The Direct and Unmistaken Method

By Kyabje Lama Zopa Rinpoche

This book is a practical guide to the eight Mahayana precepts. It explains the benefits of the vows and the meaning of the ceremony for receiving them, and for easy reference contains the ceremony itself, written out clearly for regular use.

Taking the Mahayana Restoring and Purifying Ordination
by His Holiness Trijang Dorje Chang4
 
EXPLANATION OF THE ORDINATION PRAYER
(See pp. 17–19)
 
Just as the previous tathagatas. The previous buddhas, those who have gone beyond, (placed the mind in meditative equipoise) with transcendental wisdom similar to the reality of all existence, suchness and the sphere of emptiness. Another meaning of the word tathagata is found in the text Expressing the Names of Manjugosha: “As the Buddha speaks, thus he acts,” which means just as the sentient beings, who are the object to be subdued, were shown practice and abandonment (the path), similarly in the past the Buddha himself entered that path and practiced until he reached the state of Buddhahood.

Foe destroyers (or arhats) refers to those who have destroyed without remainder all four gross and subtle hindrances (maras).

Perfectly completed buddhas refers to those who have completed purely all the qualities of realization and abandonment without exception; who are purified of the darkness of ignorance, which constantly disturbs with the subtle imprints of the mistakes of the hallucinated dualistic view; and who have developed the wisdom that is able to perceive all objects of knowledge of the two truths: the way things exist (the absolute truth) and how many there are (conventional truth).

Like the divine wise horse refers to the (wise) horse that is fit to be ridden by a wheel-turning king and follows a pleasant path without danger, protecting its rider. Such a horse carries its rider to a place of happiness, without disturbance. Likewise, the Buddha takes upon himself indefatigably the responsibility of working for others; that is, leading sentient beings to liberation and omniscient mind by not disturbing the three doors with mistakes of the vices.

The great elephant is an elephant that can carry a load no ordinary horse or elephant can. Similarly, the Great Compassionate One carries a load that cannot be carried by Hearers (shravaka) or Solitary Realizers (pratyekabuddha)—the constant responsibility to accomplish for all sentient beings their unsurpassable benefit and happiness without even being asked (by them to do so).

Did what had to be done means went to the limit of abandonment (of one’s own work).

Performed actions means voluntarily took the responsibility of working for others in whatever way was necessary to subdue their minds.

Laid down the burden. The Buddha’s mental continuum left the burden of the defiled receiver aggregates born from karma and afflictions.

Subsequently attained their own welfare. Having accomplished the works for others—the deeds of the Sons of the Victors (bodhisattvas)— they found the result, the great sorrowless state.

Completely exhausted the fetters to existence. Having exhausted the dependent arising of all arisings (all suffering comes from delusion and karma), which includes the disturbing thoughts and karma that produce their own result, true suffering.

Had perfect speech. The Buddha gives infallible advice, showing the virtuous Dharma at the beginning, in the middle and at the end. The Buddha’s teaching does not deceive.

Well-liberated minds. The holy mind is liberated from the bondage of samsara, where the delusions disturb one all the time.

Well-liberated wisdom is the wisdom that is not only liberated from the obscurations of the disturbing thoughts but also well liberated from the obscurations to knowledge, thereby possessing the all-knowing transcendental wisdom.

For the welfare of all sentient beings means having given up working for oneself.

In order to benefit means to bring all sentient beings temporarily to higher rebirths.

In order to liberate means to lead them ultimately to definite goodness (liberation and enlightenment).

In order to eliminate famine refers to eliminating the poverty of not having Dharma and material needs.

In order to eliminate sickness refers to the sicknesses of body and mind and to the chronic diseases of the three poisons (anger, attachment and ignorance).

In order to fully complete the practices harmonious with enlightenment refers to the four close contemplations and so on.

And in order to definitely actualize the unsurpassed result of perfect, complete enlightenment refers to the attainment of enlightenment, with the result abandonment and the completion of all realizations.

Perfectly performed the Restoring and Purifying Ordination means the Eight Mahayana Precepts.

Similarly, also I, who am called (say your name), from this time until tomorrow sunrise, for the welfare of all sentient beings, in order to benefit, in order to liberate… and so forth means thus, for the sake of sentient beings, to benefit and liberate them, from this time until sunrise tomorrow I shall also correctly take and protect the eightlimbed ordination, which restores the Mahayana root of virtue and purifies negative karma (non-virtue). With this attitude, recite the prayer verbally.
 
PRAYER OF THE PRECEPTS
With the thought of protecting the precepts, the commitment prayer should now be recited once. (See pp. 19–20)

The second part of the commitment prayer concerns the meaning of and the need for taking the precepts.

“In order to benefit sentient beings, to liberate them and so forth, from now until tomorrow sunrise I shall restore the Mahayana roots of virtue and purify all non-virtue by also taking the eight-branched ordination.” Thinking in this way, recite the prayer.

Explanation of the eight branches
Recitation of the commitment prayer is followed by the method of protecting the precepts. It is not sufficient merely to receive the precepts; one must protect them from becoming undermined by recognizing the eight abandonments and observing them purely. What are these eight? They are the abandonments of the four root and the four branch vows.

The four root vows
The first root vow is to abandon killing: From now on I shall not kill. The basis of killing is another sentient being. Recognition of the object is the thought that identifies the object. The motivation is the intention to kill, motivated by one of the three poisons. The action completes the wish to kill by means of poison, weapon, mantra and so forth. Completion comes when the other sentient being dies before oneself. “I shall not kill” means making the commitment not to take the life of a single sentient being, from a human down to the smallest insect, from now until sunrise tomorrow.

The second root vow is to abandon taking that which is not given: (I shall not) take others’ possessions. The basis is something that is claimed by another to be his or her own. Recognition is the thought that identifies the object. One of the three afflictions gives rise to the motivation, which is the wish to take the object, even though it has not been given. The action is performed by means of force, stealth or deceit. The completion of the action is the satisfaction that one has obtained the object. “I shall not take” means making a commitment not to take wealth or possessions that have not been given, from the most valuable to the most insignificant, such as a needle and thread, as long as the object is claimed by another to be his or her own.

The third root vow is to avoid sexual activity: (I shall not ) engage in sexual activity. The basis of sexual misconduct is improper objects (such as one’s parents), wrong organs (such as the oral or anal orifices), or women who are pregnant or observing precepts. Also included is sexual activity near holy objects, such as the guru or the Triple Gem. Recognition is the identification of the sexual object. The motivation is the intention to perform the sexual act, and comes from the afflictions, the three poisonous minds. The action is making the effort to engage in the sexual act. The completion is when the sexual organs meet and pleasure is experienced. “I shall not engage in sexual acitivity” means making the commitment not to engage in the sexual act of union of the male and female organs, or any other similar action.

The fourth root vow is to abandon lying: (I shall not) speak false words. The basis for telling a lie can be saying that one has seen something when one has not, heard something when one has not, remembered something when one has not, or doubted something when one has not. Or, it can be saying that one has not seen, heard, remembered or doubted something when in fact one has. The motivating affliction can be any one of the three poisons. The motivation is the wish to speak words that deceive. The action can be telling a lie oneself, getting another to lie for one, or even deceiving without actually speaking, for example, merely nodding one’s head or making some other facial or physical gesture. Completion is when another person understands the (false) meaning of the action. “I shall not speak false words” means making the commitment not to lie, from the most serious way, such as lying about one’s spiritual realizations, to the most simple way, or even as a joke.

The four branch vows
The first branch vow is: I shall avoid intoxicants, from which many faults arise. Intoxicants, such as beer, wine and so forth, are mixtures of several ingredients. Their use can unbalance the mind and definitely create the conditions for many non-virtuous harms and mistakes to arise, either quickly or gradually, depending upon one’s mind. In general, ordained people are not allowed to drink even a drop of any intoxicant and, during a Mahayana ordination such as this, even lay people must abstain completely from taking intoxicants.

The second branch vow is: I shall not sit on large, high or expensive beds. This also refers to large thrones made of gold, silver, sandalwood, medicinal woods, precious jewels and so forth, and one must avoid seats made of glossy silk and tiger or lion skins as well.

The third branch vow is: I shall not eat food at the wrong times. In general, ordained people should take food at the proper time, which for them is between sunrise and noon. Upon taking the Eight Mahayana Precepts, one must avoid black foods, such as meat, eggs, garlic and onions, and eat food of the three white substances before noon, in one sitting, and not get up to take a second helping. One must then abandon eating food at the wrong time—from noon that day until sunrise the next.

The fourth branch vow is: I shall avoid singing, dancing and playing music, and I shall not wear perfumes, garlands or ornaments. One should not use, out of attachment, scents of incense and flowers, such as jasmine, saffron, crocus, marigold and calendula. One should not wear on the head or neck garlands of turquoise, coral, pearls or flowers. One should not wear ornaments of gold or turquoise. One should abandon dancing to rhythm, clapping one’s hands or stomping one’s feet for the sake of splendor or pleasure. Also to be abandoned, when done just for fun, are playing musical instruments and singing, and, for the sake of grace and charm, putting on rouge, nail polish and so forth. Massaging the body with ointments and oils should also be avoided completely.

However, there is no harm or negative karma in singing, dancing and playing musical instruments as offerings to the Triple Gem, or in sitting on a high throne to give teachings. In fact, such activities cause the accumulation of merit.

The way in which these eight branches should be protected is:

Just as the arhats have avoided wrong actions, such as taking the lives of others,
So shall I avoid wrong actions such as taking the lives of others.
May I quickly attain enlightenment,
And may the living beings who are experiencing the various sufferings
Be released from the ocean of cyclic existence.


If one wonders how one can possibly protect these vows, one should think of the previous tathagatas, who protected the precepts forever, and the shortcomings of not holding the root and branch vows of avoiding killing and so forth. One should practice these abandonments and protect them purely with all actions of body, speech and mind for the benefit of all sentient beings, thinking: “From now until sunrise tomorrow I shall abandon the eight actions of killing and so forth. By abandoning them and observing purely the eight branches, may I quickly attain unsurpassable, complete enlightenment.”

And may the living beings who are experiencing the various sufferings be released from the ocean of cyclic existence refers to the fact that even after one attains full and complete enlightenment, mother sentient beings will still be living in fear, constantly tossed by the violent waves of the three sufferings (suffering of suffering, suffering of change and pervasive suffering). Think: “By myself, I shall liberate them from the four floods of birth, aging, sickness and death,” and generate the altruistic Mahayana thought, aspiring to attain enlightenment for the sake of others. The importance of the need to train in the two aspirations to liberate sentient beings from cyclic existence cannot be overemphasized.

The first four vows (to avoid killing, stealing, sexual activity and lying) are the branches of practicing morality; abandoning intoxicants is the branch of practicing conscientiousness; and the remaining three (to avoid high and expensive beds and seats; singing, dancing and so forth; and taking food at improper times) are the branches of penitence.

If, having committed oneself to observing these vows, one conducts oneself carelessly, one will accumulate the shortcomings not only of not observing them, but also of telling lies. Therefore, one must protect these vows with mindfulness and awareness. If, through carelessness, the vows are degenerated, one should recite the mantra of pure morality three times to purify and restore them.

THE MANTRA OF IMMACULATE MORALITY
OM AMOGHA SHILA SAMBHARA / BHARA BHARA / MAHA SHUDDHA SATTVA PADMA BIBHUSHITA BHUDZA / DHARA DHARA / SAMANTA / AVALOKITE HUM PHAT SVAHA

This mantra is recited twenty-one times during the ordination ceremony, and its meaning is as follows:

OM: this sound adorns the beginning of most mantras
AMOGHA: meaningful
SHILA: morality
SAMBHARA: assembled
BHARA BHARA: develop, develop
MAHA: great
SHUDDHA: pure
SATTVA: mind
PADMA: lotus
BI: aspect
BHUSHITA: adorn
BHUDZA: hand
DHARA DHARA: holder, holder
SAMANTA: of all
AVALOKITE: looking with each eye (Avalokiteshvara)
HUM PHAT SVAHA

“Assembly of morality, meaningful purified mind increase, increase, hand adorned in the aspect of the Lotus Holder, Holder of All, Avalokiteshvara.”

Notes

4 From A Whole Single Collection. Translated by Lama Zopa Rinpoche. [Return to text]