Essentials of Vinaya Studies (律學要略)

(The teachings from the first day have now concluded.) Here is a concise overview of the Three Refuges, the Five Precepts, and even the Bodhisattva Precepts.

On the second and third days, the teachings were:

The Essentials of Taking Refuge in the Three Jewels, Observing the Five Precepts, and Even the Bodhisattva Precepts.

The Three Refuges, the Five Precepts, the Eight Precepts, the novice monk and novice nun precepts, the probationary nun precepts, the fully ordained monk and nun precepts, and the Bodhisattva precepts—generally speaking, the Bodhisattva precepts are considered Mahayana, while the rest are considered Hinayana. But this is not necessarily so, for it depends on the intention of the person receiving them. Recently, while studying the Nanshan Vinaya tradition, I found this passage: "No matter what precepts one receives, one must first arouse the Mahayana mind." From this we can see—how could any precept category be exclusively labeled as Hinayana? Furthermore, regarding the method of receiving precepts: the Three Refuges, Five Precepts, and novice monk and novice nun precepts are all received through taking the Three Refuges. As for the fully ordained monk and nun precepts and the Bodhisattva precepts, these must be received through the formal karmavachana procedure. And the probationary nun precepts involve a karmavachana combined with training in the precepts—it is not a separate ordination, so it differs from the others. Then, dividing them by householder and monastic: generally speaking, the Three Refuges, Five Precepts, and Eight Precepts are for householders, while the novice and fully ordained precepts are for monastics. But in reality, the Three Refuges, Five Precepts, and Eight Precepts all apply to both householders and monastics. When you hear this, you may have doubts. Let me give you an example: Master Ouyi of Lingfeng in the Ming dynasty initially received the fully ordained monk precepts, but later gave them up and became one who holds only the Three Refuges. In this sense, even someone with only the Three Refuges can be counted as a monastic.

Furthermore, if one only takes the Five Precepts, they can also be considered an ordained person. This is because after shaving one's head, one must first receive the Five Precepts before taking the Novice Precepts. Before receiving the Novice Precepts, one is simply an ordained person who observes the Five Precepts. Therefore, the Five Precepts apply to both laypeople and monastics, with distinctions such as lay Upāsaka and ordained Upāsaka. For example, the great disciples of Master Ouyi in the Ming Dynasty, Masters Chengshi and Xingdan, both referred to themselves as ordained Upāsakas. Master Chengshi compiled the *Essentials of the Pure Land* and the *Zonglun of Lingfeng*, while Master Xingdan recorded the *Essential Explanation of Amitābha*. Both were eminent monks of the late Ming Dynasty.

Why does the Eight Precepts apply to both monastics and householders? The Medicine Buddha Sutra states that even monks may receive the Eight Precepts, and they do so again to enhance their spiritual merit. From this perspective, the Eight Precepts indeed apply to both monastics and laypeople.

The brief discussion above is complete. Now, each point will be explained one by one.

Three Refuges: This is not a precept, only called the Three Refuges. The Three Refuges are: taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. Before receiving them, one must understand the meaning of the Three Refuges. It is not about blindly following or reciting without understanding—if done in this way, one does not actually obtain the Three Refuges.

What is meant by the Three Jewels has four aspects: first, the principle-body; second, the manifestation; third, the continued tradition; and fourth, the unified essence. To explain them all would be very profound and complicated, so for now we will focus solely on the third: the continued tradition. What do the Three Jewels mean? They are the Buddha, the Dharma, and the Sangha. The Buddha refers to physical images, such as statues of Shakyamuni, Medicine Buddha, or Amitabha Buddha. The Dharma refers to the scriptures taught by the Buddha, such as the Lotus Sutra and the Shurangama Sutra—teachings that directly came from the Buddha's own mouth. The Sangha refers to those who have renounced household life, shaved their heads, received the precepts, and maintain dignified conduct. The meaning of the Buddha, Dharma, and Sangha explained above is the simplest possible. I trust everyone can understand it.

Taking refuge means turning around. Previously, we turned away from the Three Treasures; now we turn toward them. That is why it is called "taking refuge."

But whether one is a monastic or a layperson, when receiving the Three Refuges, there are two essential points to keep in mind:

First, you must understand what taking refuge in the Three Treasures actually means.

Second, when receiving the Three Refuges, you must clearly understand what the teacher is saying. If the teacher's words are entirely in classical Chinese and you cannot understand them, you will not truly receive the Three Refuges. If you are sitting too far away and cannot hear clearly, you also will not receive them. Even if you can hear and mostly understand, but still have one or two doubts, you still will not receive them.

At the moment of the formal transmission, the teacher says "I take refuge in the Buddha," "I take refuge in the Dharma," and "I take refuge in the Sangha." This is the most important part, and you should pay close attention. The later lines—"I have taken refuge in the Buddha," "I have taken refuge in the Dharma," and "I have taken refuge in the Sangha"—are called the three conclusions and are not as critical.

So when you resolve to receive the precepts, you should first understand the meaning of the Three Refuges. And at the moment of formal transmission, you must focus on the three repetitions of "I take refuge in the Buddha"—that is how you receive the Three Refuges.

The Three Refuges have been explained above. Next, I will explain the Five Precepts.

The Five Precepts: As for the Five Precepts, you should also ask a teacher to explain them first. The Five Precepts are: no killing, no stealing, no sexual misconduct, no lying, and no drinking alcohol. When the teacher explains the meaning of the Five Precepts, he must use plain, simple language that is easy to understand. After listening, those receiving the precepts should first consider whether they can keep each one. If you cannot keep all of them, you may freely choose to take one, two, three, or four of them. It is better not to receive them at all than to receive them and fail to keep them! Take the precept against killing, for example. If someone who has not received the precept commits this offense, it is certainly wrong in itself. But if someone who has received the precept against killing commits it, the offense is twice as heavy. Isn't that frightening! Just think about it—if you cannot keep a precept and merely go through the motions, you are only creating trouble for yourself! In my view, the easiest precepts to keep among the Five are: no sexual misconduct and no drinking alcohol. You may wish to start by taking just these two—that is the safest approach. As for killing and lying, there are major and minor degrees. The major offenses may be hard to commit, but the minor ones are truly difficult to avoid. And of all the Five Precepts, the hardest to keep is the precept against stealing. Unless you have studied the details of this precept very thoroughly, you must not rashly receive it. So I hope all of you will wait and consider the precept against stealing carefully before taking it. This is of the utmost importance! But looking at how precept ceremonies are conducted now, in a big crowd like this, it is practically impossible to receive each precept individually as described. I think that when receiving the Five Precepts now, it is fine to receive them all together as a group. After the ceremony, you can decide for yourself which ones to keep and which to let go. You can relinquish any precepts you cannot keep in front of the guiding teacher or even in front of laypeople. This approach is actually very sound—it saves trouble for the one conferring the precepts, and all of you can avoid unnecessary worry. There is one more important thing to say: if anyone doubts that in this large, noisy gathering their mind cannot focus single-pointedly, and worries they may not have actually received the precepts, you are welcome to ask Elder Master Xingyuan or another good teacher to confer them again. They will surely agree out of compassion. Everyone! You must never take the Three Refuges and Five Precepts lightly! Let me be honest with you: the Bodhisattva Precepts are not easy to obtain, and the novice and fully ordained precepts cannot be obtained. Whether you are a monastic or a layperson, the only thing you can hope for is the Three Refuges and Five Precepts. If we can obtain the Three Refuges and Five Precepts, that is already excellent. By keeping the Five Precepts, you are certain to be reborn as a human being in your next life. And if you can keep the Five Precepts and also recite the name of Amitabha Buddha, seeking rebirth in the West, then at the end of your life you will certainly be reborn in the Western Land of Ultimate Bliss. Isn't that wonderful? As for myself, my Bodhisattva Precepts are in name only; I definitely have not obtained the novice or fully ordained precepts. Even regarding the Five Precepts, I dare not say I keep them perfectly—I can only be called a lay practitioner who has gone forth and keeps most of them. This is the honest truth. So I hope all of you will pay attention to the Three Refuges and Five Precepts. When receiving the Five Precepts, you should know that it is the earlier part about the Three Refuges that actually confers the precept essence—pay closest attention to that. The later explanation of the Five Precepts is supplementary text; it is not what confers the precepts at that moment. You should also ask the teacher to first explain the scope of the Five Precepts. For example, the precept against drinking alcohol means not only refraining from drinking the wine sold in Quanzhou wine shops—you must not drink any alcohol that falls within the range of what the precepts prohibit, throughout the entire universe. The same applies to killing, stealing, and lying. Therefore, the merit of receiving the precepts extends throughout the whole universe—something truly beyond human imagination.

The formal procedures for the Three Refuges and Five Precepts, compiled by Vinaya Master Jian Yue of Mount Baohua, are written mostly in parallel prose. Listeners simply cannot understand them—they amount to nothing but empty words. It would be best to ask a master to translate them into plain vernacular language.

Furthermore, I would like to add: recently there are those who, when transmitting the Five Precepts to people, add the phrase "no smoking" after "no drinking of alcohol." But this "no smoking" does not need to be included; it should be advised separately, and should not be added into the text of the Five Precepts.

That concludes the explanation of the Five Precepts. What follows is the explanation of the Eight Precepts.

The Eight Precepts: This is the full name for the Eight Precepts of the Uposatha. "Guan," or "closing," means to shut out idle distractions and close off all unwholesome matters. "Zhai," or "fasting," means purity—cutting off all scattered thoughts. The Eight Precepts originally consist of nine items, but since the seventh item contains two, they are counted as eight. The first five are the same as the Five Precepts, and the last three are added separately. The three added items are: sixth, refraining from wearing garlands or perfumes, and from using scented oils on the body. This reflects the Indian custom of adorning oneself with beautiful decorations. In our country, there are only floral fragrances, not garlands and the like. But the fragrances referred to include face powder, perfume, scented toothpaste, scented mouthwash, and scented soap—all of which should not be used.

Seventh: Sitting on a high or luxurious bed, and going to watch or listen to singing, dancing, and music.

These two are combined into one precept. Let me break it down a bit:

"Sitting on a high bed" means that according to the Buddha's rules, the legs of any bed or seat used for sitting or lying down must not exceed one foot and six inches in height. "Luxurious" refers to decorations made of gold, silver, ivory, horn, and the like — none of these are permitted. However, in special circumstances elsewhere, if one has no choice, sitting on such a bed temporarily may be allowed. The Buddha established this rule specifically for oneself — if you make the bed yourself, you commit the full offense. If someone else has already made it and you did not prepare it yourself, the offense is lighter.

As for going to watch or listen to singing, dancing, and music — this includes all forms of music, plays, movies, and performances. Pay close attention to the phrase "going specifically to watch or listen." The word "specifically" matters here: if you happen to hear or see something by accident, without intending to, you do not break this precept.

The above two — sitting on a high or luxurious bed, and going to watch or listen to singing, dancing, and music — together form one precept. Those who observe the Eight Precepts must not do any of these.

Eighth, not eating at improper times. The Buddha established that after receiving the Eight Precepts, one may eat from dawn until noon. If one eats after that time, it is called eating at an improper time—commonly known as "not eating after noon." However, after noon, it is not only food like rice that cannot be eaten; even milk, fruit, and such cannot be consumed. Additionally, for those who are seriously ill, if absolutely necessary, they may eat porridge or the like in a place where others cannot see.

The Eight Precepts are traditionally observed on the six fasting days of the lunar month, which are the 8th, 14th, 15th, 23rd, and the last two days of the month. If you can devote yourself to observing them daily, that would be even better. The precepts should be taken each morning upon waking, and they last for one full day and night—from dawn until the next morning. After taking the Eight Precepts, the rule about not eating after noon means you should not eat from noon today until dawn tomorrow.

There is also a difference between the Eight Precepts and the Bodhisattva Precepts compared to other precepts, because the Eight Precepts and the Bodhisattva Precepts are "sudden" precepts—they can be taken immediately without prior stages. (However, this refers specifically to the Bodhisattva Precepts as described in the Brahma Net Sutra and the Jeweled Necklace Sutra; according to the Yogācāra precepts manual, they follow a gradual progression.) Why is this? Because even if you have not yet received the Five Precepts, the novice precepts, or the full monastic precepts, you can still directly receive the Bodhisattva Precepts or the Eight Precepts—hence they are called "sudden." In contrast, gradual precepts must be taken in sequence, starting with the Five Precepts, then the novice precepts, then the full monastic precepts, advancing step by step.

Regarding the Eight Precepts I've described, lay practitioners in the Jiangnan region observe them very widely. I think in the Minnan area, we should also promote this practice in the future! If you feel that observing six days each month is too many, you could reduce it to one or two days—that would also be acceptable. Even observing just one day brings immense merit, so how much more so if you observe all six days!

Novice Precepts: — You have all heard about the Novice Precepts, haven't you? These are the true precepts, ten in total. Nine of them are the same as the Eight Precepts, with one additional rule: not handling money or valuables by hand, making up the ten. However, the rule about not handling money or valuables is often misunderstood by ordinary people, and they become afraid when they hear it. They do not realize that this precept is actually easy to keep. In the monastic code, there is a practical method called "declaring it pure." After going through this ceremony of declaration, one may handle money and valuables as usual. What is truly challenging is that, apart from the ten main precepts, a novice must also study certain aspects of the Bhikkhu Precepts; violating these incurs faults. When I first left home, I did not understand this. It was only later, when I studied the Vinaya, that I came to know it. From this, you can see that observing the Novice Precepts is no easy matter.

Novice Nun's Precepts: For women, the Dharma and precepts are the same as those for novices.

The Precepts of the Shikshamana: — The Sanskrit term "Shikshamana" means "a woman in training." In various monasteries outside the region, it is commonly said that laywomen who remain celibate are called Shikshamana, but this is incorrect. In southern Fujian, during the ordination ceremony at Kaiyuan Temple that year, such women were not referred to as Shikshamana, but simply as "chaste women," which is quite fitting. Most people do not understand what a Shikshamana truly is, so let me briefly explain:

Who can receive the Sikkhamana precepts? Those who have already received the Sramanerika precepts may, at the age of eighteen, receive the Sikkhamana training and study for two years, after which they may receive the Bhiksuni precepts. Because the Buddha established that one must be twenty years old to receive full ordination, at eighteen one studies for two more years, which brings the age to twenty. During the two-year training period, the Sangha performs the formal act and confers the training precepts. Upon completion of the two years of study, one may then receive the Bhiksuni precepts. However, a Sikkhamana must fully study three categories: first, the fundamental precepts—namely, the four grave offenses. Second, the six training rules—namely, lustful contact with the mind of desire, stealing items worth five or more coins, killing living beings, telling small lies, eating at improper times, and drinking alcohol. Third, the conduct precepts—namely, all the precepts of the great nuns and the rules of proper deportment.

This is merely the method of learning the precepts, not the attainment of a separate precept, so it differs from other precepts. What follows discusses the precepts for monks.

Monastic Precepts: As time is short, I cannot explain them in detail right now. Let me briefly share a few essential points.

We are born in this age of the Dharma's decline, where the precepts for novices and monks cannot be obtained, for many, many reasons! Let me give one example: there is no one qualified to confer the novice and monk precepts. To receive the novice and monk precepts, they must be conferred by monks. For instance, the novice precepts require two monks to confer, while the monk precepts require at least five monks. If no monks can be found, not only can the monk precepts not be received, but the novice precepts cannot be received either. I have a very sorrowful statement to share with you all: from the Southern Song dynasty to the present, spanning six or seven hundred years, it could be said that the lineage of monastic ordination has been broken! From an ordinary person's perspective, it might seem that there are many monks in China, possibly numbering in the millions; but in truth, among these millions, finding even one true monk would likely be very difficult! So how could the novice and monk precepts be conferred? If there is no one to confer them, how could the precepts be obtained? I imagine upon hearing this, your hearts may feel quite disappointed; some might think that since we cannot obtain the precepts, we are wasting our efforts, and it would be better to return home early rather than toil away at this seemingly meaningless task. But such doubt is greatly mistaken: I urge you all to properly and calmly receive the novice and monk precepts here! Even if the precepts are not obtained, you can still plant wholesome roots and learn various forms of proper conduct—isn't that good? Moreover, if you wish to study the monastic code in the future, you must first register by receiving the novice and monk precepts; otherwise, studying the code as a layperson will inevitably draw criticism from others. So your sincere intention to receive the novice and monk precepts here is excellent!

The elders of this monastery have summoned me to speak on the essentials of the Vinaya, and I find myself facing various difficulties. Why is this? For instance, if I were to speak here without relying on the Buddha's teachings, merely going along with others to preserve appearances and get by with superficial pleasantries, would I not be harming you all? If I speak to you with complete honesty, I fear it might provoke doubt in your minds. This is why I feel it is extremely difficult.

Given this predicament, I have no choice but to address you all in two ways:

First, to speak plainly and without reservation: I must clarify the true nature of receiving the precepts. I am afraid that after you leave this precept hall, you might rashly call yourselves novice monks or fully ordained monks without proper ordination, thereby incurring grave offenses. That would be a serious matter! Let me give you an analogy: Here in the region of Quanzhou, there are military commanders. If an ignorant civilian were to claim, "I am a commander," upon hearing this, the real commanders would certainly bring dire consequences upon him—possibly even execution by firing squad. Likewise, those who have not properly received the novice or full ordination precepts but presumptuously call themselves novice or fully ordained monks will certainly face adverse retribution. This is the same principle. Driven by conscience, I must speak honestly to you.

Second, considering the current customs and social habits, I would still advise you all to receive the precepts, even if only in name, so that afterward you may study the Vinaya. Otherwise, you would surely risk being criticized or slandered by others. I trust that with this explanation, you will surely understand what I mean.

To go even further, if any of you truly wish to continue the lineage of the Sangha, there is also a special method for obtaining the precepts of a Shramanera or Bhikshu. That is, just as Master Ouyi practiced the Zhancha Repentance Ritual, by obtaining the pure wheel signs, one can receive the Shramanera and Bhikshu precepts. Apart from this, there is no other way. Thus, Master Ouyi said, “In the final age, if one wishes to obtain pure precepts, there is no other path than this method of the Zhancha wheel signs.” Once the pure wheel signs are obtained, one can take the vow to receive the Bodhisattva precepts, which include the Shramanera and Bhikshu precepts, and thereafter be known as a Bodhisattva Bhikshu. Though practicing the Zhancha Repentance to obtain the pure wheel signs is an extremely difficult task, if any of you have truly awakened a great resolve, you may strive forward with vigor. This is my greatest hope for you. Now I will speak on the precepts for Bhikshunis:

Bhikkhuni Precepts: —— These cannot be elaborated on in detail now. According to the Buddha's guidelines, the Bhikkhuni Precepts must be received twice: first, the preliminary ordination is conferred by nuns, then the final ordination is requested from the senior monks. However, the precepts are actually attained at the moment the senior monks confer them. This practice has not been carried out since the Southern Song dynasty. Finally, we speak of the Bodhisattva Precepts:

The Bodhisattva Precepts: Due to time constraints, I cannot explain them in full detail. Here, I will briefly mention three points:

(1) One must possess the Bodhisattva nature and have awakened the Bodhi mind before receiving the Bodhisattva Precepts. What is the Bodhisattva nature? Simply put, it is the qualification cultivated over many lifetimes. Thus, when receiving the precepts, the precept master asks, "Are you a Bodhisattva?" You should answer, "I am a Bodhisattva!" This is the Bodhisattva nature. The precept master then asks, "Since you are a Bodhisattva, have you already awakened the Bodhi mind?" You should answer, "I have awakened the Bodhi mind." This is awakening the Bodhi mind. Only in this way can one receive the Bodhisattva Precepts.

(2) Ordinary people typically receive all the Bodhisattva Precepts at once; however, according to the *Brahma Net Sutra*, one may receive them according to one's capacity, either some or many, similar to the way the Five Precepts are received.

(3) The severity of violations varies according to the old and new commentaries, and one should practice according to one's own strength. For example, regarding the precept against false speech: the old commentary states that only major false speech constitutes a *parajika* offense, while the new commentary holds that even minor false speech constitutes a *parajika* offense. This is elaborated in the charts I have compiled. As for the arising of thoughts of killing, stealing, sexual misconduct, or false speech constituting a *parajika* offense, this is a standard set for advanced Bodhisattvas. We ordinary beings are incapable of achieving this.

Although the Bodhisattva Precepts are not easy to obtain, with a sincere heart, they are not difficult either. Moreover, they can be received through self-pledge, unlike the novice or monk precepts which require another person to confer them. Since the Bodhisattva Precepts, the Five Precepts, and the Eight Precepts can all be received through self-pledge, we have considerable hope of obtaining the Bodhisattva Precepts!