151.Transmitting the Five Ten and Lay Boddsattva Precepts Cover

Tủ Sách Bảo Anh Lạc 151

THE TRANSMITTING CEREMONY

OF LAY PRECEPTS (The Five, Ten and Lay Bodhisattva Precepts)

Bhikṣuṇī TN Giới Hương

HƯƠNG SEN Publishing

HƯƠNG SEN BUDDHIST TEMPLE

19865 Seaton Avenue, Perris, CA 92570, USA

Tel: 951-657-7272, Cell: 951-616-8620

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First Edition 2026 by Huong Sen Buddhist Temple in the United States.

Introduction 5
The Ordinands request the Precepts 7

The incense offering 10

Salutation in gratitude the Buddhas 12
Gratitude the Buddhas in the Past 13
Gratitude the Arahat Ancestors 15
The repentance gatha 16
Opening verse 17
Transmitting the Three Refuges and the Five Precepts 17

The karma-vacana: The formal legal acts of the Sangha 17

The four gratitudes 19
The repentance 20
The meaning of the Three Refuges and the Five Precepts 23

The transmission of the Three Jewels 27
The transmission of the Five Precepts 30

Transmitting the Ten Precepts 35
Transmitting the Lay Bodhisattva 41
- The seven karmic obstacles 42
- Invite Buddhas and Boddhisattvas to be our Masters 44

The Buddhas present

the Boddhisattava Precepts 47

Receiving the indestructible faith 50
Petitioning the Triple Gem

to bear witness 51

Proclaiming the Six Major Precepts 53

The insight that brings us to the other shore 56

Read the names of Buddhas and Bodhisattvas 59

May the day and night be well 61
Salutation thousands Buddhas in three times 62

Taking refuge at Three Jewels 63
Sharing the merit and verse for closing 65
The divine gatha 66
Expression of gratitude to the Venerable Precept Council 68

Present the certificates and books to ordinands 73

1. INTRODUCTION

The Leader:

Today, [Date ], the Bhikṣuṇī Sangha from

various Buddhist temples has gathered here at Hương Sen Buddhist Temple, California, to conduct the Transmission Ceremony of the Three Refuges, the Five Precepts, the Ten Precepts, and the Lay Bodhisattva Precepts.

The names of the Ordinands registering to receive the Three Refuges and the Five Precepts are: [Names ]

The names of the Ordinands registering to receive the Ten Precepts are: [Names ]

The names of the Ordinands registering to receive the Lay Bodhisattva Precepts are: [Names ]

We warmly welcome all of you today. We are joyful to support you in receiving these precepts, which will guide your cultivation of morality, transform you into pure citizens of both society and the Buddhist community, and help you progress day by day on the path to enlightenment.

We would also like to express our deepest gratitude to all the venerable Bhikṣuṇīs. Despite your busy schedules at your respective temples, your great compassion has brought you here to organize and transmit the Three Refuges, the Five Precepts, the Ten Precepts, and the Lay Bodhisattva Precepts.

May the Buddhas bless our ceremony with success.

May our Venerable Dharma Masters enjoy long life and good health.

May all Buddhists remain deeply devoted to the practice of Precepts, Concentration, and Wisdom.

Namo Shayamuni Buddha witness! (o)

2. THE ORDINANDS REQUEST THE PRECEPTS

(One representative of the Ordinands read)

The Ordinand: Namo Shakyamuni Buddha.

Respectfully to the Venerable Abbess Master and the Venerable Sangha, and to the community. We know that we are the most fortunate people. Thanks to our blood ancestors and spiritual ancestors who have planted good seeds within us, today we have the blessed opportunity to encounter the path of mindfulness practice. This path helps us to stop and live deeply in the present moment so that we can be nourished and healed, and generate joy for ourselves and those around us. ¹

The Buddha taught:

The Five Precepts are the most fundamental moral standards that a lay Buddhist vows to observe after the ceremony of Taking Refuge in the Triple Gem (Refuge in the

(Footnote: 1.Nghi thức truyền giới, Thích Nhất Hạnh. https://langmai.org/phat-duong/nghi-thuc-truyen-gioi/)

Buddha, the Dharma, and the Sangha). This serves as the foundation for protecting one’s moral character and ensuring a life of peace, happiness, and freedom from degeneration.

The Ten Precepts for lay practitioners (also known as the Ten Wholesome Actions) expand in greater detail upon the Five Precepts, delving deeper into purifying all three karmas: Body (actions), Speech (words), and Mind (thoughts). This is a path of cultivation that elevates moral quality and directs one toward blissful heavenly realms.

Unlike the Five Precepts or the Ten Wholesome Actions, which primarily focus on self-restraint and self-deliverance (self- directed liberation), the Lay Bodhisattva Precepts emphasize generating the expansive Bodhicitta (the mind of enlightenment)— simultaneously cultivating oneself while actively engaging in delivering and bringing benefits to all sentient beings (other-directed liberation). This is the highest and most sacred level of ethical discipline for a lay practitioner.

For a long time, our hearts and minds have always aspired toward the Five Precepts, the Ten Precepts, and the Lay Bodhisattva Precepts of our Original Master, just like young sprouts awaiting refreshing rain, or travelers catching sight of a lighthouse. This truly reflects the golden words of teaching from our Compassionate Buddha.

Now, the Precept Platform is solemnly purified, and the Most Venerable Bhikṣuṇīs of the Precept Council, out of your profound compassion and disregarding their countless busy Buddhist affairs, have assembled at Huong Sen Buddhist Temple to open this Precept Platform. We sincerely prostrate with our entire hearts and earnestly entreat the Most Venerable Bhikṣuṇīs to look upon us with compassion, ascend the platform, and bestow upon us the Five Precepts, the Ten Wholesome Precepts, and the Lay Bodhisattva Precepts, so that we may be deeply imbued with these boundless merits.

We know that these Precepts embody this path in a complete and concrete way. We respectfully request our Venerable Master, the Sangha, and our spiritual ancestors to accept our request and transmit the precepts to us. (bow, o)

The Precept Master Responds:

We joyfully accept your request. You are fortunate to have encountered this beautiful path and to have enough good conditions to follow it. May you all successfully receive, uphold and maintain these sacred precepts (o)

The Ordinand: We express our deep gratitude to our Venerable Masters and the Sangha for accepting our request. We will wholeheartedly follow the teachings of our Venerable Masters. (bow, o)

3. THE INCENSE OFFERING

The Leader: We shall now begin our prayers, chanting, and the solemn ritual of precept transmission.

Upon hearing the sound of the bell, please prostrate to express your gratitude to the Buddhas and Boddhisattvas. (o)

In gratitude, we offer this incense to all Buddhas and Bodhisattvas throughout space and time. (o)

May it be fragrant as Earth herself, reflecting our careful efforts, our wholehearted mindfulness, and the fruit of understanding, slowly ripening. (o)

May we and all beings be companions of Buddhas and Bodhisattvas. (o)

May we awaken from forgetfulness and realize our true home. (o)

Namo offering the Incense Bodhisattva Mahasattvas. (3 times) (ooo)

4. SALUTATION IN GRATITUDE THE BUDDHAS

(All Sangha members recite. All touch the earth one time at the sound of each bell)

Offering light in the Ten Directions, the Buddha, the Dharma, and the Sangha, to whom we bow in gratitude. (o) (1 prostration)

Teaching and living the way of awareness in the very midst of suffering and confusion, Shakyamuni Buddha, the Fully Enlightened One, to whom we bow in gratitude. (o) (1 prostration)

Cutting through ignorance, awakening our hearts and our minds, Manjushri, the Bodhisattva of Great Understanding, to whom we bow in gratitude. (o) (1 prostration)

Working mindfully, working joyfully for the sake of all beings, Samantabhadra, the Bodhisattva of Great Action, to whom we bow in gratitude. (o) (1 prostration)

Seed of awakening and loving kindness in children and all beings, Maitreya, the Buddha to-be-born, to whom we bow in gratitude. (o) (1 prostration)

Seeing the Buddha in everyone, Sadaparibhuta, the Bodhisattva of Constant Respect, to whom we bow in gratitude. (o) (1 prostration)

Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in gratitude. (ooo) (1 prostration)

5. GRATITUDE THE BUDDHAS IN THE PAST

(All touch the earth one time at the sound of each bell)

The Buddha Vipashyin, to whom we bow in gratitude. (o) (1 prostration)

The Buddha Shikhin, to whom we bow in gratitude. (o) (1 prostration)

The Buddha Vishvabhu, to whom we bow in gratitude. (o) (1 prostration)

The Buddha Krakkucchandha, to whom we bow in gratitude. (o) (1 prostration)

The Buddha Konagamana, to whom we bow in gratitude. (o) (1 prostration)

The Buddha Kashyapa, to whom we bow in gratitude. (o) (1 prostration)

The Buddha Shakyamuni, to whom we bow in gratitude. (o) (1 prostration)

The Bodhisattva of Great Understanding, Manjushri, to whom we bow in gratitude. (o) (1 prostration)

The Bodhisattva of GreatAction, Samantabhadra, to whom we bow in gratitude. (o) (1 prostration)

The Bodhisattva of Great Compassion, Avalokiteshvara, to whom we bow in gratitude. (ooo) (1 prostration)

6. GRATITUDE THE ARAHAT ANCESTORS

(All touch the earth one time at the sound of each bell)

The Bodhisattva of the Great Vow, Kshitigarbha, to whom we bow in gratitude. (o) (1 prostration)

The Venerable Kashyapa, to whom we bow in gratitude. (o) (1 prostration)

The Venerable Shariputra, to whom we bow in gratitude. (o) (1 prostration)

The Venerable Maudgalyayana, to whom we bow in gratitude. (o) (1 prostration)

The Venerable Upali, to whom we bow in gratitude. (o) (1 prostration)

The Venerable Ananda, to whom we bow in gratitude. (o) (1 prostration)

The Bhikṣuṇī Mahaprajapati Gautami, to whom we bow in gratitude. (o) (1 prostration)

In the various generations, the Ancestors and Forefathers to whom we bow in gratitude. (o) (1 prostration)

The Patriarchal Masters of India, China, Vietnam, and the United States, to whom we bow in gratitude.(ooo) (1 prostration)

7. THE REPENTANCE GATHA

All wrongdoing arises from the mind.

When the mind is purified, what trace of wrong is left?

After repentance, my heart is light like the white clouds

that have always floated over the ancient forest in freedom. (o)

Namo the Repentance Bodhisattva Mahasattvas. (3 times) (ooo)

8. OPENING VERSE

The Vinaya is deep and lovely.

We now have a chance to see, study, and practice it.

We vow to realize its true meaning.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

9. TRANSMITTING CEREMONY OF THE THREE REFUGES AND THE FIVE PRECEPTS

THE KARMA- VACANA: THE FORMAL LEGAL ACTS OF THE SANGHA (Tác pháp yết ma)²

The Karma-Acarya Master (Yết ma A xà lê) asks and the Sangha MC (Điển lễ) replies:

(Footnote 2.The Ordination Ceremony (Nghi thức truyền giới), Thích Nhất Hạnh. https://langmai.org/phat-duong/nghi-thuc-truyen-gioi/)

Ask: Has the Sangha gathered in full?

Answer:Yes, the Sangha has gathered in full.

Ask: Is there harmony?

Answer: Yes, there is harmony.

Ask: For what purpose has the Sangha gathered today?

Answer: Yes, to perform the Karma Acarya ritual for transmitting the Five precepts….

Ask: May the community listen! Today is (day... month ... year...), the day chosen to transmit the Three Refuges and the Five Precepts... We have gathered punctually, and the Sangha agrees and is ready to support the transmission of the Three Refuges and the Five Precepts in the spirit of harmony.

Therefore, the transmission of the trainings is valid and legal. As announced, is the request complete?

Answer: Complete. (o)

9.2. PAYING HOMAGE TO THE FOUR GRATITUDES

The Upadhyaya Instructor (Giáo thọ A xà lê):

Today the Sangha has gathered to witness and support the ceremony of taking refuge in the Three Jewels for Buddhists whose names are…

May the community follow their breathing and dwell in mindfulness while listening to three sounds of the large bell. The sound of the bell is the call of the Buddha to bring everyone back to the state of mindfulness. (ooo)

The Ordinands whose names follow, please stand up and join your hands in a lotus bud before the Three Jewels (read the names). Upon hearing the words and the sound of the bell, please bow down:

• The Ordinands, being grateful to their parents for giving them birth, bow down in deep respect to the Three Jewels ever- present in the ten directions. (o)

The Ordinands, being grateful to their teachers for instructing and guiding them, bow down in deep respect to the Three Jewels ever-present in the ten directions. (o)

The Ordinands, being grateful to their friends and spiritual mentors (good kalyanamitras) for supporting them, bow down in deep respect to the Three Jewels ever-present in the ten (o)

• The Ordinands, being grateful to all living beings, plants, minerals, and the earth, bow down in deep respect to the Three Jewels ever-present in the ten directions. (ooo)

REPENTANCE

The Karma-Acarya Master (Yết ma A xà lê): Dear Ordinands, please listen attentively!

In Vinaya, it is taught: Those who take refuge in the Triple Gem must first repent so that their bodies and minds may become pure. Just as one must rinse a bottle thoroughly before filling it with sweet nectar, a person receiving the Refuges and Precepts must first practice repentance to eliminate afflictions and purify the mind. Only then can they receive the pure Refuges and Precepts.

But what is the true meaning of repentance? Sám (Ksama) means to feel contrition, to openly confess one’s faults, and to abandon the mistakes one has made—not only the wrongdoings of this single lifetime, but also those committed across many lifetimes in the past. All must be repented.

Hối means to feel remorse. It means recognizing our faults so that we can abandon them, transforming ourselves for the better, and preventing those wrongdoings from arising ever again. It is just like washing a soiled garment clean: once it is washed, we must carefully preserve it so it does not get dirty again.

Dear Ordinands, you have now clearly heard the explanation of the meaning of repentance. Therefore, please stand up, join your palms upright, and repeat exactly what I say after me, so that your bodies and minds may be purified through repentance.

The Ordinands kneel and sincerely join their palms and read after me:

My name is from time immemorial until this very day, have mistakenly created various wrongdoings.

Today, I sincerely repent. I vow to avoid all unwholesome actions and resolve to perform all good deeds. I humbly pray that the Triple Gem, in its great compassion, will protect and support me, causing my disciples’ negative karma to be eradicated, my blessings to arise, my wholesome roots to increase, and my obstacles and misfortunes to be averted. May I be adorned with blessings and wisdom in this present life, and ultimately be reborn in the land of the Buddha. (o)

The Ceremony MC (Điển lễ) chants:

With deep reverence, we prostrate. Homage to the Bodhisattva Mahasattva Who Hears and Accepts Repentance. (1 prostration, o)

The Ordinands sit down to listen to the explanation of Taking Refuge.

9.4. THE MEANING OF THE THREE REFUGES AND THE FIVE PRECEPTS

The Upadhyaya Instructor (Giáo thọ A xà lê):

Dear Ordinands, please listen attentively! Just now, you performed the repentance ritual, and your bodies and minds have become pure. Only now can you take refuge in the Triple Gem. Before taking refuge, you must understand clearly the meaning of the precepts and of taking refuge.³

The Buddha taught: A journey of ten thousand miles begins with the very first step. Therefore, to attain Buddhahood after three great countless eons (Asamkhyeya- kalpas), one must first awaken the Bodhi mind (Bodhicitta). To adorn oneself with the Six Paramitas (Perfections) and the myriad

(Footnote 3.The Ordination Ceremony for Nuns (Giới Đàn Ni), compiled and translated by Venerable Thích Minh Phát, Religious Publish- ing House, 2013, pp. 19-20.)

wholesome practices, one must rely on the precepts as the foundation.

The precepts are the foundation from which all wholesome roots and merits arise; they are the fertile ground from which all things grow. The precepts are the great path leading to the human and heavenly realms, and the sole gateway into the palace of Nirvana. If anyone wishes to end all suffering, they must receive and uphold the Three Refuges (three places of reliance) and the Five Precepts.

Zen Master Thích Nhất Hạnh has explained the Five Precepts⁴ as follows:

The First Precept: Reverence for Life (Protection of Life)

Meaning: Cultivating compassion, aware of the suffering caused by the destruction of life. Committing to practice mindfulness to protect the lives of humans, animals, plants, and the environment of life; neither killing (Footnote 4.The Ceremony for the Transmission of the Three Refuges and the Five Precepts (Nghi thức truyền thọ Ba Quy và Năm Giới), Thích Nhất Hạnh.

https://langmai.org/tang-kinh-cac/vien-sach/thien-tap/de-co- mot-tuong-lai/chuong-5-nghi-thuc-truyen-tho-ba-quy-va-nam- gioi/)

nor allowing others to kill.

The Second Precept: True Happiness (Non-stealing)

Meaning: Practicing right livelihood and sharing material resources with those in need. Committing not to take as personal property anything that does not belong to you, respecting the right to ownership of others, and preventing exploitation.

The Third Precept: True Love (Respecting the Body / Sexual Responsibility)

Meaning: Protecting families and oneself, recognizing the suffering caused by sexual misconduct. Committing to practice responsibility, cultivating true love based on mutual respect, long-term commitment, and protecting the integrity of everyone.

The Fourth Precept: Deep Listening and Loving Speech (Truthful Communication)

Meaning: Cultivating the capacity for truthful and constructive communication. Committing not to speak words that cause division, hatred, or untruth. Using loving speech (words that are easy to hear) to bring joy and harmony, and practicing deep listening to understand the suffering of others.

The Fifth Precept: Nourishment and Healing (Non-consumption of Alcohol and Toxins)

Meaning: Aware of the damage caused by toxic substances to the body, mind, and collective consciousness. Committing to mindful consumption (of food, movies, the internet, and social media); not using alcohol, drugs, or other toxins to feed or cover up the pain and suffering within.

The practice of the Five Precepts guides human beings toward a lifestyle of peace and happiness, creating a civilized, responsible, and peaceful community.

To speak fully, “Quy y” means to take refuge in the Triple Gem (Tam Bảo). “Quy” means to return; “Y” means to rely upon—to return and rely upon the Buddha, the Dharma, and the Sangha. For countless lifetimes and eons, we have been lost in delusion and intoxication; now we must return to the True Dharma and rely on the Triple Gem.

In worldly life, relying on parents, spouses, siblings, and friends does not bring ultimate or perfect safety. Therefore, we must rely on the Buddha, who is a being of equal and boundless compassion, like a loving father. We must rely on the Dharma, which is the method to dissolve suffering, like an excellent medicine that cures diseases. We must rely on the Sangha, who are the teachers of great wisdom propagating the Dharma for the benefit of all living beings. This alone is true and complete safety.

9.4. THE TRANSMISSION OF THE THREE JEWELS

The Karma-Acarya Master (Yết ma A xà lê) teaches:

Today the Sangha has gathered to witness

and support the Buddhists whose names are…... in the ceremony of vowing to receive and practice the Three Refuges.

As those who have a deep connection with the Dharma, you have clearly seen the path of love and understanding that our ancestors have followed for many generations, and today you have mindfully made the vow to take refuge in the Three Jewels.

Taking refuge in the Three Jewels means turning back and relying on the Buddha, the Dharma, and the Sangha. The Buddha, the Dharma, and the Sangha are three precious jewels.

Taking refuge in the Buddha means turning back and relying on the awakened one, who is capable of showing us the way in life.

Taking refuge in the Dharma means turning back and relying on the path of wisdom and compassion, which is the path of understanding and love.

Taking refuge in the Sangha means turning back and relying on the community of those who are practicing the path of wisdom and compassion and living mindfully.

The Buddha, the Dharma, and the Sangha are present in the ten directions of the world, but they are also present within every person and every species. Turning back and relying on the Buddha, the Dharma, and the Sangha also means trusting in the capacity for awakening within our own nature, in the capacity to unfold and develop understanding and love within ourselves, and in the capacity to practice the path as individuals and as a community.

May the Ordinands respectfully repeat these three great vows from the Odination Master (Hòa thượng đầu đàn).

The Leading Odination Master (Hòa thượng đầu đàn):

My name is…... I vow for the rest of our lives to take refuge in the Buddha, the one who shows me the way in this life. (o)

My name is…... I vow for the rest of our lives to take refuge in the Dharma, the path of love and understanding. (o)

My name is…... I vow for the rest of our lives to take refuge in the Sangha, the community of those who vow to live a life of mindfulness. (ooo)

My name is……., I took refuge in the Buddha, the Dharma, and the Sangha already.

Having taken refuge in the Buddha, we are free from falling into the realm of Hell.

Having taken refuge in the Dharma, we are free from falling into the realm of Hungry Ghosts.

Having taken refuge in the Sangha, we are free from falling into the realm of Animals. (ooo)

9.5. THE TRANSMISSION OF THE FIVE PRECEPTS

The Odination Master (Hòa thượng đầu đàn):

Dear Ordinands, please listen attentively! Previously, the Three Refuges in the Buddha, Dharma, and Sangha were transmitted to you, and the essence of the refuges has been perfectly fulfilled.

Now, I will transmit the signs of the Five

Precepts⁵ to you. You must focus with a sincere heart, listen carefully, and receive them.

(Footnote 5.The Ordination Ceremony for Nuns (Giới Đàn Ni), compiled and translated by Venerable Thích Minh Phát, Religious Publish- ing House, 2013, pages 20-28.)

However, you must first examine and decide for yourselves: if there is a precept you can uphold, when I ask, you should reply loudly, “Yes, I can.”

If there is a precept you cannot uphold, remain silent. You should measure your own capacity and receive as many precepts as you can; you are not forced to receive all five.

Please Ordinands kneel upright, sincerely join palms, and listen.

1. The First Precept: From now until the end of your life, do not kill living beings. Vow to cultivate compassion in order to protect the lives of humans, animals, plants, and the environment of life. This is a precept for lay Buddhists; can you uphold it? (o)

Response: “Yes, I can.” (o)

2. The Second Precept: From now until the end of your life, do not engage in stealing or greed. Vow to share your time, energy, and material resources with those in need.

(Footnote 6.The Ceremony for Transmitting the Three Refuges and Five Pre- cepts, Thích Nhất Hạnh.)

This is a precept for lay Buddhists; can you uphold it? (o)

Response: “Yes, I can.” (o)

3. The Second Precept: From now until the end of your life, do not engage in sexual misconduct. Vow to protect the integrity and safety of individuals, families, and society. This is a precept for lay Buddhists; can you uphold it? (o)

Response: “Yes, I can.” (o)

4. The Fourth Precept: From now until the end of your life, do not speak untruths. Vow to learn the practices of Loving Speech and Deep Listening to offer joy to others, alleviate their suffering, and help bring peace and reconciliation among individuals, nations, races, and religions. This is a precept for lay Buddhists; can you uphold it? (o)

Response: “Yes, I can.” (o)

5. The Fifth Precept: From now until the end of your life, do not consume alcohol, drugs, or ingest/consume any products that contain toxins. This is a precept for lay Buddhists; can you uphold it? (o) Response: “Yes, I can.” (o)

The Upadhyaya Instructor (Giáo thọ A xà lê):

Dear Ordinands! You have officially received the Three Refuges and the Five Precepts. You now officially hold your Buddhist names, which means our wishes that your life will be as beautiful as the virtues your Buddhist names represent.

Today, you have become disciples of the Buddha and all Awakened Ones, having vowed to live according to His mindful way of life. Starting from today, you must mindfully learn and practice daily according to the path of wisdom and compassion, which means developing your capacity for understanding and love.

Also starting today, you must learn to rely on your local community or nearby temple to uphold the Five Precepts and join retreats, allowing you to cultivate your role as model, moral Buddhists. Congratulation!

By the merit of keeping these precepts, you will avoid falling into the three evil paths, and at the end of this life, you will be reborn in the Land of Ultimate Bliss if you mindfully recite the Buddha’s name with one-pointed mind.

You have now completed receiving the Three Refuges and the Five Precepts. Please stand up together to bow in gratitude to the Triple Gem. (o)

The Ceremony MC (Điển lễ) chants:

With deep reverence, we prostrate the eternally present Triple Gem—the Buddhas, the Dharma, and the Sangha— throughout all space, the entire cosmos, and the past, present, and future. (1 prostration, o).

10. TRANSMITTING CEREMONY OF THE TEN PRECEPTS

The Karma-Acarya Master (Yết ma A xà lê):

Dear Ordinands, you should know that at this very moment, the Heavenly Beings, Dragons, Eight Classes of Supernatural Beings, and Dharma-Protecting Benevolent Deities fill the entire space. They are joyfully praising you, saying:

‘In this Saha world, there are people who are steering clear of the ten unwholesome deeds to step onto the path of the ten wholesome deeds, bypassing the evil realms to reach the blissful realms of humans and heavenly beings.’

You should know that all Buddhas and Great Bodhisattvas throughout the infinite worlds of the ten directions are radiating boundless light—light of great wisdom, great compassion, great vows, and infinite Paramitas. They joyfully praise you, saying:

‘Presently in this Jambudvipa world, there are Buddhists who have just planted the seeds of the Bodhicitta Precepts, vowing to study and practice the Paramita deeds of a Bodhisattva, and who will be born into the family of the Tathagatas.’ Therefore, receive them with the utmost reverence and respect.

Dear Buddhists! With a single-minded and pure heart, face toward the Buddhas and Great Bodhisattvas of the ten directions across infinite worlds, and repeat after me to receive and uphold the ten wholesome deeds.

The Odination Master reads first, and the recipients repeat after her.

The Leading Odination Master (Hòa thượng đầu đàn):

1. Just as the Buddhas and Bodhisattvas permanently abstain from killing sentient beings and instead bring life to all species; I (Buddhist name) vow from now until

the end of my life to abstain from killing sentient beings and instead bring life to all species. (bow, o)

2. Just as the Buddhas and Bodhisattvas permanently abstain from stealing and instead practice generosity to help others; I..... (Buddhist name) vow from now until the end of my life to abstain from stealing and instead practice generosity to help all beings. (bow, o)

Just as the Buddhas and Bodhisattvas permanently abstain from sexual misconduct and instead bring pure conduct to everyone; I..... (Buddhist name) vow from now until the end of my life to abstain from sexual misconduct and instead bring pure conduct to (bow, o)

4. Just as the Buddhas and Bodhisattvas permanently abstain from lying and instead speak the truth; I... (Buddhist name) vow from now until the end of my life to abstain from lying and instead speak the truth.

Just as the Buddhas and Bodhisattvas permanently abstain from double-tongued speech and instead speak words of harmony and mutual affection; I….. (Buddhist name) vow from now until the end of my life to abstain from double-tongued speech and instead speak words of harmony and mutual (bow, o)

6. Just as the Buddhas and Bodhisattvas permanently abstain from embellished/ frivolous speech and instead speak words of benefit for everyone; I (Buddhist

name) vow from now until the end of my life to abstain from embellished speech and instead speak words of benefit for everyone. (bow, o)

7. Just as the Buddhas and Bodhisattvas permanently abstain from harsh words and instead speak gentle and loving words; I..... (Buddhist name)vow from now until the end of my life to abstain from harsh words and instead speak gentle and loving words. (bow, o)

8. Just as the Buddhas and Bodhisattvas permanently abstain from greed and stinginess and instead practice generosity; I….. (Buddhist name) vow from now until the end of my life to abstain from greed and stinginess and instead practice generosity. (bow, o)

Just as the Buddhas and Bodhisattvas permanently abstain from anger and instead practice compassion; I (Buddhist name) vow from now until the end of my life to abstain from anger and resentment and instead practice the compassionate mind and conduct. (bow, o)

Just as the Buddhas and Bodhisattvas permanently abstain from wrong views and stubborn attachments and instead cultivate right view and wisdom; I…..

(Buddhist name) vow from now until the end of my life to abstain from wrong views and stubborn attachments and instead cultivate right view and wisdom. (bow, o)

The Upadhyaya Instructor (Giáo thọ A xà lê): Dear Buddhists! You have vowed to receive, uphold, andcultivatetheten wholesome deeds;

from this moment onward, your wholesome roots, merits, and virtues shall arise. The Bodhicitta Precepts will be fulfilled through this, universally extending to all sentient beings, broadly practicing the training rules of a Bodhisattva, and fully accomplishing the Supreme Fruit of Enlightenment (Anuttara- Samyak-Sambodhi). Therefore, be diligent, energetic, and careful not to be negligent.

Precept Recipients (in unison): “We shall follow and fulfill these teachings.” (o)

The Ceremony MC (Điển lễ):

With utmost sincerity, we prostrate to the permanently abiding Triple Gem of the Ten Directions, the World-Honored Ones. (1 prostration, o)

Since you are receiving the Five Precepts, Ten Good Deeds and the Lay Bodhisattva Precepts today, please joyfully remain seated to continue receiving the Lay Bodhisattva Precepts. Afterward, the monastic community will distribute the Precept Certificates for all at the same time.”

11. THE TRANSMITTING CEREMONY OF THE LAY BODHISATTVA PRECEPTS

The Karma-Acarya Master (Yết ma A xà lê):

The Tathagata Vairocana universally proclaimed the Bodhisattva Precepts of the Inexhaustible Treasury to the great assembly. This is the supreme path that all Bodhisattvas must receive and uphold.

11.1. THE SEVEN KARMIC OBSTACLES

First, I must ask about the obstacles to receiving the precepts. Only if you are free from the seven karmic obstacles may you receive these precepts. I shall ask you now, and you must answer truthfully.

(Explanation given beforehand, followed by the questions.

Note: Since the Buddha has entered Parinirvana, actions in the present day such as intentionally damaging Buddha images, destroying stupas, or ruining temples carry a karmic weight equivalent to this offense.)

1. Question: Have you ever caused blood to flow from a Buddha’s body?

Answer: No, I don’t.

Question: Have you ever killed your father?

Answer: No, I don’t.

Question: Have you ever killed your mother?

Answer: No, I don’t.

4. Question: Have you ever killed your Precept Master/Upkeep Teacher?

Answer: No, I don’t.

5. Question: Have you ever killed your Instructor/Dharma Teacher?

Answer: No, I don’t.

Question: Have you ever disrupted the Sangha (the harmonious monastic community)?

Answer: No, I don’t.

7. Question: Have you ever killed an Arhat or Holy Person?

Answer: No, I don’t.

11.2. INVITE BUDDHAS AND BODDHISATTVASTOBEOURMASTERS

The Ceremony MC (Điển lễ) recites:

Dear Ordinands! If you wish to receive the precepts in total purity, you must be single- mindedly reverent, face toward the Triple Gem of the ten directions, and earnestly make your requests and bows.

Please stand up and prostrate in accordance with the sound of the bell.

With one heart, we pay homage to all Buddhas, the Honored Dharma, and the Sangha across the past, present, and future worlds;

to the Lord of the Enlightenment, Sakyamuni Buddha;

• to the Lord of the Brahma Net, Vairocana Buddha;

to the Bodhisattva of Great Wisdom, Manjusri;

• to the Bodhisattva of Great Vows and Conduct, Samantabhadra;

to the Bodhisattva of Great Compassion, Maitreya;

• to the Fundamental Honored One, Ksitigarbha;

and to all the Honored Bodhisattvas present in this assembly. (1 prostration, o)

Dear Ordinands! You must sincerely invoke: Sakyamuni Buddha to be your Precept Master; Manjusri and Maitreya Bodhisattvas to be your Instructors;

The Tathagatas of the ten directions to be your Witnessing Masters;

and the Great Bodhisattvas of the ten directions to be your fellow dharma-learners and companions. You must single-mindedly repeat after me to make these requests.

The Upadhyaya Instructor (Giáo thọ A xà lê): Please read after me:

• I, disciple, Buddhist name is......, with one heart, sincerely invoke Sakyamuni

Tathagata to be my Leading Ordination Master (Hòa thượng đàn đầu).

Relying on the Leading Ordination Master, I am able to receive the Bodhisattva Precepts. May you look upon us with compassion. (1 bow, o)

I, disciple, Buddhist name is......, with one heart, sincerely invoke Manjusri Bodhisattva to be my Karma-Acarya Master (Yết ma A xà lê).

Relying on the Karma-Acarya Master (Yết ma A xà lê), I am able to receive the Bodhisattva Precepts. May you look upon us with compassion. (1-bow, o)

I, disciple, Buddhist name is......, with one heart, sincerely invoke Maitreya Bodhisattva to be my Upadhyaya Instructor (Giáo thọ A xà lê). Relying on the Upadhyaya Instructor (Giáo thọ A xà lê), I am able to receive the Bodhisattva May you look upon us with compassion. (1 bow, o)

• I, disciple, Buddhist name is , with one heart, sincerely invoke the Tathagatas of the Ten Directions to be my Witnessing Masters (Tôn chứng sư).

Relying on the Witnessing Masters (Tôn chứng sư), I am able to receive the Bodhisattva Precepts. May ou look upon us with compassion. (1 bow, o)

I, disciple, Buddhist name is ,

with one heart, sincerely invoke the Great Bodhisattvas of the Ten Directions to be my companions and fellow learners.

Relying on the Bodhisattvas, I am able to receive the Bodhisattva Precepts. May you look upon us with compassion. (1 bow, o)

11.3. THE BUDDHAS PRESENT THE BODDHISATTAVE PRECEPTS

The Ceremony MC (Điển lễ) invites the Precept Masters to offer incense and formally petition the Buddha.

The Precept Master holds three incense sticks, kneels, and petitions the Buddhas and Bodhisattvas to bestow the Three Clusters of Pure Precepts (Tam tụ tịnh giới).

The Leading Odination Master (Hòa thượng đầu đàn):

We look up and pray to all Buddhas, Great Bodhisattvas, and the Sage Sangha across the ten directions and the three periods of time. These Precept Recipients today request us, whose names are (ten Precepts Masters), to follow the Buddhas and Bodhisattvas to receive the Three Clusters of Pure Precepts (Tam tụ tịnh giới).

These recipients are capable of generating deep faith in the profound and wonderful meaning of the Mahāyāna teachings. We pray that the Triple Gem will extend its compassionate heart and bestow the Three Clusters of Pure Bodhisattva Precepts (Tam tụ tịnh giới) upon these recipients.

(After the petition is completed, the Precept Masters returns to the seat. The The Ceremony MC (Điển lễ) addresses the recipients again):

Dear Ordinands! I shall now instruct you to ask for the Bodhisattva Precepts. Repeat after me:

“I sincerely pray that the Precept Masters will compassionately bestow upon me, whose Buddhist name............, all the pure Bodhisattva Precepts.” (bow, o)

The Leading Odination Master (Hòa thượng đầu đàn):

Dear Ordinands! Today you wish to receive all the training rules and pure precepts of the Bodhisattvas from us. These are the Precept of Restraint (safeguarding moral rules), the Precept of Gathering Wholesome Dharmas (cultivating good), and the Precept of Benefiting All Sentient Beings.

Such training rules and pure precepts were fully realized by all past Bodhisattvas, will be fully realized by all future Bodhisattvas, and are fully realized right now by all present Bodhisattvas across the ten directions.

Such training rules and pure precepts were

studied by all past Bodhisattvas, will be studied by all future Bodhisattvas, and are currently being studied by all present Bodhisattvas. Are you able to receive and uphold them?

Recipients answer: “Yes, I am able to receive and uphold them.”

11.4. RECEIVINGTHEINDESTRUCTIBLE FAITH

The Karma-Acarya Master (Yết ma A xà lê):

Dear Ordinands! Now you should receive the four objects of indestructible faith. You must receive them with the utmost sincerity.

I read first, and the you all repeat it.

• I, disciple, Dharma name is , from this body until my future lives, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and take refuge in the pure, true Dharma Precepts. (bow, o)

• I, Dharma name is..., with all my heart, make these vows:

Sentient beings are numberless, I vow to deliver them.

Afflictions are inexhaustible, I vow to extinguish them.

Dharma doors are boundless, I vow to learn them.

The Buddha Way is supreme, I vow to attain it.

Namo Samantabhadra Bodhisattva Mahasattva. (1 bow, o)

11.5. PETITIONING THE TRIPLE GEM TO BEAR WITNESS:

The Upadhyaya Instructor (Giáo thọ A xà lê):

Dear Buddhists! Now that you have made these vast vows, I shall formally petition the Triple Gem on your behalf to witness your reception of the precepts. Therefore, you must listen single-mindedly and reflect deeply.

You should know that upon the completion of the first Formal Legal Acts of the Sangha (Karma- vacana: pháp yết ma), the wholesome precept-energy across the worlds of the ten directions will be stirred by the power of your mental karma.

Upon the second Formal Legal Acts of the Sangha, the wholesome precept-energy across the ten directions will gather above you like clouds and a canopy covering your heads.

Upon the third Formal Legal Acts of the Sangha, the wholesome precept-energy across the ten directions will flow from the crowns of your heads into your minds and bodies, completely filling your direct retribution, and it will remain forever as the seed of Buddhahood until the end of your future lives.

This is the unmanifest precept-body (uncontrived moral essence) and untainted form-energy, obtained through the extraordinary response of your supreme wholesome minds. Therefore, you must bow your heads with total sincerity to receive it. (The precept recipients remain kneeling as before).

11.6. PROCLAIMING THE SIX MAJOR PRECEPTS

The Leading Odination Master (Hòa thượng đầu đàn) instructs:

Dear Ordinands!

Monastic Bodhisattvas have 10 Major Precepts of the Inexhaustible Treasury and 48 Minor Precepts, but as lay practitioners, you have only 6 Major Precepts and 28 Minor Precepts.

The masters will transmit and ask about the 6 precepts, so you must listen mindfully to receive and uphold them: