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THE GUIDELINES FOR Zen Monasteries says:
It is said that all buddhas in the past, present, and future have left the household and accomplished the way. The twenty-eight ancestors of India and the six early ancestors of China who transmitted the seal of buddha mind were all monks. Their strict observance of the precepts made them excellent models in the three realms. Thus, in practicing Zen in pursuit of the way, observing the precepts is a prerequisite. If you do not refrain from making mistakes and avoid taking wrong actions, how can you become a buddha, become an ancestor?
To receive the precepts, you should first prepare bowls and clean, new robes. If you cannot get new robes, you should have freshly washed and purified robes. Do not borrow someone else’s bowls for receiving the precepts at the platform [site of ceremony]. Be single-minded, unconcerned with other matters. Taking the form of the Buddha, embodying the precepts of the Buddha, and maintaining the receptive samadhi of the Buddha are no small matter. How can you take it lightly?
If you were to borrow someone else’s robes and bowls, you would not actually receive the precepts you are given at the platform. Without receiving them, you would be a person of no precepts all your life who has mistakenly entered the gate of emptiness and falsely received gifts from faithful donors.
When you enter the way as a beginner, you may not fully remember the guidelines and precepts. If the teacher does not caution the student, the student may fall into a mistake. This is my advice. Please keep this in mind.
After receiving the bhikshu precepts, receive the bodhisattva precepts. This is the beginning of entering the way.
In the western and eastern lands where buddha ancestors have transmitted dharma, entering dharma is always receiving the precepts. Without receiving the precepts, one is not a disciple of buddhas, not a descendant of ancestors. “Refrain from unwholesome action” is no other than practicing Zen in pursuit of the way. The words observing the precepts is a pre-requisite are indeed the treasury of the true dharma eye.
Because becoming a buddha and becoming an ancestor is no other than transmission of the treasury of the true dharma eye, ancestors who authentically transmit the treasury of the true dharma eye always receive and maintain the buddha precepts. There can be no buddha ancestors who do not. Whether they practice with the Tathagata or with his disciples, they receive and maintain the buddha precepts. This is receiving the life vein.
The buddha precepts authentically transmitted up to today from buddha to buddha, from ancestor to ancestor, were originally transmitted to China by Bodhidharma, the First Ancestor of Mount Song, and reached Huineng, the High Ancestor of Caodong, through five transmissions. The authentic transmission through Qingyuan and Nanyue is still being maintained, but there are some ignorant elders who are not aware of it. This should be most pitied.
Receive the bodhisattva precepts. This is the beginning of entering the way. Those who practice the way should know about this. The procedure of receiving the bodhisattva precepts is invariably transmitted to those who study in the inner chamber of buddha ancestors. This is not received by those who are coarse and negligent.
The preliminary procedure for the ceremony is that the recipient burns and offers incense, makes formal bows to the ancestral teacher, and asks for permission to receive the bodhisattva precepts.
After permission is granted, the recipient cleanses the body, spreads flower petals, burns incense, bows respectfully to the new or freshly washed robes, and puts them on. Then the recipient bows to all sacred images, the three treasures, and the elders, and removes all hindrances, maintaining a pure body and mind. This procedure has long been authentically transmitted in the inner chamber of buddha ancestors.
At the practice place, the officiate or the instructor guides the recipient to make formal bows and then to say while kneeling:
(The recipient chants this three times, repeating the last line three times on the third chant.)
I take refuge in the Buddha.
I take refuge in the Dharma.
I take refuge in the Sangha.
I take refuge in the Buddha as the most venerable one among two-legged beings.
I take refuge in the Dharma as the most venerable teaching that frees me from clinging.
I take refuge in the Sangha as the most venerable of all assemblies.
I have taken refuge in the Buddha.
I have taken refuge in the Dharma.
I have taken refuge in the Sangha.
The Tathagatha with true, unsurpassable enlightenment is my great teacher. I have now taken refuge in him. I will not take refuge in evil spirits or those outside the way.
May you be compassionate.
May you be compassionate.
[The officiate says:]
Good person. You have given up incorrect views and taken refuge in the true teaching. The precepts surround you.
Now, take the three universal pure precepts.
(The officiate asks the recipient each of the following questions three times. The recipient affirms it each time.)
One: The precept of observing guidelines.
Will you maintain this precept from now until you attain a buddha body?
Yes, I will maintain it.
Two: The precept of taking wholesome actions.
Will you maintain this precept from now until you attain a buddha body?
Yes, I will maintain it.
Three: The precept of benefiting all beings.
Will you maintain this precept from now until you attain a buddha body?
Yes, I will maintain it.
None of these three universal pure precepts should be violated. Will you maintain them from now until you attain a buddha body?
Yes, I will maintain them.
Please maintain them.
(The recipient makes three formal bows and kneels.)
[The officiate says:]
Good person, you have received the three universal pure precepts. Now receive the ten [prohibitory] precepts. These are the great pure precepts of all buddhas and bodhisattvas.
(The officiate asks the recipient each of the following questions three times. The recipient affirms at each time.)
One: Not to kill.
Will you maintain this precept from now until you attain a buddha body?
Yes, I will maintain it.
Two: Not to steal.
Will you maintain this precept from now until you attain a buddha body?
Yes, I will maintain it.
Three: Not to misuse sex.
Will you maintain this precept from now until you attain a buddha body?
Yes, I will maintain it.
Four: Not to make false statements.
Will you maintain this precept from now until you attain a buddha body?
Yes, I will maintain it.
Five: Not to sell or buy alcohol.
Will you maintain this precept from now until you attain a buddha body?
Yes, I will maintain it.
Six: Not to discuss the faults of other home-leaver bodhisattvas.
Will you maintain this precept from now until you attain a buddha body?
Yes, I will maintain it.
Seven: Not to praise yourself and insult others.
Will you maintain this precept from now until you attain a buddha body?
Yes, I will maintain it.
Eight: Not to withhold dharma or treasure.
Will you maintain this precept from now until you attain a buddha body?
Yes, I will maintain it.
Nine: Not to be angry.
Will you maintain this precept from now until you attain a buddha body?
Yes, I will maintain it.
Ten: Not to slander the three treasures.
Will you maintain this precept from now until you attain a buddha body?
Yes, I will maintain it.
None of these ten precepts should be violated. Will you maintain them from now until you attain a buddha body?
Yes, I will maintain them.
Please maintain them.
(The recipient makes three formal bows.)
(The officiate makes three formal bows.)
[The officiate says:]
These three refuges, three universal pure precepts, and ten prohibitory precepts have been maintained by all buddhas. Will you or will you not maintain these sixteen precepts from now until you attain a buddha body?
Yes, I will maintain them.
Please maintain them.
(The recipient makes three formal bows.)
The recipient sings the Sanskrit song “Living in This World,” then chants:
I take refuge in the Buddha.
I take refuge in the Dharma.
I take refuge in the Sangha.
(Finally the recipient leaves the practice place.)
This procedure for receiving the precepts has been authentically transmitted by buddhas and ancestors without fail. Danxia Tianran and novice Gao of Mount Yaoshan both received these precepts. There have been ancestors without receiving the bhikshu precepts, but there have been no ancestors who have not received these bodhisattva precepts authentically transmitted by buddha ancestors. All ancestors receive these precepts.