Seeking the Buddha's Way
5 Precepts for Lay Practitioners
A practitioner who decides to dedicate him or herself to Zen does so by taking the Five Precepts in a ceremony with a Zen group.
The formal student–teacher relationship is reserved for those who are concerned with “the great question of birth and death,” have a genuine spiritual aspiration to come to awakening, are willing to exert themselves in their practice including retreat attendance, and feel a genuine rapport with the Guiding Teacher.
Entering into a student–teacher relationship is not necessarily a lifelong commitment, but represents a deep level of commitment to working together spiritually on the part of both the student and the Guiding Teacher.
The Five Precepts:
The First Precept: I vow to support all living creatures, and refrain from killing.
The Second Precept: I vow to respect the property of others, and refrain from stealing.
The Third Precept: I vow to regard all beings with respect and dignity, and refrain from objectifying others.
The Fourth Precept: I vow to be truthful, and refrain from lying.
The Fifth Precept: I vow to maintain a clear mind and refrain from harming myself or others with intoxication.
Taking the Five Precepts means recognizing the importance of practicing, and making it part of everyday life. It means joining a family of other people who have made the same decision, practicing with them and support. When taking Five Precepts, the practitioner will receive a Buddhist name from his/her new Guiding Teacher.
The new student will obtain a yungasa (blue or violet), which is a ceremonial cloth (similar to a stole), representative of Buddha’s robe, which is worn over the robe or lay clothes. (See your local Guiding Teacher to arrange the purchase of robes and kasas.) If the practitioner would like to wear meditation clothing, they may obtain a Hanbok for Lay Practitioners from our supplier before taking five precepts, although this is not a requirement.
The formal student–teacher relationship is reserved for those who are concerned with “the great question of birth and death,” have a genuine spiritual aspiration to come to awakening, are willing to exert themselves in their practice including retreat attendance, and feel a genuine rapport with the Guiding Teacher.
Entering into a student–teacher relationship is not necessarily a lifelong commitment, but represents a deep level of commitment to working together spiritually on the part of both the student and the Guiding Teacher.
The Five Precepts:
The First Precept: I vow to support all living creatures, and refrain from killing.
The Second Precept: I vow to respect the property of others, and refrain from stealing.
The Third Precept: I vow to regard all beings with respect and dignity, and refrain from objectifying others.
The Fourth Precept: I vow to be truthful, and refrain from lying.
The Fifth Precept: I vow to maintain a clear mind and refrain from harming myself or others with intoxication.
Taking the Five Precepts means recognizing the importance of practicing, and making it part of everyday life. It means joining a family of other people who have made the same decision, practicing with them and support. When taking Five Precepts, the practitioner will receive a Buddhist name from his/her new Guiding Teacher.
The new student will obtain a yungasa (blue or violet), which is a ceremonial cloth (similar to a stole), representative of Buddha’s robe, which is worn over the robe or lay clothes. (See your local Guiding Teacher to arrange the purchase of robes and kasas.) If the practitioner would like to wear meditation clothing, they may obtain a Hanbok for Lay Practitioners from our supplier before taking five precepts, although this is not a requirement.
Oblate (Anāgārika / Anagāriya)
Since the time of Sakyamuni Buddha, lay ministers have served an important role in the spreading of the Dharma. The first notable lay minister was Vimalakirti, and his story is contained in the Vimalakirti Sutra. In the Pratimoksha, an Oblate is a person who feels a strong calling to Buddhist practice and lay ministry. It is a status between monk and layperson where one takes on the Eight Precepts. Oblates wear white clothes or robes and a green waegesa within the Five Mountain Zen Order.
Oblates are individuals, either laypersons or clergy, normally living in general society, who, while not professed monks or nuns, have individually affiliated themselves with a monastic community of their choice. They make a formal, public promise to follow the Rule of the Order in their private life as closely as their individual circumstances and prior commitments permit. Such oblates do not constitute a separate religious order as such, but are considered an extended part of the monastic community.
Role of the Oblate (Anāgārika / Anagāriya)
Oblates often feel a calling to work directly in ministry with the marginalized, the poor, the sick, the dying, the bereaved, the hungry and the imprisoned. Oblates may work in dharma centers, temples, or other Buddhist organizations, where they provide basic instruction and organization in between visits by teachers or monastics. They are not considered teachers but are senior students who help to run the center and lead group practices, along with both providing pastoral care to and officiating ceremonies for their congregants.
Oblates may work as interfaith ministers in hospitals, hospices, nursing homes, prisons, private colleges and universities, private secondary schools, airports, corporations, etc. They would obviously be available for people in these organizations who identify as Buddhist, but their primary purpose would be to serve anyone who comes to them, regardless of their religion or lack thereof. In this sense, they would be like any other interfaith minister, though they could serve a dual role as both an interfaith and a Buddhist minister.
Oblates are individuals, either laypersons or clergy, normally living in general society, who, while not professed monks or nuns, have individually affiliated themselves with a monastic community of their choice. They make a formal, public promise to follow the Rule of the Order in their private life as closely as their individual circumstances and prior commitments permit. Such oblates do not constitute a separate religious order as such, but are considered an extended part of the monastic community.
Role of the Oblate (Anāgārika / Anagāriya)
Oblates often feel a calling to work directly in ministry with the marginalized, the poor, the sick, the dying, the bereaved, the hungry and the imprisoned. Oblates may work in dharma centers, temples, or other Buddhist organizations, where they provide basic instruction and organization in between visits by teachers or monastics. They are not considered teachers but are senior students who help to run the center and lead group practices, along with both providing pastoral care to and officiating ceremonies for their congregants.
Oblates may work as interfaith ministers in hospitals, hospices, nursing homes, prisons, private colleges and universities, private secondary schools, airports, corporations, etc. They would obviously be available for people in these organizations who identify as Buddhist, but their primary purpose would be to serve anyone who comes to them, regardless of their religion or lack thereof. In this sense, they would be like any other interfaith minister, though they could serve a dual role as both an interfaith and a Buddhist minister.
The Eight Precepts:
The Sixth Precept: I vow to be kind to others and refrain from being boastful and self-centered.
The Seventh Precept: I vow to be generous, to be grateful for what I have, and refrain from yearning for things that do not belong to me.
The Eighth Precept: I vow to promote harmony and refrain from acting in anger or hatred.
NOTE: The Eight Precepts are additions to the previous Five Precepts.
There are two important aspects of becoming a Oblate:
When a lay practitioner becomes a Oblate, he or she must obtain a Spring Green Oblate's Yungasa. In addition, the Oblate must dress in Buddhist "Short Robes" while performing formal Buddhist work. (See the local Zen center Guiding Teacher to arrange the purchase of your waegesa and robes).
The Sixth Precept: I vow to be kind to others and refrain from being boastful and self-centered.
The Seventh Precept: I vow to be generous, to be grateful for what I have, and refrain from yearning for things that do not belong to me.
The Eighth Precept: I vow to promote harmony and refrain from acting in anger or hatred.
NOTE: The Eight Precepts are additions to the previous Five Precepts.
There are two important aspects of becoming a Oblate:
- The first is demonstrating an intention to live in a clear, generous, and compassionate way through the example of the student’s everyday life.
- The second is realizing the responsibility and relationship to the Sangha by giving back to the Sangha. This is fulfilled through giving talks, instruction and helping the Zen community with unique skills and energy.
When a lay practitioner becomes a Oblate, he or she must obtain a Spring Green Oblate's Yungasa. In addition, the Oblate must dress in Buddhist "Short Robes" while performing formal Buddhist work. (See the local Zen center Guiding Teacher to arrange the purchase of your waegesa and robes).
Novice Monk — (Śrāmaṇera/Śrāmaṇerī)
The requirements for entrance into an ordained community are rigorous and the ongoing responsibilities of ordained members are demanding.
Monastic ordination represents the highest commitment that one can make as a lay student through the realization of the Buddhadharma and to live out of that clear understanding for the benefit of all sentient beings.
Ordained member work with the Zen teachers to develop training forms and lead the Sangha in spiritual practice at their local center. In addition to their own personal practice duties, ordained members lead ceremonies and may be asked by the Guiding Teacher to answer questions at Dharma talks.
Monastics also make themselves available to perform wedding ceremonies, birth dedication ceremonies and memorial ceremonies for the general public as their faith moves them. Ordination in the Five Mountain Zen Order involves a lifelong commitment to the practice and realization of the Dharma. The Novice Monk ordination is an opportunity to deepen the commitment to practice and to live the vow to help others. It encourages its members to widen their focus from being largely a questioner and receiver, to being also able to guide, inspire, and educate others. As a Novice Monk, the relationship to the teacher and the Zen center will have the opportunity to mature.
After a member has been actively participating at the center for a minimum of nine months as a Postulant and the Postulant may be required to take on course work or pass a Postulant Certification Test to become a Novice. If both the applicant and the Zen center’s Guiding Teacher feel that the Postulant has the acumen and the right commitment to a lifelong dedication to Zen practice, he or she may apply to become a Novice Monk at a precepts ceremony. The Postulant will take 10 Precepts at this ceremony, and this publicly marks an entry into the Ordained community.
The Guiding Teacher’s approval attests to the Postulant’s ability to lead practice, knowledge of the teaching and its forms, and a willingness to take more responsibility at the center or group. Because all students are not interested in ordination, it is never assumed that a member will become a Novice Monk; therefore, it is necessary to submit an application to the Guiding Teacher to clarify the situation regarding one’s aspiration towards a path of service with the local Zen community.
When a Postulant becomes a Novice Monk, he or she will continue wearing their Spring Green Bangasa. In addition, the Novice Monk must purchase the long ceremonial grey robes. (See the local Zen center Guiding Teacher to arrange the purchase of your gasa and robes).
If a new member is transferring from another Buddhist organization and was recognized as an equivalent Novice Monk, the Guiding Teacher may waive the requirements for this position. Even though the requirements are waived for installation as a Novice Monk, the requirements for education and liturgy should be completed in at most forty-eight months following ordination.
The Ten Precepts:
The Sixth Precept: I vow to be kind and to encourage others, and to refrain from discouraging others including myself.
The Seventh Precept: I vow to be kind to others and refrain from being boastful and self-centered.
The Eighth Precept: I vow to be generous, to be grateful for what I have, and refrain from yearning for things that do not belong to me.
The Ninth Precept: I vow to promote harmony and refrain from acting in anger or hatred.
The Tenth Precept: I vow to affirm and uphold the three jewels (the Buddha, the Sangha and the Dharma).
NOTE: The Ten Precepts are additions to the previous Five Precepts.
It should be noted that the 10 Precepts of a Novice Monk are granted for a period of two years, wherein the practitioner continues their practice and formation under the guidance of their teacher. At the end of the two year period a Novice Monk will either
Seeing as Novice Ordination grants a practitioner only the spiritual authority of their teacher as authorized, unlike other certificates those of Novice Monks have dates of precept validation clearly printed on them.
Monastic ordination represents the highest commitment that one can make as a lay student through the realization of the Buddhadharma and to live out of that clear understanding for the benefit of all sentient beings.
Ordained member work with the Zen teachers to develop training forms and lead the Sangha in spiritual practice at their local center. In addition to their own personal practice duties, ordained members lead ceremonies and may be asked by the Guiding Teacher to answer questions at Dharma talks.
Monastics also make themselves available to perform wedding ceremonies, birth dedication ceremonies and memorial ceremonies for the general public as their faith moves them. Ordination in the Five Mountain Zen Order involves a lifelong commitment to the practice and realization of the Dharma. The Novice Monk ordination is an opportunity to deepen the commitment to practice and to live the vow to help others. It encourages its members to widen their focus from being largely a questioner and receiver, to being also able to guide, inspire, and educate others. As a Novice Monk, the relationship to the teacher and the Zen center will have the opportunity to mature.
After a member has been actively participating at the center for a minimum of nine months as a Postulant and the Postulant may be required to take on course work or pass a Postulant Certification Test to become a Novice. If both the applicant and the Zen center’s Guiding Teacher feel that the Postulant has the acumen and the right commitment to a lifelong dedication to Zen practice, he or she may apply to become a Novice Monk at a precepts ceremony. The Postulant will take 10 Precepts at this ceremony, and this publicly marks an entry into the Ordained community.
The Guiding Teacher’s approval attests to the Postulant’s ability to lead practice, knowledge of the teaching and its forms, and a willingness to take more responsibility at the center or group. Because all students are not interested in ordination, it is never assumed that a member will become a Novice Monk; therefore, it is necessary to submit an application to the Guiding Teacher to clarify the situation regarding one’s aspiration towards a path of service with the local Zen community.
When a Postulant becomes a Novice Monk, he or she will continue wearing their Spring Green Bangasa. In addition, the Novice Monk must purchase the long ceremonial grey robes. (See the local Zen center Guiding Teacher to arrange the purchase of your gasa and robes).
If a new member is transferring from another Buddhist organization and was recognized as an equivalent Novice Monk, the Guiding Teacher may waive the requirements for this position. Even though the requirements are waived for installation as a Novice Monk, the requirements for education and liturgy should be completed in at most forty-eight months following ordination.
The Ten Precepts:
The Sixth Precept: I vow to be kind and to encourage others, and to refrain from discouraging others including myself.
The Seventh Precept: I vow to be kind to others and refrain from being boastful and self-centered.
The Eighth Precept: I vow to be generous, to be grateful for what I have, and refrain from yearning for things that do not belong to me.
The Ninth Precept: I vow to promote harmony and refrain from acting in anger or hatred.
The Tenth Precept: I vow to affirm and uphold the three jewels (the Buddha, the Sangha and the Dharma).
NOTE: The Ten Precepts are additions to the previous Five Precepts.
It should be noted that the 10 Precepts of a Novice Monk are granted for a period of two years, wherein the practitioner continues their practice and formation under the guidance of their teacher. At the end of the two year period a Novice Monk will either
- a.) proceed to full ordination with the approval of their teacher,
- b.) renew their precepts in a formal ceremony for a continued novitiate training and formation phase, with definite length determined by their guiding teacher or
- c.) revert to lay status and precepts.
Seeing as Novice Ordination grants a practitioner only the spiritual authority of their teacher as authorized, unlike other certificates those of Novice Monks have dates of precept validation clearly printed on them.
Pujari - Priest
The Brahmajala Priest vows are intended to be universal.
They are both rigorous and demanding and they are also ultimately liberating. Because these vows ask much of the person who is receiving them, they must be studied and clarified carefully by those who are called to them. In greater detail, the five vows are:
Vow of simplicity – A vow of restraint, which means monastics are mindful of their actions, consumptions and lifestyle.
Vow of service – Following the guidance of seniors and teachers, monastics vow to give themselves freely.
Vow of stability – This vow requires that monastics have completed major life changes in order to give themselves wholeheartedly to their vows. (this does not preclude stable monogamous relationships, however parenting must be examined closely on a case by case basis).
Vow of selflessness – The realization and actualization of one’s life as the life of all beings, rather than a personal entity.
Vow to aspire to the Buddha way – To act as a model of the manifestation of the moral and ethical teachings of the Buddha, manifesting wisdom and compassion in all actions.
Brahmajala ordination entails a lifetime commitment to these vows. Priest candidates need to personally embrace these vows, investigating their internal motivations and possible limitations within the guidelines that the vows provide. Priests make the ultimate visible commitment to the teacher, the teachings and practices of the Sangha.
To become a Priest, the applicant must have been actively practicing as a Novitiate for at least twenty-four months, have graduated from the Seminary Program and taken and passed the Bodhisattva Priest certification test.
The first requirement is that Priests should dedicate all of their extra energy to helping the Zen community by volunteering in every capacity required there; and must have the approval of the Zen center’s Guiding Teacher.
Ordained Clothing (Kāṣāya)
Priests wear a Jiāshā Summer Brown Bangasa as well as a Summer Brown Full Gasa for ceremonial wear. Priests also wear the Hǎiqīng 海青 (Long Robe)
The Precepts which a Priest takes have their origin in the Brahmajala Sūtra and have been handed down since at least the time of the Great Indian Ancestor Kumarajiva.
The Fifty Eight Precepts:
11. I vow to respect my teachers and friends in the Dharma
12. I vow to abstain from entering into intoxicating situations or consuming substances intended to distract from this moment.
13. I vow to be conscious of what I consume, the way in which it was produced, and what harm might result from my consuming it. I vow to bring awareness to the impact of what I ingest and take care not harm myself or any other beings in the process.
14. I vow to maintain the integrity and sanctity of the teacher/clergy to student relationship by never entering into a sexual or otherwise inappropriate relationship and thereby violating the trust of the student as well as the entire sangha.
15. I vow to encourage others to view past mistakes as learning opportunities that enable them to make better choices in the future.
16. I vow to always request the Dharma and make offerings to visiting Sangha members
17. I vow to attend Dharma talks and events that will open my heart and mind; thus enabling my practice to grow stronger and allowing me to be of better service to others.
18. I vow not to divide the Dharma into separate vehicles or doctrines by placing one classification as higher or better than another.
19. I vow to always give care to the sick and the needy
20. I vow to abstain from the storing of weapons used to intentionally take away life.
21. I vow to abstain from serving as an emissary of the military, except in non-violent roles such as Chaplaincy, Medical Positions, and other roles that do not directly engage in the violent expression of military service.
22. I vow to conduct my livelihood in a way that that is helpful to myself and others and refrain from business practices that limit the freedom or happiness of others.
23. I vow to communicate in a way that is true, accurate and helpful and to refrain from speech meant to plant seeds of doubt, misinformation, or gossip.
24. I vow to support life by behaving in a way that respects and protects the environment as well as all beings and to refrain from activities that may cause harm.
25. I vow to teach the Dharma in a manner that inspires awakening and well-being for myself and others.
26. I vow to fully understand the Dharma so that I may teach it in a manner that is true, accurate, and helpful.
27. I vow to share the Dharma as freely as I have received it, with no personal gain as my motive.
28. I vow to serve others with commitment, kindness, and integrity.
29. I vow to communicate in a direct and compassionate manner that promotes harmony and to refrain from speech that contains hidden or implied messages meant to cause harm or unhappiness.
30. I vow to liberate all sentient beings from suffering and the causes of suffering.
31. I vow to treat others with respect and to refrain from behaving in a manner that violates, harms, or imposes revenge on others.
32. I vow to conduct myself in a manner that is consistent with the Dharma: to remain humble and accessible and to refrain from arrogant or self-important behavior.
33. I vow to teach the Dharma with generosity and an open heart
34. I vow to put the teachings of the Buddha-Dharma into practice in my everyday life and to teach others how to do the same.
35. I vow to be a Sangha member that acts with integrity and accountability.
36. I vow to share all offerings made to the Dharma or the Sangha
37. I vow to accept invitations given equally to all others and refrain from accepting invitations that exclude anyone based on gender, race, religion, physical condition, age, or sexual orientation.
38. I vow to be inclusive and to invite all people equally regardless of gender, race, religion, physical condition, or sexual orientation.
39. I vow to conduct my livelihood in a way that that is helpful to myself and others and refrain from business practices that limit the freedom or happiness of others.
40. I vow to give all Sangha members equal consideration and respect and to refrain from engaging in any actions that might cause division or conflict.
41. I vow respect all clergy members and Dharmic objects.
42. I vow to extend loving-kindness indiscriminately to all sentient beings, and to greet all experiences with openness, curiosity, and acceptance.
43. I vow to approach all beings with respect and dignity and refrain from objectifying others.
44. I vow to always keep a clear and open mind.
45. I vow to make great vows
46. I vow to make firm resolutions
47. I vow to keep myself safe whenever possible and to refrain from putting myself or others in environments where harm is more likely.
48. I vow to respect all members of the Sangha equally.
49. I vow to cultivate wisdom and good judgment.
50. I vow not to unfairly discriminate against others when conferring the precepts.
51. I vow equanimity in teaching the Dharma and will not to enter into teaching arrangements for the sake of profit.
52. I vow to offer the precepts only to those that wish to take them with an sincere and open heart.
53. I vow to uphold all of these precepts.
54. I vow to value the Sutras and the ethical guidelines set forth by the Buddha.
55. I vow to teach and serve all sentient beings in ways that are appropriate for who they are.
56. I vow to teach the Dharma in ways that are appropriate and helpful and to refrain from teaching in ways that cause harm.
57. I vow to consistently support the Dharma in my daily life.
58. I vow to keep the Dharma fresh, alive, and vibrant and to refrain from any actions that might cause its destruction.
NOTE: These Fifty-Eight Precepts are additions to the previous Ten Precepts.
They are both rigorous and demanding and they are also ultimately liberating. Because these vows ask much of the person who is receiving them, they must be studied and clarified carefully by those who are called to them. In greater detail, the five vows are:
Vow of simplicity – A vow of restraint, which means monastics are mindful of their actions, consumptions and lifestyle.
Vow of service – Following the guidance of seniors and teachers, monastics vow to give themselves freely.
Vow of stability – This vow requires that monastics have completed major life changes in order to give themselves wholeheartedly to their vows. (this does not preclude stable monogamous relationships, however parenting must be examined closely on a case by case basis).
Vow of selflessness – The realization and actualization of one’s life as the life of all beings, rather than a personal entity.
Vow to aspire to the Buddha way – To act as a model of the manifestation of the moral and ethical teachings of the Buddha, manifesting wisdom and compassion in all actions.
Brahmajala ordination entails a lifetime commitment to these vows. Priest candidates need to personally embrace these vows, investigating their internal motivations and possible limitations within the guidelines that the vows provide. Priests make the ultimate visible commitment to the teacher, the teachings and practices of the Sangha.
To become a Priest, the applicant must have been actively practicing as a Novitiate for at least twenty-four months, have graduated from the Seminary Program and taken and passed the Bodhisattva Priest certification test.
The first requirement is that Priests should dedicate all of their extra energy to helping the Zen community by volunteering in every capacity required there; and must have the approval of the Zen center’s Guiding Teacher.
Ordained Clothing (Kāṣāya)
Priests wear a Jiāshā Summer Brown Bangasa as well as a Summer Brown Full Gasa for ceremonial wear. Priests also wear the Hǎiqīng 海青 (Long Robe)
The Precepts which a Priest takes have their origin in the Brahmajala Sūtra and have been handed down since at least the time of the Great Indian Ancestor Kumarajiva.
The Fifty Eight Precepts:
11. I vow to respect my teachers and friends in the Dharma
12. I vow to abstain from entering into intoxicating situations or consuming substances intended to distract from this moment.
13. I vow to be conscious of what I consume, the way in which it was produced, and what harm might result from my consuming it. I vow to bring awareness to the impact of what I ingest and take care not harm myself or any other beings in the process.
14. I vow to maintain the integrity and sanctity of the teacher/clergy to student relationship by never entering into a sexual or otherwise inappropriate relationship and thereby violating the trust of the student as well as the entire sangha.
15. I vow to encourage others to view past mistakes as learning opportunities that enable them to make better choices in the future.
16. I vow to always request the Dharma and make offerings to visiting Sangha members
17. I vow to attend Dharma talks and events that will open my heart and mind; thus enabling my practice to grow stronger and allowing me to be of better service to others.
18. I vow not to divide the Dharma into separate vehicles or doctrines by placing one classification as higher or better than another.
19. I vow to always give care to the sick and the needy
20. I vow to abstain from the storing of weapons used to intentionally take away life.
21. I vow to abstain from serving as an emissary of the military, except in non-violent roles such as Chaplaincy, Medical Positions, and other roles that do not directly engage in the violent expression of military service.
22. I vow to conduct my livelihood in a way that that is helpful to myself and others and refrain from business practices that limit the freedom or happiness of others.
23. I vow to communicate in a way that is true, accurate and helpful and to refrain from speech meant to plant seeds of doubt, misinformation, or gossip.
24. I vow to support life by behaving in a way that respects and protects the environment as well as all beings and to refrain from activities that may cause harm.
25. I vow to teach the Dharma in a manner that inspires awakening and well-being for myself and others.
26. I vow to fully understand the Dharma so that I may teach it in a manner that is true, accurate, and helpful.
27. I vow to share the Dharma as freely as I have received it, with no personal gain as my motive.
28. I vow to serve others with commitment, kindness, and integrity.
29. I vow to communicate in a direct and compassionate manner that promotes harmony and to refrain from speech that contains hidden or implied messages meant to cause harm or unhappiness.
30. I vow to liberate all sentient beings from suffering and the causes of suffering.
31. I vow to treat others with respect and to refrain from behaving in a manner that violates, harms, or imposes revenge on others.
32. I vow to conduct myself in a manner that is consistent with the Dharma: to remain humble and accessible and to refrain from arrogant or self-important behavior.
33. I vow to teach the Dharma with generosity and an open heart
34. I vow to put the teachings of the Buddha-Dharma into practice in my everyday life and to teach others how to do the same.
35. I vow to be a Sangha member that acts with integrity and accountability.
36. I vow to share all offerings made to the Dharma or the Sangha
37. I vow to accept invitations given equally to all others and refrain from accepting invitations that exclude anyone based on gender, race, religion, physical condition, age, or sexual orientation.
38. I vow to be inclusive and to invite all people equally regardless of gender, race, religion, physical condition, or sexual orientation.
39. I vow to conduct my livelihood in a way that that is helpful to myself and others and refrain from business practices that limit the freedom or happiness of others.
40. I vow to give all Sangha members equal consideration and respect and to refrain from engaging in any actions that might cause division or conflict.
41. I vow respect all clergy members and Dharmic objects.
42. I vow to extend loving-kindness indiscriminately to all sentient beings, and to greet all experiences with openness, curiosity, and acceptance.
43. I vow to approach all beings with respect and dignity and refrain from objectifying others.
44. I vow to always keep a clear and open mind.
45. I vow to make great vows
46. I vow to make firm resolutions
47. I vow to keep myself safe whenever possible and to refrain from putting myself or others in environments where harm is more likely.
48. I vow to respect all members of the Sangha equally.
49. I vow to cultivate wisdom and good judgment.
50. I vow not to unfairly discriminate against others when conferring the precepts.
51. I vow equanimity in teaching the Dharma and will not to enter into teaching arrangements for the sake of profit.
52. I vow to offer the precepts only to those that wish to take them with an sincere and open heart.
53. I vow to uphold all of these precepts.
54. I vow to value the Sutras and the ethical guidelines set forth by the Buddha.
55. I vow to teach and serve all sentient beings in ways that are appropriate for who they are.
56. I vow to teach the Dharma in ways that are appropriate and helpful and to refrain from teaching in ways that cause harm.
57. I vow to consistently support the Dharma in my daily life.
58. I vow to keep the Dharma fresh, alive, and vibrant and to refrain from any actions that might cause its destruction.
NOTE: These Fifty-Eight Precepts are additions to the previous Ten Precepts.
Monk - (Bhikṣu / Bhikṣuṇī)
The Buddhist monastic vows within the Five Mountain Zen Order were intended for only a select very few individuals. They are both rigorous and demanding and they are also ultimately liberating. Because these vows ask much more of the person who is receiving them than do the Brahmajala Priest Precepts, they must be studied and clarified carefully by those who are called to them. In greater detail, the five vows are:
Full ordination entails a lifetime commitment to these vows. Monastic candidates need to personally embrace these vows, investigating their internal motivations and possible limitations within the guidelines that the vows provide.
Monks make the ultimate visible commitment to the teacher, the dharma and practices of the Mahasangha. This position signifies that they are a senior elder having fulfilled the additional requirements of passing the Advanced Seminary program for Monastics. Monks have the additional responsibility to perform some of the advance Buddhist ceremonies, and are encouraged to enter the service of the community in an interactive role.
To become a Monk, the applicant must have been actively practicing as a Novice for at least twenty-four months, have graduated from a Seminary Program and may be required to take and pass the Bodhisattva Monk certification test.
The first requirement is that Monks should dedicate all of their extra energy to helping the Zen community by volunteering in every capacity required there; and must have the approval of the Zen center’s Guiding Teacher.
Ordained Clothing (Kāṣāya)
Monastics wear a Jiāshā Summer Brown Bangasa as well as a Summer Brown Full Gasa for ceremonial wear. Monastics also wear the Hǎiqīng 海青 (Long Robe)
The Precepts which a Monastic takes have their origin in the Brahmajala Sūtra and have been handed down since at least the time of the Great Indian Ancestor Kumarajiva.
A Summary of the Dharmagauptaka Bhikșu Prātimokṣa (250 Monastic Precepts)
A Summary in Twenty-five precepts by Most Venerable Thich Thien An
(Derived from the Sūtra of the Mūlasarvāstivādins)
The Four Pārājika Rules – Grave Offences that require expulsion from the Sangha.
1. Do not commit adultery, including sexual congress with a corpse, animal, or object.
2. Do not commit theft.
3. Do not take, or cause to be taken, a human life.
4. Do not claim power, or attainments you do not possess.
The Thirteen Saṅghādisesa Rules – Serious Offences that requiring confession to the Sangha (five or more monks) and suspension by the Sangha.
5. Do not, with a perverted mind, touch, or speak to a woman.
6. Do not act as a go-between, for the purpose of sex or marriage, for a man and woman.
7. Do not build, or have built, a dwelling or Vihara without the approval of the Sangha.
8. Do not, through malice, falsely accuse another monk of a grave offence.
9. Do not cause disharmony within the Sangha, with the intent of causing a schism.
10. Do not hide, or protect, a monk bent on causing disharmony and schism within the Sangha.
11. Do not corrupt families, or practice evil.
12. Do not be difficult to speak with concerning your accordance with the dharma.
13. Do not give the appearance of a wrong doing by going with a woman to a concealed place, or an open place, where one might speak to a woman with wicked words about unlawful sexual intercourse.
14. Do not hoard robes, keeping more than meets the practical needs of a monk.
15. Do not have more than one bowl or ground cloth.
16. Do not ask a layman, or laywoman, for a robe, bowl, or ground cloth that is not needed.
17. Do not knowingly confiscate wealth belonging to the Sangha.
The Nissaggiya Pācittiya Rules – Minor Offences requiring confession to a senior monk.
18. Do not speak a conscious lie.
19. Do not destroy seeds and vegetables.
20. Do not be vexing and abusive.
21. Do not speak of the defects of men.
22. Do not slander a monk.
23. Do not quit a monastery, or Sangha dwelling, without permission.
24. Do not strike another monk, or threaten another monk, in anger.
25. Do not intentionally deprive an animal of life.
The Pāṭidesanīya Rules – Offences concerning deportment requiring self-confession.
1. Conduct oneself in a proper, and mindful manner as a monk, whether walking, sitting, or laying down.
2. Keep ones clothes and robes, clean and presentable.
3. Keep one’s self, clean and presentable.
4. Keep ones living and practice place, clean and presentable.
5. Conduct oneself in a mild manner, avoiding anger and contention, with senior and junior mo
- Vow of simplicity – A vow of restraint, which means monastics are mindful of their actions, consumptions and lifestyle.
- Vow of service – Following the guidance of seniors and teachers, monastics vow to give themselves freely.
- Vow of stability – This vow requires that monastics have completed major life changes in order to give themselves wholeheartedly to their vows. (this does not preclude stable monogamous relationships, however parenting must be examined closely on a case by case basis).
- Vow of selflessness – The realization and actualization of one’s life as the life of all beings, rather than a personal entity.
- Vow to aspire to the Buddha way – To act as a model of the manifestation of the moral and ethical teachings of the Buddha, manifesting wisdom and compassion in all actions.
- Vow to always represent yourself in the manner of a Bodhisattva – This means always wearing Monastic Clothing in all venues of your life, the reason for this is to make yourself available to all who see you while you are out in the public eye. Monks are expected to engage themselves in the world (Monastery Without Walls) 24 hours a day.
Full ordination entails a lifetime commitment to these vows. Monastic candidates need to personally embrace these vows, investigating their internal motivations and possible limitations within the guidelines that the vows provide.
Monks make the ultimate visible commitment to the teacher, the dharma and practices of the Mahasangha. This position signifies that they are a senior elder having fulfilled the additional requirements of passing the Advanced Seminary program for Monastics. Monks have the additional responsibility to perform some of the advance Buddhist ceremonies, and are encouraged to enter the service of the community in an interactive role.
To become a Monk, the applicant must have been actively practicing as a Novice for at least twenty-four months, have graduated from a Seminary Program and may be required to take and pass the Bodhisattva Monk certification test.
The first requirement is that Monks should dedicate all of their extra energy to helping the Zen community by volunteering in every capacity required there; and must have the approval of the Zen center’s Guiding Teacher.
Ordained Clothing (Kāṣāya)
Monastics wear a Jiāshā Summer Brown Bangasa as well as a Summer Brown Full Gasa for ceremonial wear. Monastics also wear the Hǎiqīng 海青 (Long Robe)
The Precepts which a Monastic takes have their origin in the Brahmajala Sūtra and have been handed down since at least the time of the Great Indian Ancestor Kumarajiva.
A Summary of the Dharmagauptaka Bhikșu Prātimokṣa (250 Monastic Precepts)
A Summary in Twenty-five precepts by Most Venerable Thich Thien An
(Derived from the Sūtra of the Mūlasarvāstivādins)
The Four Pārājika Rules – Grave Offences that require expulsion from the Sangha.
1. Do not commit adultery, including sexual congress with a corpse, animal, or object.
2. Do not commit theft.
3. Do not take, or cause to be taken, a human life.
4. Do not claim power, or attainments you do not possess.
The Thirteen Saṅghādisesa Rules – Serious Offences that requiring confession to the Sangha (five or more monks) and suspension by the Sangha.
5. Do not, with a perverted mind, touch, or speak to a woman.
6. Do not act as a go-between, for the purpose of sex or marriage, for a man and woman.
7. Do not build, or have built, a dwelling or Vihara without the approval of the Sangha.
8. Do not, through malice, falsely accuse another monk of a grave offence.
9. Do not cause disharmony within the Sangha, with the intent of causing a schism.
10. Do not hide, or protect, a monk bent on causing disharmony and schism within the Sangha.
11. Do not corrupt families, or practice evil.
12. Do not be difficult to speak with concerning your accordance with the dharma.
13. Do not give the appearance of a wrong doing by going with a woman to a concealed place, or an open place, where one might speak to a woman with wicked words about unlawful sexual intercourse.
14. Do not hoard robes, keeping more than meets the practical needs of a monk.
15. Do not have more than one bowl or ground cloth.
16. Do not ask a layman, or laywoman, for a robe, bowl, or ground cloth that is not needed.
17. Do not knowingly confiscate wealth belonging to the Sangha.
The Nissaggiya Pācittiya Rules – Minor Offences requiring confession to a senior monk.
18. Do not speak a conscious lie.
19. Do not destroy seeds and vegetables.
20. Do not be vexing and abusive.
21. Do not speak of the defects of men.
22. Do not slander a monk.
23. Do not quit a monastery, or Sangha dwelling, without permission.
24. Do not strike another monk, or threaten another monk, in anger.
25. Do not intentionally deprive an animal of life.
The Pāṭidesanīya Rules – Offences concerning deportment requiring self-confession.
1. Conduct oneself in a proper, and mindful manner as a monk, whether walking, sitting, or laying down.
2. Keep ones clothes and robes, clean and presentable.
3. Keep one’s self, clean and presentable.
4. Keep ones living and practice place, clean and presentable.
5. Conduct oneself in a mild manner, avoiding anger and contention, with senior and junior mo