He opens and expounds on discipline, skilled in the meaning of taming; Rightly abiding in discipline, he can abandon what is not disciplined. I pay homage to such a teacher, the Dharma, and the noble Sangha; Now, according to my understanding, I will briefly summarize the Vinaya.

The lazy and those of little wisdom are frightened by extensive texts; Even if diligent, they do not delight in entering this ocean of discipline. To help them enter without great fatigue, I compose verses as a ladder, a ford seen by the wise.

Praiseworthy wealth and perfection, able to birth superior Brahma palaces; Samadhi and Nirvana, all are attained through precepts. Apart from this Vinaya, all matters cannot be purified; Just as washing clothes in dirty water, they remain unclean.

Like a waning moon, its light fades at night; So too, for one ordained in the Buddha's teaching, a breach in morality is like that. Therefore, abandon laziness, delight in the adornment of precepts; To understand what should and should not be done, diligently listen to the teachings on discipline.

A bhikshu should be mindful, seeking to understand the Vinaya; First, one must be clear oneself, then instruct others. Able to gain deep respect among the four assemblies; Past, future, and present Buddhas treasure such a holder.

Diligently seek the true Dharma and the welfare of sentient beings; Guard the collection of precepts oneself, protect them well, do not let them be lacking. If others transgress, they all come to inquire; In discerning the meaning, one gains skill.

Able to subdue enemies, knowing the Dharma and abiding with it; Never despised by others, fearless in the great assembly. Wherever there is one who understands the teachings on discipline, The Buddha says, "I have no worry, for they shine with light."

Thus spoke the Sage, the virtue of the Vinaya is inconceivable; Therefore, one should diligently seek to uphold the Vinaya treasury.

A bhikshu with ten rains, well-guarding his own morality, Clear in the methods and forms, may confer the full ordination. The precept sutra and its extensive explanations, both text and meaning are excellent; Acting as support for others, able to instruct them.

Not merely with little understanding of meaning, shallow knowledge leads to many doubts; One must analyze clearly, the Master's words are not confused. If one cannot understand the precept sutra and its extensive explanations, Even after sixty years of foolishness, one must still rely on others.

One should rely on an elder; if none, then on a junior; A young teacher should not be bowed to, all else is as for a junior. Whoever wishes to leave home may approach any teacher as they wish; If there are no difficult matters to question, they should be accepted in due time.

If one has committed the five heinous crimes, or is a thief-dweller, One who transforms into a non-human form, an outsider, deaf, mute, Or one like a eunuch, or who defiles a bhikshuni— Like salty land, no seed of precepts will grow.

If one has committed a border offense, is in debt, or is ill, Currently a king's minister or general, a great thief, or a slave, Born in a low caste, missing limbs, fingers stuck together, Hands and feet crippled, hunchbacked, flat-nosed, Injured by a woman's carrying pole, with a long, coarse, or small head, Excessively decayed teeth, squinting eyes unclear, Eyes large, small, yellow, or red— Such unwholesome appearances are not permitted to leave home.

Briefly stated, there are three types of disqualifying matters: Appearance, form, and lineage; through these, the Sangha is defiled.

Appearance means red hair, etc.; form means an ugly head or face, Also donkey-like ears or head, lacking ears or hair, Resembling an elephant, horse, or monkey, with only one nostril or one eye, Eyes like a cow or horse, or missing teeth entirely; Lineage means outcaste, bamboo-worker, scavenger, etc., And those who limp, etc.—these are all prohibited by the Vinaya.

If one has pure faith and none of the aforementioned faults, Examine the entire body carefully, inquire to know there are no obstacles.

Observe for eight days, mindfully and well; If previously observed, there is no need for a full day.

First confer the three refuges, then the five precepts; They should wear fresh white clothes and stand before the Sangha. Once the Sangha approves, follow the method of leaving home; First request a preceptor, then receive the ten precepts.

Having received the novice precepts, all lay companions Should praise and bow to them, for they have left worldly entanglements. Destroying delusion, removing the veil of ignorance, wearing the great sage's robes; Therefore, their radiance is bright, like the sun at dawn.

Like the Trayastrimsa gods when the round-leaf tree sheds its leaves; When they receive full ordination, all offenses are eliminated.

In the central region, a full ten are required; fewer bhikshus are not permitted. In border regions, five are sufficient, with flexibility.

The eastern boundary is Pundravardhana, where there is a tree called Sal; The northern mountain is called Ushira, the monastery Tamasa-pana; The western village is Sutnuda; the southern city is Shevara; The Buddha said within these is the central region, outside is the border country.

A bhikshu with pure precepts is qualified to confer full ordination; Not like a conch shell's empty sound, a rotten tree in the sky.

The officiant knows the Vinaya, the other four are pure; The ordination is praiseworthy, worthy of reverence by devas.

The assembly complete, within the same boundary, the pure one officiates; No obstacles, the karmavacana is good—these are the five causes for full ordination.

As the Vibhasha says, there are ten ways to receive full ordination; The World-Honored One, omniscient, is called self-enlightened reception.

Kaundinya and the others first, the five who attained the path; The virtuous ones with pure minds, they all received through refuge.

Receiving through Dharma and messenger, "Come, bhikshu"; The great clan Kashyapa, without cause, received through reverence for the teacher.

The youth Udāyin, skilled in questions and answers; Pleasing the Master's mind, the Buddha said he attained full ordination.

In the central region, ten people; in border regions, five suffice, Or even more, but the officiant must know the Dharma.

Also, because of Gautamī, Mahāprajāpatī requested the Buddha; He taught the eight respects, this is called receiving full ordination.

Apart from these eight, all others receive through the fourfold declaration; According to what was previously said, receiving full ordination is permitted.

Just after receiving full ordination, one should be told the five seasonal divisions; Winter, spring, rainy season, end, and long—measure shadows according to the number of people.

Winter: four and a half months, from mid-September to mid-January; Spring: four months, from mid-January to mid-May; Rainy: one month, from mid-May to mid-June; End: just a day and night, the sixteenth of June; Long: from the dawn of the seventeenth to mid-September; Three months less a day—these are the five seasonal divisions.

If ordained at the end, one is the youngest in rains retreat; If ordained at the dawn of the long season, one is the eldest.

Receive full ordination from a bhikshu, request instruction every half-month; Stay near a bhikshu for rains retreat, participate in both assemblies for the invitation.

Do not scold bhikshus, do not question their broken precepts; If one commits a sanghavasesa offense, perform the half-month penance in both assemblies.

Even if a nun has been ordained for a hundred years, a newly ordained bhikshu Should be respectfully bowed to—this is called the eight respects.

A woman appearing as a man, a man appearing as a woman, A layperson, or a eunuch should not act as preceptor.

Thieves and the physically disabled, even if virtuous, should be prohibited; When conferring full ordination on them, the entire Sangha incurs offense.

Not delighting in incomplete ordination, and not knowing the birth year; Observe the appearance well, guess the age by looking.

If under twenty years old, conferring full ordination; The wise should calculate to make it full, counting months in the womb and intercalary months.

If, counting months in the womb, etc., one is not yet twenty, Place them among the novices; this is not a valid ordination.

If after one or two years, one remembers knowing the age was insufficient; If the previous years were full, this is called a good ordination.

If someone becomes deaf right after hearing the declaration; This is also called a valid reception, the Buddha allowed it without fault.

During full ordination, if a male transforms into a female; This is called receiving ordination, place them among the nuns.

If the preceptor changes form after hearing the declaration; This is not called receiving ordination, the officiant is without fault.

If the ordinand is on the ground, the officiant is in the air; The two realms are different, not called receiving ordination.

A wheel-turning king nurtures the prince, the lineage flourishes; So too, protecting novices makes the holy teaching grow.

Like a teacher sending a novice to climb a tall tree for a task; Falling and injuring limbs—thus the holy teaching prohibits it.

Therefore, in the Buddha's teaching, leaving home takes compassion as the basis; Even a seven-year-old is permitted, provided they understand scaring crows.

If leaving home for full ordination, without a bowl is not permitted; The sage's vessel must be had, as it is the cause for alms-seeking.

Like the elder Jinxi, a novice hungry without a bowl; Approaching mealtime, he sought a food vessel from another.

Borrowing another's robes, bowl, etc., for ordination; Do not follow the Brahmin method—this is permitted by the World-Honored One.

If one has not received full ordination, do not first speak of the four dependences; Hearing this difficult practice, a Brahmin might return to lay life.

If performing one karmavacana, four people receive in one boundary; This is the Sangha for the Sangha, not called receiving the Dharma.

If two or three people receive full ordination simultaneously; Though appearances differ, there is no distinction of seniority.

Sit according to seating, receive offerings accordingly, do not exchange bows; If assigned a duty, follow the assignment and do it.

For others who are negligent, perform admonition, etc.; After reproaching, rightly expel them, making them develop renunciation.

If one understands the three baskets' teachings and has great renown; Able to generate vast merit, expulsion should not be done.

Thus, evil deer fear the lion's cub; Able to generate pure faith in laypeople, like the Master abiding in the world.

This abode has radiance, like a great bull king; Reproaching such a one can harm the Buddha's teaching.

The four heavy defilements evident, holding wrong views stubbornly; Doing what should not be done, all the world criticizes.

Defiling families, causing disputes, such a precept-breaker, The great assembly should unanimously and urgently expel.

If a pillar is rotten, cut it; if a doorframe is rotten, chop it; Urge repair, or use communal funds.

Mocking a bhikshu's appearance, thus should not remain; Diligently expel together, should not cause disputes.

Already said to be like a corpse, no meaning of communal living; The Sangha expels together, removing such defiled people.

Nuns should not be bowed to, only show respect; Lay devotees, do not converse, but give alms when begging.

Touched, jealous, sick, born, half—these are the five half-householders; For those who do not understand, briefly describe their characteristics.

If another embraces the body, lust arises in the mind; The wise should know, this is a holding eunuch.

Jealous means seeing others engage in intercourse, one's own male organ arises; Sick means due to illness it falls off, or due to knife, etc.

Born means from birth, both organs not appearing; Half-month male, half-month female, called half eunuch.

If in the matter of lust, unable to perform intercourse; If both organs are present, know this as hermaphrodite.

Evil views defile the mind, know this as an evil outsider; Receiving their teachings, this is called going to outsiders.

Or sometimes shaving one's own head, stealing the Dharma, wearing Dharma robes; Falsely understanding oneself as a bhikshu, all are called thief-dwellers.

The four heavy offenses and evil views, defiling a bhikshuni's body; Drinking alcohol, destroying the three jewels—these are novice offenses.

If any of these ten matters are violated, such a person must be expelled; If they renounce them, according to what is appropriate, remove the punitive offense.

If one has not committed a border offense, properly renounces the training; Returns to lay life and comes again, bhikshus gladly receive them.

Renouncing precepts with an unconfused mind, clearly knowing the person is present; "I renounce," you should know—this is called true renunciation of training.

After receiving, immediately explain the four parajikas; The wise first inform, do not let them do evil.

Because the mind does not conceal, confessing to one person; Extremely disgusted with border offenses, this is called a probationer.

Next, clarify the miscellaneous practices, essential for leaving home; Teach each other in turn, do not let the noble Dharma perish.

When dawn is about to break, rise before the teacher; Chew a tooth-cleaning stick, first bow to the honored image.

Then go to the teacher's side, prepare the sitting mat; Towel, water, soil, tooth stick—adjust to the temperature.

Sometimes rise early, carefully approach the teacher; Respectfully massage the body, able to generate superior merit.

Or in the early or late night, ask the teacher about doubts; The teacher should have them sit comfortably, resolve doubts according to the three baskets.

At dawn, inquire about well-being, etc., bow with respect; Because of their many kindnesses, able to personally teach right and wrong.

Always think them hard to meet, develop diligence toward them; Sweep and clean the room, keep the walking area pure.

Make an altar for offerings, set incense and flowers as available; Daily revere the three jewels, this is the cause for the four truths.

Sometimes bow in the incense hall, circumambulate the stupa; If there are elders nearby, bow as you wish.

To seek a firm body, employ this impermanent body; Encourage oneself and others, do not follow foolish, lazy thoughts.

After making offerings according to time, recite, then settle the mind; Do not merely be satisfied with wearing the robe, delighting in it.

The fourteenth and fifteenth days, know the time for purification; The harmonious assembly should perform it; if discordant, do it individually.

Should examine oneself, seek purity if there are faults; Even toward small offenses, always generate great fear.

Or go to the Sangha kitchen, see what is being prepared; If encountering excellent fruit food, observe and inform the teacher.

Serve and care with constant diligence, wash bowls, etc., all do; Though serving the teacher universally, the teacher should know the measure and accept.

Do not relieve or bow to precept-breakers; No share in their use, like burning corpse wood.

A novice does not bow even to a layperson with precepts; How much more a great bhikshu bowing to a lustful layperson.

A bhikshu attaining later fruits, if small, does not bow; How much more in the cycle of birth and death, with a hard, deluded heart.

Say the non-learner is foremost, learners like father's wealth; Diligent in meditation and recitation, permitted without fault.

The rest, the lazy type, called debt wealth; Precept-breakers are entirely prohibited from use, dwelling, etc.

Faith-built monasteries, only house precept-keepers; Those who commit heavy offenses without shame, originally not permitted to set foot.

If near the toilet, do not engage in talk; Reciting, washing, dyeing, etc., all not permitted.

Entering the urinal or defecation room, make a sound; One or two fingers apart, the Master said thus.

Urine, feces, wind—release slowly, do not make noise; When the urge comes, do not force hold, do not speak in the toilet.

If using a stick or clod, first wipe the lower part; Then with two or three clods, wash with much water to clean.

Left hand with seven clods, this is called clean; Both hands afterward with seven, each placed separately.

Another pile of clods, use to wash the water pot; Wash arms, calves, and feet, this is called outer cleaning.

Because of Shariputra, otherwise incurring a wrongdoing; Both hands use well, wash extremely clean.

The intent is to remove foul odor, make the body clean; If not following this method, what use are a hundred clods?

Should not bow to the three jewels, nor receive others' bows; All else should not be done, the World-Honored One personally prohibited.

If not chewing a tooth stick, or eating pungent foods; The matter is the same as before, as extensively said in the Vinaya.

If not asking the two teachers, five things may be done: Urinate, defecate, drink water, chew a clean tooth stick, And within the same boundary, within forty-nine arm-spans, Bow to the caitya as wished—all else must be reported to the teacher.

Such as washing hands and feet, etc., acting beyond one's capacity; Eating must all be reported, general or specific according to the time.

Bow once, lower the head, join palms and announce: "Report to the preceptor, I wash hands and eat."

All other matters, follow this example and report; If not consulting, each incurs offense.

When eating, use the mind well, receiving must follow the method; Holding robes, distinguishing, etc., do not let matters be lacking.

Even up to ten rains, one may not leave dependence; Five years clear in the Vinaya, then permitted to travel.

Yet wherever one goes, still must seek dependence; If without dependence, one does not consume food and robe offerings.