The Ceremony of the Ordination
and its Understanding
in Chinese
Texts of Vinaya
Mitso Sato
AThe ceremony of the ordination for Buddhist monk, upasarnpada is translated in Chinese texts a meaning of ceremony which a noviciate or
(1) new monk makes a vow to observe the discipline of Buddhist monk. How-ever in the book of discipline, vinaya-pitaka this ceremony is not described as a ceremony for noviciate make the vow to observe the discipline of monk, but describes that a noviciate, a candidate of monk is closely examined on his capacity of monk with regard a physiology and his station in life, then he who is capacity should be admited as a Buddhist monk by the resolution of attendant monks, upasam.pada-kamma. This is all of the
cere-(2) mony. There is not a ceremonial act of the noviciate's vow.
However, immediately after of the ceremony the having ordained monk should be explain by attendant monks the four resources, cattaro nissaya by which he must be live and the four things which are not to be done,
(3)
cattaro akaraniya. This four resources and four things are not the discipline of Buddhist monk, Bhikkhu-slla of patimokkha. These are regulation of the recluse in general, samana-sila. Buddhist monks are also recluses, so they
must be observe them in formally but practically as I shall say follows.
In the books of discipline, the ordination, upasampada means a admis-sion of new monk in Buddhist order as a monk, or the order endues him
(1) see Section-C. (2) Pali text of vinaya, mahavagga I, 76, 1-12. (3) Mahavagga I, 77-78. (4) See next section.
(2) The ordination and its understanding in Chinese texts of vinaya (M. Sato) the Buddhist monk's nature, Bhikkhu-bhava. One who is endued a bhikkhu-bhava by the order must be observe the discipline of Buddhist monk so that the ceremony of the ordination becomes to equally that a noviciate make a vow to observe the discipline as Chinese text. But there is not a cere-monial act of vow to observance for the discipline in the ceremony, upasam-pada. However Chinese translater thought that in this ceremony there must be noviciate's vow to observance for discipline. Then they remarks the explaining of the four resources and the four things which is done immediate after the ceremony, and they attempt that interplate the four things of
samana-sila in to discipline of monk, Bhikkhu-sila. B
The four resources are explained in Pali text of vinaya-pitaka as follows. (1) That going forth on account of meals of scarps, in this respect effort is to be made by you for life. These are extra acquisitions : a meal for order, a meal for special person, an invitation, ticket-food, food given on a day of waxing or waning of moon, on observance day, on the day after observance day.
(2) That going forth is on account of rag-robes ; in this respect effort is to be made by you for life. These are extra acquisitions: robes made of linen, cotten, silk, wool, coares hemp, canvas.
(3) That going forth is on account of a lodging at the root of a tree; in this respect effort is to be made by you for life, these are extra acquisi-tions: a dwelling-place, a curved house, a long house, a mansion, a cave.
(4) That going forth is on account of ammonia as a medecine; in this respect effort is to be made by you for life. These are extra acquisitions:
(5) ghee, fresh butter, cil, honey, molasses.
These four resources are the regulation of indian recluses which Bud-dhist monk also must be observe as a recluse, so that at immediate after of the ceremony ordinating monks should be explain to monk who is ordained (5) Mahavagga I, 77, 1, English translate is quoted from "Book of the
disci-pline" part IV translated by I. B. Horner, 1951 London, p. 75.
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by them. Therefor in a regularity, Buddhist monk must be make their life
in this respect, but the actual ordinary lif es of most Buddhist monks in
vinaya-pitaka are not made by the regular four resources but by extra
acquisitions. A monk who effort to make his life by the four resources
re-(6)
gulary is highly respect as special monk. Then an explaining of the four
resources after the ceremony of ordination is become sensless formality
which means only that Buddhist monk also belongs to recluse in general.
C
Next the f our things not to be done are explain as follows.
(1) When a monk is ordained he should not indulge in sexual
inter-course, even with an animal. Whatever monk indulges in sexual interinter-course,
he becomes not a true recluse, not son of Sakyans. As a man with his head
cut off could not become one to live by that bodily connection, even so a
monk, having indulged in sexaul intercourse, becomes not a true recluse,
not a son of the Sakyans. This is a thing not to be done by you as long
as life last.
(2) When a monk is ordained he should not take by theft what has
not been given, even if it is only a blade of grass. Whatever monk takes
by theft a pade or the worth of pada or more than pada that has not been
given, he becomes not a true recluse, not a son of the Sakyans. As a withered
leaf, freed from its stalk, could not become green again, even so a monk,
having taken by theft a pada or worth of a pada or more than a pada that
was not given, becomes not a true recluse, not a son of the Sakyans. This
is a thing not to be done by you as long as life last.
(3) When a monk is ordained he should not intentionally deprive a
living of life, even if it is only an ant. Whatever monk deprives a human
(6) For example at second council, sixty monks of pava are admired as the
special monks of virtue, called by "all forest-dwellers, all almsmen, all
rag-robe wearers, all wearers of the three rag-robes", the monks who make their
lives be, the four resources. See Cullvagga XII, 8.
Pada is a cheap coin.
(4) The ordination and its understanding in Chinese texts of vinaya (M. Sato) being of life even down to causing abortion, he becomes not a true recluse, not a son of the Sakyans. As flat ston, broken in half, becomes not to be put.together again, even so a monk, having intentionally deprived a human being of life, becoming not...
(4) When a monk is ordaind he shoule not lay clain to a state of further-men, ever thinking: "I delight in solitude". Whatever monk of evil desires, filled with covetousness, lays claim to a state of f uther-men which is non-existent, not a fact to meditation or to a deliverance or to contemplation or to an attainment or to a way or to fruit he becomes not a true recluse, not a son of Sakyans. As a palmyra palm, cut off at the crown, could not become one for f uther growth, even so a monk, of evil desires, filled with covetousness, having claimed a state of further-men which
(7)i s non-existent, not fact, becomes not a true recluse...
This four things are very akin to the for parajika in patimokkha, a code of monk's discipline. Four para jikas are said as follows.
(1) Whatever monk, possessed of, the training (sila) and mode of life for monks, but not disavowing the training and not declaring his weakness, should indulge in sexual intercourse, even with an animal, is one who is
(8)d efeated, he is not in communion.
(2) Whatever monk should take by means of theft what has not been given to him, in such manner of taking as kings, catching a thief in the-act of stealing, would flog him or imprison him or banish him... even so a monk, taking what is not given him, is also one who is defeated, he is.
(9) not in communion.
(3) Whatever monk should intentionally deprive a human being of life or should look about so as, to be his knif ebringer, or should praise the beauty of death, or should incite anyone to death...: he also is one who.
(10) is defeated, he is not in communion.
(4) Whatever monk should boast, with reference to himself of a state (7) Mahavagga T, 78, 1-4. English translation, ibid. pp. 124-125.
(8) Suttavibhanga (vinaya-pitaka) I, 7. English translation, ibid. part I, pp. 41 -42. (9) Ibid. II, 2. English translation, ibid. p. 72.
-873-The ordination and its understanding in Chinese texts of vinaya(M. Sato) (5) of further-men, sufficient ariyan knowledge and insight,...then if later on,
should desire be purifide, and should say: "your reverence, I said that I know what I do not know, see what I do not see, I spoke idly, falsely, vainly," apart from the undue estimate of himself, he also is one who is
(11)
defeated, he is not in communion.
The four things not to be done described above are the regulation of recluse which we called the samana-sila together with the four resources. Then this four parajikas are the first part of Buddhist discipline which we xcalled the Bhikkhu-sila. The samana-sila is consist of the moral laws or the
rules of reclue's life and has not punishments. However, the Bhikkhu-sila is discipline for Buddhist monks only, not recluse in general. It consist of disciplinary rules with punishment.
For example in each end of the four things says that: "(one who do the things not to be don) becomes not a true recluse, not a son of Sakyans",
but each end of the four parajikas says that: "(offender) is one who is defeated he is not in communion." The former is a only ethical teaching or advice but latter is a punishment which expel him from the order.
(12) When Buddhist order is originated there is not the discipline of monk, Bhikkhu-sila, at that time Buddhist monks devote themself to so effort their lif es to be made as a recluse by the samana-sila, that they practically effort the lives of four resources and observance of the four things not to be done. There after, Buddhist monks did many sorts of conducts which are anti-recluse or anti-samara-sila, at that times when such a conduct arised Buddha laid down a rule of discipline, Bhikkhu-sila for prohibits a recurrence of same conduct. Now the code of discipline, patimokkha of vinaya has eight chapters, two hundred twenty seven disciplinary rules. So the discipline of
(10) Ibid. III, 2. English translation, ibid. pp. 125-126. (11) Ibid. IV, 2. English translation, ibid. p. 159.
(12) In the introduction of vinaya, Buddha said to Sariputta that "the teacher does not make know, Sariputta, the couse of training for disciples, or appoint the Patimokkha untill some conditions causing the cankers appear here in the order". Ibid. I, 3, 4. English translation, ibid. p. 18.
(6) The ordination and its understanding in Chinese texts of vinaya (IAI. Sato) Buddhist monk, Bhikkhu-sila is founded on the regulation of recluse, samana-sila. The purpose of Bhikkhu-sila which is laid down by Buddha is that keeps the monks from falling of the life of samana-sila.
There was sevesal sects or orders of the recluses at the time of Buddha. They equally made their lifes by the regulations of recluse, samana-sila. Their orders and their individual lives were supported by the donations of lay-men who appreciate a conducts of the samana-sila. So Buddha laid down the discipline, Bhikkhu-sila for the prosperity of the order to monks.
(13)
they do not fall down the life of samana-sila. However at time when dis-ciplinary rules are mostly laid down, Buddhist monks only make effort to keep their conducts from prohibitions of disciplinary rules, Bhikkhu-sila but no care of samana-sila. And then after the death of Buddha, Buddhist monks becomes do not know the four resources and the four things which are explaine to new monk immediate after the ceremony of ordination are-samana-sila. And at that time vinayas of several Buddhist schools are in-troduced and translated in china.
D
The arguments above said are the problems of the pali text of vinaya-pitaka. At Chinese texts, the introducers and translaters of which thought that the four resources and the four things are the discipline of Buddhist monk as same as the rules of the patimokkha. Then especially the four things must be four parajika of patimokkha, and which are explain at the ceremony of ordination as a representative of whole disciplinal rules, for reason that four Parajikas perform the first chapter of Partimokkha and most important rules in it.
There are five texts of vinaya-pitaka in Chinese translate texts,
Shi-(14) (15)
sun-liih of Sarvastivada-vinaya, Sy-fan-lii of Dharmaguptaka-vinaya,
Mi-sha-(13) Buddha laid down disciplinary rules by ten reasons, in the first for excel-lence, of the order, second for the comfort of, the order, seventh for the benefit of non-believers and ninth for the increase in number of beleavers.
Ibid. I, 5, 11. English translation,ibid. pp. 37-38.
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(is)
so-pu-wu-fan-luh of Mahisasaka-vinaya, Mo-hb-son-khi-liih of
Mahasamghika-vinaya, and Kan-pan-shwo-yi-tshie-yiu-pu-liih
of Mulasarvastivada-vinaya.
Four of them are translated in fifth century and last one is eighth century. Chinese texts, but last one, translate the ceremony of ordination, upam-pada in to Chinese words sho-chieh (受 戒) or shou-chu-chu-chieh (受 具 足 戒)
which is litelary the receiving of whole disciplinary rules of Buddhist discipline bye new monk, or new monk makes a vow to the order that he should be observe the discipline. But there is not such \ a ceremonial in the
(19)
ceremony of the ordination. So that translater taked out the four things not to be done which are explain to new monk immediate after the ceremony, they understand this explaining is the ceremony in which a new monk make a vow to observe Buddhist discipline.
The Dharmaguptaka-vinaya mentions that immediate after the ceremony of ordination the ordained monks explain to monk who has ordained just
(20)
now four parajikas. The four parajikas are the first chapter in code of discipline, patimokkha, and prohibits of the most grave, offences. One who commit a parajika-offences should be defeat and expel from monks of the order. In this Dharmaguptaka-vinaya's description, we can see that translater interpreted the four things of samana-sila in the regulations of recluse as the meaning of the first chapter of Bhikkhu-sila, discipline of Buddhist monk.
In the next Mahisasaka-vinaya describes the four things not to be done as same as the vinaya of pali text as in main, but Chinese translater called
(21)
this four things by four parajikas. In vinaya of pali text at each end of four things mention that "he becomes not a true recluse, not a son of Sakyans", but each end of parajika says that "(he had commited it) is one
(14) Taisho-dai-zokyo vol. 23, no. 1435, pp. 1-469. (15) Ibid. vol. 22, no. 1428, pp. 567-1014. (16) Ibid. vol. 22, no. 1421, pp. 1-194. (17) Ibid. vol. 22, no. 1425, pp. 227-549. (18) Ibid. vol. 23-24, no. 14-141.
(19) Refer. to Ibid. vol. 22, p. 101a, p. 413a, p. 779a, p. 148a.
(20) Ibid. vol. 22, no. 1428, p. 815b-c. (21) Ibid. vol. 22, no. 1421, p. 120a.
-870-(8) The ordination and its understanding in Chinese texts of vinaya (M. Sato) who defeated, he is not in communion." In the Mahisasaka-vinaya each end of four things has regulary its ending. Without regard to this, Chinese translater misunderstand this four things not to be done as the four parajikas.
In the third, translater of Sarvastivada-vinaya understand the four (22)
things not to be done as the four para jika as same as above. And then he makes an addition to it that "the first section of disciplinary rules of Buddhist discipline (four parajika) not to be commit, and when. he commited the second section of that (thirteen sarhghavasesa) must be confess and sub-mits the fixed observance for redeem him from offence, but though the offences of the second section can redeem, yet these are so disgraceful acts
(23)
that not to be done". This addition is considered translater's addition not in Sanskrit text.
In the Mahasangika-vinaya, at immediate after the ordination, the head monk of present monks, instead of the explaining four things, tells him who is admited as a monk just now that "it is introduction of Buddhist discipline, first section has four parajikas, second has thirteen sarhghavasesa, third has two aniyatas, fourth has thirty naihsargika-payattikas, fifth has ninety-two payattikas, sixth has four pratidesaniyas, seventh has several saiksadharmas, eight has seven samathdharmas, and last has several sup-plements, these are all sections of Buddhist discipline, Bhikkhu-sila,
after-(24)
ward your personal teacher would explain you in detail". In this Maha-sangika-vinaya's describing the four things replaced entirely by the discipline of Buddhist monk, Bhikkhu-sila.
Chinese and Japanese Buddhist who are understand the ceremony of the ordination by Chinese texts did not know the distinction between the regulation of recluse and the discipline of Buddhist monk, and they thought the explanation of ordination in mahasamgika is so completly and correctly that they had performed their ceremony of ordination as the ceremony of new monk's vowing to observance of Buddhis discipline.
(22) Ibid. vol. 23, no. 1435, p. 157a-b. (23) Ibid. P. 157b-c.
(24) Ibid. vol. 22, no. 1425, p. 415a-b.
