沙彌十戒威儀錄要
Essential Record of the Ten Precepts and Deportment for Novices
古吳蕅益沙門 智旭 依律重輯
Compiled anew according to the Vinaya by the Shamen Zhixu of Ouyi in ancient Wu
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One who leaves home and receives the ten precepts is called a śrāmaṇera. This is translated as "ceasing and compassion"—ceasing the passions of worldly defilement and, with compassion, benefiting all living beings. It is also said that one who has just entered the Buddha-Dharma still retains much ordinary sentiment, and so must cease evil and practice compassion. The Tang Tripiṭaka Master says "Śrīmanāluka," which is translated as "diligently striving man." The *Record of the Journey to the West* says that after being granted the ten precepts one is called "Śrāmaṇera," translated as "seeker of quiescence"; the two characters *shami* are an ancient erroneous abbreviation. Now I will explain it according to the three meanings of the translation.
First, "ceasing and compassion": ceasing the evil of views and afflictions and cultivating the compassion of conditions—the śrāmaṇera of the Storehouse Teaching. Ceasing the evil of views and afflictions and cultivating the compassion of the Dharma—the śrāmaṇera of the Shared Teaching. Progressively ceasing the three defilements and cultivating the three compassions—the śrāmaṇera of the Distinct Teaching. With one mind, perfectly ceasing the three defilements and perfectly cultivating the three compassions—the śrāmaṇera of the Perfect Teaching.
Second, "diligently striving": diligent and zealous effort to escape birth-and-death in the three realms—the śrāmaṇera of the Storehouse and Shared Teachings. Diligent and zealous effort to escape the birth-and-death of transformation—the śrāmaṇera of the Distinct and Perfect Teachings.
Third, "seeker of quiescence": seeking the partial true Nirvana—the śrāmaṇera of the Storehouse and Shared Teachings. Seeking the great Parinirvana—the śrāmaṇera of the Distinct and Perfect Teachings.
Further, Vairocana is translated as "Pure and Full"—no evil is not ceased, therefore pure; no compassion is not practiced, therefore full. Thus the śrāmaṇera precepts are the true cause of Vairocana. Further, Nirvana takes non-indulgence as its food; "diligent striving" is the meaning of non-indulgence. Thus the śrāmaṇera precepts are the Dharma-food of great Nirvana. Further, "quiescence" is the principle of original enlightenment; "seeking" is the wisdom of initial enlightenment. When initial and original are united as one, it is called ultimate enlightenment. Thus the śrāmaṇera precepts are the great thoroughfare to ultimate enlightenment.
Further, evil is originally empty in nature; compassion is originally inherent in nature; the mind-nature is originally without indolence or neglect, originally only empty and quiescent. This principle is itself the śrāmaṇera. One who understands the principle and receives the precepts is the śrāmaṇera of name. One who perfectly subdues the five abidings is the śrāmaṇera of contemplative practice. One whose six sense faculties are pure is the śrāmaṇera of resemblance. One in whom defilements are broken and principle is revealed is the śrāmaṇera of partial realization. Vairocana, called "Pure and Full," and great Nirvana, forever free from indulgence—initial enlightenment and original enlightenment merged as non-dual—is the ultimate śrāmaṇera.
As at the time of Buddha Mahābhijñājñānābhibhū, the sixteen princes were themselves the true model of śrāmaṇera. Therefore the *Śrāmaṇera Etiquette* says: "The śrāmaṇera has five virtues: first, aspiring to leave the worldly and bearing the Way in mind; second, destroying fine appearance and conforming to the Dharma robes; third, forever severing fondness for relatives and having no partiality; fourth, discarding body and form and honoring the Way; fifth, aspiring to the Great Vehicle in order to save people." The *Vinaya-Monastery Admonitions* says: "These five virtues are the great essentials of leaving home. All five assemblies uphold them together—not only the lesser assembly. One practices them for life—not only when first ordained." From this we see that the śrāmaṇera precepts encompass both nature and cultivation, penetrate cause and effect—how could they be regarded as Lesser Vehicle Dharma? Those who receive these precepts must greatly open their eyes and greatly strive. You should not belittle yourself and retreat, nor abandon this to seek elsewhere.
In the canon, the *Ten Precepts Dharma and Etiquette* has no translator's name and its text is full of repetition and errors. The *Three Thousand Etiquettes of the Great Bhikṣu* also lacks a translator's name, and the Southern Mountain *Practices and Etiquette* mostly concerns great bhikṣu matters. The recent *Complete Model for Śrāmaṇeras* is a fabricated work violating the Vinaya and cannot be followed. The *Baizhang Monastic Rules*, as worldly accommodations of the Yuan dynasty, are especially shameless in their contrivance. Only Master Yunqi's *Essentials of Vinaya and Etiquette* has considerable deliberation and suits the capacities of the times, yet the methods of confession for light and heavy offenses, and for what is permitted and prohibited, have not yet been clearly set forth. Now, unable to do otherwise, I have compiled this anew, still divided into the two sections of the ten precepts and etiquette. As for the method of conferring precepts, that belongs to the great monastics, and so is not repeated here.