Anyone entering the community must first prepare the five qualities. In mind, one should skillfully harmonize the will, so that actions become a model for others, fostering harmony and mutual understanding like milk and water. The supreme meaning of leaving the mundane world is nothing beyond this.).

Therefore, the fifth addition states: The Buddha told the monks, "When a monk comes to the assembly, he should first observe five principles. First, he should maintain a mind of loving-kindness—cultivating compassion for all beings, free from hatred and ill will, benefiting both himself and others. Second, he should humble himself like one wiping dust from a mirror—lowering his mind and heart, subduing arrogance, giving credit to others and taking blame upon himself. Third, he should know well when to sit and when to rise—if he sees a senior monk, he should not remain seated; if he sees a junior monk, he should not stand up—understanding his proper place and acting with propriety, free from worldly flattery and pride, in accord with the minds of the sages. Fourth, when in the assembly, he should not engage in idle talk or worldly affairs—whether teaching himself or inviting others to teach, for worldly chatter harms the path and defies reason; one should value the assembly, be attentive and restrained, and uphold the true Dharma for the benefit of all beings. Fifth, if he sees something improper in the assembly that he cannot tolerate, he should remain silent. Why? Out of fear of causing discord in the assembly—for without good companions or discernment, trying to correct matters may lead to failure or even schism; better to stay silent and quell disputes."

The rise and fall of the Dharma truly depend on people. The outline and rules as summarized here can be understood from the text. Other practices are detailed in the broader scriptures. May you respectfully follow the Buddha's sacred intent and heed this clear admonition.

Essential Practices for Bhikkhus of the Dharmaguptaka School