Materialien zum Neobuddhismus

Knackfuß-Bild

Wilhelm II.: "Völker Europas, wahrt Eure heiligsten Güter!"

2. International

4. Thích Nhất Hạnh


von Alois Payer

mailto: payer@payer.de


Zitierweise / cite as:

Payer, Alois <1944 - >: Materialien zum Neobuddhismus.  --  2. International. -- 4. Thích Nhất Hạnh. -- Fassung vom 2005-07-05. -- URL: http://www.payer.de/neobuddhismus/neobud0204.htm . -- [Stichwort].

Erstmals publiziert: 2005-06-21

Überarbeitungen: 2005-07-05 [Ergänzungen]; 2005-06-23 [Ergänzungen]

Anlass: Lehrveranstaltung Neobuddhismus, Univ. Tübingen, SS 1987, SS 2003, SS 2005

Copyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung des Verfassers.

Dieser Text ist Teil der Abteilung Buddhismus von Tüpfli's Global Village Library


0. Übersicht



Biographie von Thich Nhat Hanh



Abb.: Thích Nhất Hạnh
[Bildquelle: http://www.buddhismus.at/service/serv6.htm. -- Zugriff am 2005-05-14]

"Biography of Thich Nhat Hanh

One of the best known and most respected Zen masters in the world today, poet, peace and human rights activist, Thich Nhat Hanh has led an extraordinary life. Born in central Vietnam in 1926, Nhat Hanh was ordained a Buddhist monk in 1942, at the age of sixteen. Just eight years later, he co-founded what was to become the foremost center of Buddhist studies in South Vietnam, the An Quang Buddhist Institute.

In 1961, Nhat Hanh came to the United States to study and teach comparative religion at Columbia and Princeton Universities. But in 1963, his monk-colleagues in Vietnam invited him to come home to join them in their work to stop the US-Vietnam war. After returning to Vietnam, he helped lead one of the great nonviolent resistance movements of the century, based entirely on Gandhian principles.

In 1964, along with a group of university professors and students in Vietnam, Thich Nhat Hanh founded the School of Youth for Social Service, called by the American press the “little Peace Corps,” in which teams of young people went into the countryside to establish schools and health clinics, and later to rebuild villages that had been bombed. By the time of the fall of Saigon, there were more than 10,000 monks, nuns, and young social workers involved in the work. In the same year, he helped set up what was to become one of the most prestigious publishing houses in Vietnam, La Boi Press. In his books and as editor-in-chief of the official publication of the Unified Buddhist Church, he called for reconciliation between the warring parties in Vietnam, and because of that his writings were censored by both opposing governments.

In 1966, at the urging of his fellow monks, he accepted an invitation from the Fellowship of Reconciliation and Cornell University to come to the U.S. “to describe to [us] the aspirations and the agony of the voiceless masses of the Vietnamese people” (New Yorker, June 25, 1966). He had a densely packed schedule of speaking engagements and private meetings, and spoke convincingly in favor of a ceasefire and a negotiated settlement. Martin Luther King, Jr. was so moved by Nhat Hanh and his proposals for peace that he nominated him for the 1967 Nobel Peace Prize, saying, “I know of no one more worthy of the Nobel Peace Prize than this gentle monk from Vietnam.” Largely due to Thich Nhat Hanh’s influence, King came out publicly against the war at a press conference, with Nhat Hanh, in Chicago.

When Thomas Merton, the well-known Catholic monk and mystic, met Thich Nhat Hanh at his monastery, Gethsemani, near Louisville, Kentucky, he told his students, “Just the way he opens the door and enters a room demonstrates his understanding. He is a true monk.” Merton went on to write an essay, “Nhat Hanh Is My Brother,” an impassioned plea to listen to Nhat Hanh’s proposals for peace and lend full support for Nhat Hanh’s advocacy of peace. After important meetings with Senators Fullbright and Kennedy, Secretary of Defense McNamara, and others in Washington, Thich Nhat Hanh went to Europe, where he met with a number of heads of state and officials of the Catholic church, including two audiences with Pope Paul VI, urging cooperation between Catholics and Buddhists to help bring peace to Vietnam. In 1969, at the request of the Unified Buddhist Church of Vietnam, Thich Nhat Hanh set up the Buddhist Peace Delegation to the Paris Peace Talks. After the Peace Accords were signed in 1973, he was refused permission to return to Vietnam, and he established a small community a hundred miles southwest of Paris, called “Sweet Potato.” In 1976-77, Nhat Hanh conducted an operation to rescue boat people in the Gulf of Siam, but hostility from the governments of Thailand and Singapore made it impossible to continue. So for the following five years, he stayed at Sweet Potato in retreat – meditating, reading, writing, binding books, gardening, and occasionally receiving visitors.

In 1982, Thich Nhat Hanh established Plum Village, a larger, thriving retreat center near Bordeaux, France, where he has been living in exile from his native Vietnam. Since 1983 he has traveled to North America to lead retreats and give lectures on mindful living and social responsibility, “making peace right in the moment we are alive.” He has offered retreats for Vietnam veterans, mental health and social workers, prison inmates, ecologists, businessmen, police officers and members of Congress. In 1997, Nhat Hanh founded the Green Mountain Dharma Center and Maple Forest Monastery in Vermont. In 2000, he founded Deer Park Monastery in Escondido, California. He has ordained over two hundred monks and nuns from different parts of the world. In addition, 230 lay practice communities practicing in the tradition of Thich Nhat Hanh meet regularly throughout the United States and around the world.

Since his days in Vietnam, Thich Nhat Hanh has been a leading proponent of “engaged Buddhism,” a way of life and a spiritual practice that works actively in the world to relieve suffering. Nhat Hanh continues his work to alleviate the suffering of refugees, boat people, political prisoners and hungry families in Vietnam and other Third World countries. He has been instrumental in initiating the declaration, by the General Assembly of the United Nations, dedicating 2001-2010 as the “International Decade for a Culture of Peace and Non-Violence for the Children of the World” (Resolution A/RES/53/2519/111998). He collaborated with the Nobel Peace Laureates in drafting the “Manifesto 2000,” with six points on the Practice of Peace and Non-violence distributed by UNESCO. In December 2000, Thich Nhat Hanh was invited to give a lecture at the White House World Summit Conference on HIV and AIDS. He has also been invited to speak at The Gorbachev World Forum and the World Economic Summit in Davos, Switzerland.

Thich Nhat Hanh has received recognition for his prolific writings on meditation, mindfulness, and peace. He has published over 85 titles of accessible poems, prose, and prayers, with more than 40 of those works in English. His best-known books include Peace is Every Step, Being Peace, Touching Peace, Call Me by My True Names, Living Buddha, Living Christ, Teachings on Love, and Anger.

Now seventy-seven years old, Thich Nhat Hanh is emerging as one of the great teachers of our time. In the midst of our society’s emphasis on speed, efficiency, and material success, Thich Nhat Hanh’s ability to walk calmly with peace and awareness and to teach us to do the same has led to his enthusiastic reception in the West. Although his mode of expression is simple, his message reveals the quintessence of the deep understanding of reality that comes from his meditations, his Buddhist training, and his work in the world."

[Quelle: http://www.dharmamemphis.com/magnolia/tnhbio.html. -- Zugriff am 2005-04-14]

Zum Namen:

"The Vietnamese title Thich means, roughly, "of the Shakya (Shakyamuni Buddha) clan", and is usually translated as a title "Venerable". All Vietnamese monks have this title, implying that their first family is the Buddhist community.

Apparently neither "Nhat" nor "Hanh" -- which approximate the roles of surname and given name, respectively, in referring to him in English -- was part of his name at birth. "Nhat" approximates "first-class", or "of best quality", in English; "Hanh" approximates "right conduct" or "good nature".

Nhat is referred to as "Thây" ("teacher") by his followers."

[Quelle: http://en.wikipedia.org/wiki/Nhat_Hanh. -- Zugrif am 2005-05-14]


Biographie von Sister Chân Không



Abb.: Sr. Chân Không
[Bildquelle: http://www.plumvillage.org/tnhvntrip/Pictures/HCMJan30/images/SrChanKhong_jpg.jpg. -- Zugriff am 2005-07-04]

"Chi Chan Khong - Schwester Wahre Leere - buddhistische Nonne im Hier und Jetzt

[von] Monika Lamberts-Hengster

Ein Herz kann die Welt in allen zehn Himmelsrichtungen berühren
Chi Chan Khong - Schwester Wahre Leere - buddhistische Nonne im Hier und Jetzt

Im Jahre 1938 wird Cao Ngoc Phuong in Vietnam geboren, wo Krieg, koloniale Unterdrückung und Armut herrschen. Sie ist das achte von neun Kindern und wächst in bescheidenen, aber ausreichenden Verhältnissen im Mekong Delta auf.

Als ihr Vater 1945 von Ho Chi Minhs Leuten als Kollaborateur verhaftet wird, fängt Phuong an, sich mit dem Problem sozialer Gerechtigkeit in der Gesellschaft auseinanderzusetzen. Phuong ist buddhistisch erzogen wie die Mehrheit der Vietnamesen, aber sie findet zunächst in ihrer Religion keine Antwort auf ihre Fragen, auch nicht als sie unter Anleitung von Mönchen zu lernen beginnt. Die traditionelle spirituelle Welt scheint weit entfernt zu sein von den Problemen der Menschen. Erst auf ihrem persönlichen Weg der Meditation und bei ihrer Arbeit für die Armen, Kranken und Kriegsopfer wird sie erfahren, welches der Weg der Heilung für ihr eigenes Leben sein wird: Die Lehre von Mitgefühl, Gewaltlosigkeit und dem tiefem Verstehen der Verbindung von allen mit allem.

Neben dem Studium der Biologie startet sie eigene soziale Projekte, geht in die Slums und organisiert Hilfe für Reis. 1960 begegnet sie dem Mönch und späteren Meditationslehrer Thich Nhat Hanh, der heute einer der bekanntesten und angesehensten buddhistischen Meister ist. Er versichert ihr, dass man zur Erleuchtung finden kann durch jede Art von Arbeit, die tief und achtsam ausgeübt wird. Sie hat ihren Lehrer gefunden. Mit zwölf Freunden gründet sie die "Buddhist Student Union" und die Schule der Jugend für Sozialarbeit, deren Tätigkeit zunehmend politischer wird. Viele der Mitglieder verlieren im Krieg ihr Leben.

Nach Demonstrationen zur Religionsfreiheit 1963 werden Mönche und Nonnen festgenommen. Es kommt damals zu den spektakulären Selbstverbrennungsaktionen, die die Welt aufrütteln sollen. Immer wieder werden Dörfer und Gemeinschaften aus dem Untergrund her aufgebaut, immer wieder im Krieg zerstört. Phuong baut Schulen und Gesundheitszentren, organisiert Rettungsaktionen, verbringt Wochen im Gefängnis, weil sie verbotene pazifistische Bücher verteilt hatte.

1968 wird sie von Thich Nhat Hanh gebeten, ihn im Ausland bei der Organisation des friedlichen Widerstandes zu begleiten. Sechs Jahre reist und arbeitet sie mit ihm für den Frieden in Vietnam. Als der Krieg 1975 zu Ende geht, werden die Verhältnisse noch schlechter. Waisengelder werden vom neuen Regime eingezogen, die sozialen Organisationen zerstört und Phuong und ihr Lehrer zu CIA-Agenten erklärt. Sie kehrt nicht mehr nach Vietnam zurück. In Frankreich gründet sie mit Freunden in einem Bauernhaus eine erste kleine Gemeinschaft. 1982 wird es dort zu eng und die Gemeinschaft zieht in das heute bestehende Zentrum "Plum Village" in Südfrankreich. Dort und auf ihren internationalen Reisen lehrt Phuong seit 1987 selbst die Praxis eines Lebens in Achtsamkeit, einem Leben aus dem Bewußtsein, dass der Geist im Menschen gegenwärtig ist. Sie unterscheidet demnach nicht zwischen Arbeit und Meditation, Erleuchtung und Alltag, verschiedenen Nationalitäten und dieser oder jener religiösen Tradition. Oft singt sie am Ende eines Vortrages mit ihrer wunderschönen Stimme Lieder ihrer Heimat.

1988 auf einer Reise durch Indien wird Phuong auf dem GeierGipfel, einem Ort an der Grenze zu Nepal, an dem der historische Buddha oft war, zur Nonne ordiniert und erhält den Namen Chi Chan Khong - Schwester Wahre Leere, traditionell werden dabei die Haare geschoren. Die wahre Leere ist das Bewusstsein, das keine Begierden und deshalb auch kein Leiden mehr kennt.

In ihrem eigenen Buch "Aus Liebe zu allen Wesen" beschreibt Chan Khong ihren Weg und ihre Visionen: Es gibt keine Trennung zwischen Arbeit und Spirituellem, zwischen Achtsamkeit und Helfen und auch nicht zwischen den eigenen Heil-Sein und dem der anderen.

Heute organisiert Schwester Wahre Leere von Plum Village aus Hilfsprojekte in ihrer Heimat Vietnam. Sie kümmert sich um Kinder in Schulen, um Kranke und vor allem auch um die Flutopfer der in diesen Jahren immer wiederkehrenden Überschwemmungskatastrophen. Mit den Klöstern, den Nonnen und Sozialarbeitern vor Ort hält sie trotz aller Schwierigkeiten ständigen Kontakt.

Ihre grosse Freude an der Schönheit und dem Glück, das sie aus dem alltäglichen Leben gewinnt und ihre Dankbarkeit für all diese Geschenke versucht Chan Khong auch anderen Menschen zu vermitteln. Das spirituelle Zentrum in Frankreich wird jedes Jahr von Familien, Laien und Geistlichen vieler verschiedener Traditionen besucht, die den Weg der Achtsamkeit als Weg zur Heilung für sich und andere entdeckt haben.

Ihre Freunde schätzen ihre Fähigkeit, bei allem, was sie tut, besonders wenn sie für arme und notleidende Menschen da ist, Glück und Freude zu empfinden und zu verbreiten. Nie verliert sie dabei sich selbst. Bei jeder Arbeit ist sie konzentriert, voller Fröhlichkeit und Leichtigkeit. Dadurch wirkt das, was sie tut, gar nicht wie schwere Arbeit - Schwester Chan Khong ist in ihr zu Hause.

[Quelle: Monika Lamberts-Hengster. -- http://www.hanna-strack-verlag.de/produkte/index.phtml?showsingle-72. -- Zugriff am 2005-07-04]

Klicken Sie heir, um Chân Không singen zu hören!

Quelle der mp-3-Datei: http://www.interbeing.org.uk/teachers/changkong.html. -- Zugriff am 2005-07-04


Chronik


1926

Der zukünftige Thich Nhat Hanh wird in Zentralvietnam geboren.

1942


Abb.: Thich Nhat Hanh als Novize, 1942

[Bildquelle: Nhat Hanh <Nhất Hạnh>, <Thich> <1926 - >: I have arrived, I am home celebrating twenty years of Plum Village life / by Thich Nhat Hanh and the Global Plum Village Family.  -- Berkeley, Calif. : Parallax Press, 2003.  -- 253 S. : Ill. ; 26 cm.  -- ISBN: 1888375256. -- S.

Thich Nhat Hanh tritt in den buddhistischen Orden als Novize ein.

1950?

Thich Nhat Hanh gründet das An Quang Buddhist Institute in Südvietnam

1959


Abb.: Chân Không

Cao Ngoc Phuong (später: Sister Chân Không, Sư Cô Chân Không ) (1938 - ) trifft Thich Nhat Hanh. In der Folgezeit wird sie seine engste Mitarbeiterin

1961

Thich Nhat Hanh (1926 - ) besucht erstmals die USA, er studiert und unterrichtet an den Universitäten Princeton und Columbia.

1964

Thich Nhat Hanh kehrt nach Südvietnam zurück und gründet:

1964

Thich Nhat Hanh gründet Tiep Hien The Order of Interbeing (siehe unten)

1966

Auf Einladung des Fellowship of Reconciliation und der Cornell University kommt Thich Nhat Hanh in die USA. Er wird davor gewarnt, wieder nach Südvietnam zurückzukehren, und lebt seither im Exil.

1967


Abb.: Einbandtitel

Es erscheint:

Nhat Hanh <Nhất Hạnh>, <Thich> <1926 - >: Vietnam: lotus in a sea of fire : a Buddhist proposal for peace / By Thich Nhat Hanh. With a foreword by Thomas Merton and an afterword by Alfred Hassler.  -- New York : Hill and Wang : [1967].  -- x, 115 S. ; 21 cm.

1968 - 1975

Thich Nhat Hanh leitet in Paris die Friedensdelegation der Vietnamese Buddhists for Peace

Thich Nhat Hanh  wird in seiner Tätigkeit tatkräftig unterstützt von

1969

Thich Nhat Hanh gründet in Frankreich die Unified Buddhist Church (Eglise Bouddhique Unifieé)

1975

The Unified Buddhist Church gründet die Sweet Potatoes Hermitage außerhalb von Paris beim Wald von Othe.

1975 - 1982

Thich Nhat Hanh und Sr. Chân Không (1938 - ) mieten drei Boote, um Boat People aufzunehmen.

1982


Abb.: Lage der vier Plum Village Klöster (©MS Encarta)

The Unified Buddhist Church gründet Plum Village (Vài Nét Về Làng Mai)

Webpräsenz: http://www.plumvillage.org/. -- Zugriff am 2005-07-04; vietnamesisch: http://www.langmai.org/. -- Zugriff am 2005-07-04

Weiterführende Ressource:

Nhat Hanh <Nhất Hạnh>, <Thich> <1926 - >: I have arrived, I am home celebrating twenty years of Plum Village life / by Thich Nhat Hanh and the Global Plum Village Family.  -- Berkeley, Calif. : Parallax Press, 2003.  -- 253 S. : Ill. ; 26 cm.  -- ISBN: 1888375256

1983

In Berkeley, California wird The Community of Mindful Living (CML) gegründet

Webpräsenz: http://www.iamhome.org/. -- Zugriff am 2005-07-04

"The Community of Mindful Living (CML) supports the practice and teachings of mindfulness and mindful living offered by Vietnamese Zen Master Thich Nhat Hanh. To be mindful means to dwell deeply in the present moment, to be aware of what is going on within and around us. Practicing mindfulness cultivates understanding, love, compassion, and joy. This practice helps us to take care of and transform suffering in our lives and in our society.

The Community of Mindful Living is guided by the Fourteen Mindfulness Trainings for Engaged Buddhism of the Order of Interbeing--the Tiep Hien Order. Tiep means "being in touch with" and "continuing." Hien means "realizing" and "making it here and now." The Order of Interbeing was formed by Thich Nhat Hanh in the mid-1960s, at a time when the Vietnam War was escalating and the teachings of the Buddha were desperately needed to combat the hatred, violence, and divisiveness enveloping his country. From its inception and in the present, the Order was comprised of all four membership categories of the original Buddhist community--monks, nuns, laymen, and laywomen.

Established in Berkeley, California in 1983 and incorporated in 1990 in California as a nonprofit religious organization (Church), CML provides support for individuals and meditation groups (Sanghas) worldwide who wish to practice in the Thich Nhat Hanh tradition. CML assists with the organization of retreats offered by Thich Nhat Hanh and lay teachers in his tradition in the United States and Canada. CML also develops programs of social engagement in the United States to help create a culture of transformation and awakening while also experimenting with skillful means by cultivating a mindful workplace. In December, 1999, CML legally became a "Doing Business As" (DBA) arm of the Unified Buddhist Church. The Unified Buddhist Church was established by Thich Nhat Hanh and others in Vietnam in the 1960's and in the United States in 1997. It is the legally recognized governance body for Plum Village in France; for Maple Forest Monastery and Green Mountain Dharma Center in Vermont; and, since March, 1999, for the Community of Mindful Living, Parallax Press, and Deer Park Monastery in California.

The Mindfulness Bell, published by CML three times a year, is the journal of the Order of Interbeing. Each issue includes a dharma talk by Thich Nhat Hanh, articles by practitioners about their practice, reports on socially engaged work in Vietnam and other outreach projects, and a schedule of upcoming retreats and events."

[Quelle: http://www.iamhome.org/cml_about.html. -- Zugriff am 2005-07-04] 

1986

Gründung von Parallax Press, Berkeley, CA, des Verlags der Unified Buddhist Church, Inc.

Webpräsenz: http://www.parallax.org/. -- Zugriff am 2005-07-04

"Founded in 1986, following a suggestion by Vietnamese Zen master Thich Nhat Hanh, Parallax Press is the publishing division of Unified Buddhist Church, Inc., dedicated to publishing books and tapes on socially engaged Buddhism. In addition to titles by Thich Nhat Hanh, Parallax has published books by Robert Aitken, Stephen Batchelor, Maha Ghosananda, Sister Chan Khong, H.H. the Dalai Lama, Joanna Macy, Sulak Sivaraksa, Mitsu Suzuki, Ko-Un, and other important leaders of socially engaged Buddhism.

Parallax Press publishes books on engaged Buddhism and the practice of mindfulness by Thich Nhat Hanh and other authors. We are committed to making these teachings accessible to everyone and preserving them for future generations. We believe that, in doing so, we help alleviate suffering and create a more peaceful world. "

[Quelle: http://www.parallax.org/cgi-bin/static.pl?file=pp_faq.html&id=**ID**. -- Zugriff am 2005-07-04]

1990


Abb.: Thich Nhat Hanh und Karl Schmied
[Bildquelle: http://www.gal-bayern.de/gal.html. -- Zugriff am 2005-07-04]

Karl Schmied gründet die Gemeinschaft für achtsames Leben Bayern (GAL)

Webpräsenz: http://www.gal-bayern.de. -- Zugriff am 2005-07-04

"Die Gemeinschaft bildete sich 1990 auf Initiative von Amoghavajra Karl Schmied. Sie ist ein Kreis von Freunden, die bemüht sind, ihre aus Meditation, Betrachtungen des Buddha-Dharma, einfühlsamen Dialogen und Übungen der Achtsamkeit gewonnenen Erkenntnisse und Erfahrungen im Alltag umzusetzen und somit die "Kunst des achtsamen Lebens" zu erlernen und zu praktizieren. Seit Oktober 1993 ist die GAL als gemeinnütziger Verein auch Mitglied der Deutschen Buddhistischen Union (DBU), dem Dachverband aller buddhistischen Vereinigungen in Deutschland.

Die buddhistische Grundlage für uns, die wir einander auf dem spirituellen Weg begleiten, ist die "Plum-Village-Dhyana-Schule" des vietnamesischen Dhyana-Meisters Thich Nhat Hanh. Dabei ist die Gemeinschaft (Sangha) offen sowohl für alle buddhistischen Lehrtraditionen als auch für andere religiöse Wege - insbesondere für Menschen, die sich dem Christentum zugehörig fühlen."

[Quelle: http://www.gal-bayern.de/gal.html. -- Zugriff am 2005-07-04]

1992

Karl Schmied gründet in München  Maitreya Fonds

Webpräsenz: http://www.maitreya-fonds.de. -- Zugriff am 2005-07-04

"Vereinszweck ist der Neuaufbau und die Unterstützung von Projekten in Zentralvietnam. Wir wollen dabei insbesondere die Not der Kinder lindem helfen, die sonst den ganzen Tag mit den Eltern auf den Feldern verbringen müssten, durch Unterstützung und Bau von Kindergärten, sowie einer warmen Mahlzeit. Lehrer werden unterstützt, dass sie weiter in den Dorfschulen unterrichten und nicht wegen mangelhafter Bezahlung in die Städte ziehen. Schülern und Studenten von armen Familien wird mit kleinen Beträgen geholfen eine ausreichende Schul- und Berufsbildung zu erreichen. Durch rasche Hilfe werden besondere Katastrophensituationen wie Überflutungen abgemildert.

Schwerpunkt der Förderung sind die Provinzen Thua Thien (Raum Hue) und Quang Tri Es handelt sich hier um die ärmsten Provinzen Vietnams."

[Quelle: http://www.maitreya-fonds.de/bodhisattva_maitreya.html. -- Zugriff am 2005-07-04] 

1997


Abb.: Inserat in Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. VI, No. 3 (Spring 1997). -- S. 108

1997

Ein Gönner spendet 120 acre (49 Hektar) in Woodstock, Vermont. Darauf wird Maple Forest Monastery errichtet.

1998

Derselbe Gönner, der das Land für Maple Forest Monastery gestiftet hatte, stiftet in Hartland-Four-Corners,Vermont 120 acre (49 Hektar) zur Errichtung Green Mountain Dharma Center, eines Nonnenklosters.

Webpräsenz: http://www.greenmountaincenter.org/. -- Zugriff am 2005-07-04

1998

Gründung der Unified Buddhist Church Inc. (UBC) als US-Tochterorganisation der Unified Buddhist Church

1998


Abb.: Videokassettentitel

Es erscheint der Film:

Peace Is Every Step : Meditation in Action : The Life and Work of Thich Nhat Hanh (1998)

Featuring: Thich Nhat Hanh, Claude Thomas Sr., Chân Không
With: Maxine Hong Kingston Peter Matthiessen Joan Halifax Randy Hayes
Narrator: Ben Kingsley
Music: Bill Evans
Cinematography: John Knoop and Jeff Wayman
Sound: Leslie Asako Gladsjo Wendy Apple and Brenda Ray
Editor: Emmy Scharlatt, On-line: Editor Ed Rudolph, Contributing Editors: Lori Muttersbach and Jay Hansell
Writers: George Csicsery and Leslie Asako Gladsjo
Producer/Director: Gaetano Kazuo Maida

1999

Karl Schmied, Helga und Karl Riedl gründen das Intersein-Zentrum für Leben in Achtsamkeit in D-94545 Hohenau

Webpräsenz: http://www.intersein-zentrum.de. -- Zugriff am 2005-07-04 

2000

Es erscheint:

Plum village chanting and recitation book / compiled by Thich Nhat Hanh and the monks and nuns of Plum village.  -- Berkeley, CA : Parallax Press, 2000.  -- viii, 357 S. : 24 cm.  -- ISBN 0938077910. -- Originaltitel: Nghi thu´c tung niêm´. -- {Wenn Sie HIER klicken, können Sie  dieses Buch  bei amazon.de bestellen}. -- [Preis des Buches $26.00 -- geschäftstüchtig scheinen die Vielschreiber Thich Nhat Hanh  und Dalai Lama zu sein]


Abb.: Sutra Opening Verse / Music by Dana Maiban [a.a.O. S. 320]

2000-05

Gründung des Deer Park Monastery in Escondido, San Diego County, California.

Webpräsenz: http://www.deerparkmonastery.org/. -- Zugriff am 2005-07-05

Klicken Sie hier, um Gesang aus diesem Kloster zu hören

Quelle der mp-3-Datei: http://www.deerparkmonastery.org/. -- Zugriff am 2005-07-04

2003


Abb.: Filmplakat

"Like most bloodthirsty lesbian contract killers, Jennifer Lopez's character in the recent flop Gigli is a fan of Thich Nhat Hanh's. Numerous times in the movie, described by the Atlanta Journal-Constitution as "so bad it verges on the legendary," Lopez can be seen reading from the Vietnamese Buddhist teacher's classic book Being Peace. And apparently, fans wish to follow in her enlightened footsteps: Lopez's copy sold for $46 on eBay, more than four times its usual cover price."

[Quelle: Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. XIII, No. 2 (Winter 2003). -- S. 18f. ]

2005-01-12 - 04-11


Abb.: Empfang in Hue (Huế), 2005-02-18
[Bildquelle: http://www.plumvillage.org/tnhvntrip/Pictures/HueArrival/index.htm. -- Zugriff am 2005-07-05]

Nach 39 Jahren Exil ist Thich Nhat Hanh erstmals wieder in Vietnam.


Nhat Hanh’s Peace Activities / by Quán Như


"This article is permitted to contribute by Dr. Quan Nhu, who now resides in Australia. In the past, Dr. Nhu has been a Buddhist diligently peace activist in the Vietnam war-time. The ‘Nhat Hanh’s Peace Activities’ is a chapter of his work "Vietnamese Engaged Buddhism: The Struggle Movement of 1963-66", which was completely translated into Vietnamese and will be printed within this March, 2002. We are joyful to introduce it to the Vietnamese and American readers. GiaoĐiểm
Nhat Hanh’s Peace Activities
Chapter 8

Quán Như

Nhat Hanh was a graduate of Bao Quoc Buddhist Academy in Central Vietnam where Thich Tri Quang and Thich Thien Minh served as staff. With his immense intellectual and creative abilities and being younger, he found himself clashing with the older monks whom he labelled as the conservative elements of the Church. So unhappy was he with the Buddhist hierarchy that he and some of his close associates founded Phuong Boi meditation place in the highlands. Phuong Boi means fragrant palm leaves on which the teaching of the Buddha were written down in ancient times. This name expressed Nhat Hanh ideal to strengthen the roots of Buddhist culture (1). What exactly was the nature of the differences with the Buddhist elders was not clearly spelt out, but Nhat Hanh was bitter toward them. He said that the Church hierarchy had not accepted his group because it decided to speak the truth. He commented:Buddhism has much to contribute (to bring about social changes) but we cannot wait for the religious hierarchy to act. They are reluctant to bring about change and they have repeatedly neglected our efforts to create an Engaged Buddhism. Our proposals lie in unopened folders on their desks, gathering dust (2) Nhat Hanh was outside the country on both occasions, when the Church confronted Diem and the U.S. However he contributed a great deal because he was the most successful monk in making the West understand the motives and actions of the Institute and the plights of the Vietnamese peasants. Since he was ten thousand miles away from the decision making of the Buddhist hierarchy, he could not be party to the inner thoughts of the Church leaders. In 1963 Nhat Hanh was in New York working in the PostGraduate School at Columbia University. When Ngo Dinh Nhu directed his special force to arrest all the activist monks, Nhat Hanh was busy translating documents on violations of human rights secretly smuggled out by none other else than the Vietnamese Ambassador to the UN. On October 8 1963, Nhat Hanh presented them to the U. N. Gen eral Assembly during the debate on President Ngo Dinh Diem’s suppression of the Buddhists. As a result the UN agreed to send a fact-finding delegation to Vietnam. No one doubted that Nhat Hanh was the best person representing the Buddhist Institute outside Vietnam to raise awareness in and support of, the West.After Ngo Dinh Diem’s fall, Thich Tri Quang himself sent Nhat Hanh a telegram and a letter asking him to come back home to help the elders to rebuild the Church. Nhat Hanh hesitated. Columbia University then invited him to stay and establish the Department of Vietnamese Studies. His close confidant, Sister Chan Khong, revealed that in the past Nhat Hanh had received no support whatsoever from the UBC leaders. If he stayed in New York, he would not have to struggle with those conservative monks who had given him so much trouble in his efforts to renew Buddhism. (3) It was a difficult choice for Nhat Hanh. Tri Quang’s request was short, humble and straight to the point: "I am too old and too old-fashioned to take care of this big responsibility. Please come back and help". Any one who knew Thich Tri Quang well would have realised this was an extremely rare action by this eccentric monk, but Thich Tri Quang, and along with other Elders obviously recognised Nhat Hanh ‘s enormous talent. Tri Quang was then only forty, and only three years older than Nhat Hanh, but a great deal more conservative in attitude. His cable moved Nhat Hanh and although in the past Tri Quang was one of the pillars of the conservatism he had struggled against. There was another hidden reason that made Nhat Hanh pack up and go home. In his thinking, whether he liked organised religious institution or not, as he saw it, the UBC could be a very effective means in the efforts to seek peace (4) Nhat Hanh flew home on December 16, 1963 and wasted no time in placing his ideas before his fellow monks. In January 1964 he submitted a Three Point Proposal to the Executive Council of the UBC. (This could have been one of the first items on the agenda which were discussed by the Executive Council because the Unified Buddhist Church was only officially formed on 13 January). Firstly, Nhat Hanh requested that the UBC should publicly call for cessation of hostilities in Vietnam. Secondly the UBC should help to build an institute for the study and practice of Buddhism to train future leaders and thirdly, a centre for training Buddhist social workers should be set up. Sister Chan Khong reported that in response the Church elders offered support only for the Buddhist Institute and rejected his proposals for social change. (5) However, a little later on, the Executive Council set up the Institute of Higher Buddhist Studies and a School of Youth for Social Service on the 13 March 1964, and the first class started on 17 March 1993. The only proposal that the Church conclusively rejected was the setting up of the Tiep Hien (Inter-being) Order in which laity could be ordained as monks. The image of an ordained monk who was also a married man or woman was just too much to contemplate for the conservative Sangha at that time. The Buddhist Institute did not openly appeal to the two sides to cease hostilities in early 1964 either as Nhat Hanh proposed. But in the preamble to the Church Constitution it spelt out its long term objective: ‘in line with the ideal of World peace in the Buddha’s teachings, the UBC tried to actualise the people’s aspirations by bringing peace to every one, particularly to our people’. (6) It was an unambiguous message proclaimed by the Church leaders about the new direction and actions in the days ahead. As Thich Tri Quang admitted, after Diem’s regime collapsed the Church faced more problems than it had encountered before; and when the tempo of the war heated up, the Church had no choice but to do all it could to stop the war. (7) The Church‘s tactics and approaches have been different from those of Nhat Hanh, but its main objective in the next few years was absolutely clear: to end the war. Sister Chan Khong commented that the Buddhist Church elders could imagine no way that worked for peace nor could social change succeed. But this may have been too harsh and an unjustified criticism. Sister Chan Khong believed that, if Nhat Hanh’s peace proposal had received the Buddhist Church’s support at that time, ‘we, Vietnamese, might have been able to solve many of our problems without such an escalation of the war and our country would have suffered much less. (8) If Sister Chan Khong knew the real reasons behind Pentagon’s decision to remove the Minh’s government, she would not have been that optimistic! The peace movement, whether inside or outside of Vietnam, was denounced quickly or suppressed brutally, because Johnson government was fixated on a military victory and would not tolerate any other solution. Apart from Nhat Hanh, a few monks who had studied in India and Japan also returned home and one of them, Thich Minh Chau, was to become Nhat Hanh ‘s adversary in running the Buddhist Institute. Nhat Hanh’s charisma appealed to a large number of students who volunteered to help him to run the Higher Buddhist Studies Institute. On waiting for the Institute Campus to be built in a nearby suburb, a small temple was used as classrooms and an office. Nhat Hanh proudly described his first achievement, The Van Hanh University, saying:Van Hanh is an unusual university. It bears none of the distinguished marks normally associated with institutions of higher learning. When its rains, students have to wade through puddles to get to class, winding their way through the crowded market stalls! (9). Nhat Hanh almost single-handedly set up the University, raising money from a network of friends and acquaintances. The administration was staffed with volunteers and the teaching staff in the first instance, was mostly monks who provided their service voluntarily. Nhat Hanh assigned himself a humble position in the publication section which was most suitable for such a creative and thoughtful person. The syllabus focused on Buddhist studies, Vietnamese Culture and Languages. Nhat Hanh taught Buddhist psychology (Yogacarins) and Prajnaparamita literature, a principal trend in the Mahayana. The Chancellor was a senior monk, Thich Tri Thu whose position was purely ceremonial. The Vice Chancellor was Thich Minh Chau who had received a Ph.D. at Nalanda University in India. Thich Minh Chau had been married before he was ordained and after spending a long time in India, he wore Theravada robes and was fluent in Pali and Sanskrit. His ability to study sutras written in Pali made him an intellectual gem in the UBC. Van Hanh Buddhist University grew quickly and became the most prestigious private University-actually it was the first of its kind- in Vietnam. When it was moved to a new campus, Thich Minh Chau invited a former director of the Vietnam Press, Ton That Thien, to set up the Faculty of Social Sciences with a syllabus similar to that of an American University. While Minh Chau’s efforts to transform the Van Hanh University into a modernised institution of higher education were warmly welcomed by students as well as by educators, his closeness to a former Diem protégée alarmed the Church leaders. Minh Chau was appointed Chancellor whose duties were equivalent to those of a vice chancellor in a Western University. Minh Chau developed a close relationship with the Asia Foundation, a cultural arm of the CIA, which provided most of the operating fund for Van Hanh University. Although the Church leaders were wary of this dubious action, by then Minh Chau had become a highly respected figure in academic circles, so the Executive Council of the UBC could do nothing. However they insisted in appointing academic staff loyal to the Church. Researchers in the West often give credit for the Van Hanh University to Nhat Hanh, but most are unaware of the rivalry for control of the University between the UBC and a pro-American group of academicians tacitly supported by Minh Chau ’s faction.It is believed that Minh Chau’s father, a provincial chief, was murdered by the communists during the Indochina war, so it was understandable that he was strongly anti- communist. Both Minh Chau and Nhat Hanh were gentle and charmed. Nhat Hanh was more charismatic and had an army of followers amongst young people and artists, while Minh Chau was a profound Buddhist scholar. Nhat Hanh was the founder of the Van Hanh University and Minh Chau was its Chancellor who was skillful in dealing with a hostile government and most importantly, he could muster the support from the American Mission in Saigon. Even so, there was a certain level of animosity between these two leaders, which grew. The rivalry was quite intense and when Nhat Hanh went on a peace tour, their relationship collapsed. Apart from Van Hanh University, another institution that Nhat Hanh and his group were deeply involved in was the School of Youth for Social Service (SYSS). Although the UBC agreed in principle to set it up, it was not until September 1965 that it was inaugurated. Nhat Hanh and his associates were given a free reign to run this School which was legally a part of the Van Hanh University. Like any other novel projects of his, it was staffed by a dozen of volunteers and headed by a gentle, 24 year-old monk, who had entered the monastic life at the age of seven. He was Thich Thanh Van. Nevertheless Sister Chan Khong took responsibility in almost every area of the school and became sort of commander in chief (10). What worried Minh Chau was that the peace activists at Van Hanh Students Union, of which Sister Chan Khong was President might jeopardise his relationship with Asia Foundation, the main funding agency for Van Hanh University. At a meeting in April 1965, Van Hanh Union students issued a ‘Call for Peace’ statement. Its main call was: ‘It is time for North and South Vietnam to find a way to stop the war and help all Vietnamese people live peacefully and with mutual respect’. (11) Nhat Hanh took this statement with him to Cornell. That was the opportunity Minh Chau had waited for. Only one week after Nhat Hanh left, Minh Chau, without the approval of the UBC, issued an order dissolving the Student Union and severing the link with the SYSS. Minh Chau also sent a copy to the National Police denouncing Sister Chan Khong as a communist. As Sister Chan Khong bitterly attested ‘calling some one a communist is akin to giving him or her a death sentence’ (12). This was the time when Field Marshall Ky was about to send in the Marines to suppress the Buddhist Struggle Movement in Danang and Hue. In the eyes of many Buddhists, Minh Chau ‘s actions were nothing short of a betrayal act to the UBC. From then on Minh Chau changed the direction of the Van Hanh University transformed it into a learning institution with the logo ‘We can only understand our karma with wisdom’. He would not allow any political activities to be held on campus, and he expressly forbad students to bring politics into the learning centre. Ironically, this policy was adopted by Premier Tran Van Huong when confronting the Buddhists in early 1965 and only three years after the Buddhists had engaged in a political campaign to topple President Ngo Dinh Diem. After the Struggle Movement collapsed, the Americans hatched another scheme to break up the UBC a year later. The UBC was substantially weakened and Minh Chau tested the idea of an autonomous Van Hanh University, taking control away from the UBC. Thich Thien Minh, just recovered from an assassination attempt by Premier Ky’s associates, was furious. An insider of the UBC recounted that, it was the first time Thien Minh had been so upset that he wanted to use his walking stick to rap Minh Chau’s knuckles, a symbolic act of Lin Chi Zen masters to wake up their disciples. Somehow Minh Chau backed off and agreed let the UBC appoint some academic monks to a number of important positions, on provision that they promised not to incite street demonstrations on the campus, and so threaten his pro-American stance. Sister Chan Khong retold an incident which may have explained why Thich Minh Chau wanted to distance himself from Nhat Hanh’s activities. In June 1966 after Nhat Hanh made a peace appeal in America and Europe, a U.S. private organisation approached the Director of the SYSS, Thich Thanh Van, offering the school a grant of 100,000 US dollars to build a dormitory for students if he denounced Nhat Hanh’s peace activities overseas and severed any links with him. Being one of Nhat Hanh’s closest confidants, Thich Thanh Van refused. But conversely, Minh Chau accepted this offer and agreed to issue a press release, saying ‘the Rector of Van Hanh University declares that Thich Nhat Hanh has no responsibilities whatsoever in connection with this university". In the same newsletter, Thich Minh Chau offered thanks to the same US private organisation that had approached Thanh Van before, for their generous donation of $100,000 to build a library at Van Hanh University. (13). The Administration used every means possible to undermine Nhat Hanh ‘s call for peace and to discredit him personally. It is not unreasonable to presume that those members of the ‘private’ organisations shadowed him during his peace talks and challenged Nhat Hanh’s connection with Van Hanh University and SYSS, as a part of the attempt to discredit him. (14) Minh Chau had already denied the legal status that caused numerous problems for Nhat Hanh’s group.Nhat Hanh often blamed the Church Elders for their conservatism, but this time his adversary, Minh Chau, was his contemporary. Minh Chau was not in any way a villain, but students did not give him the same affection as they did to Nhat Hanh. He was respected as a profound Buddhist scholar. After the Struggle Movement was broken up, Minh Chau secretly harbored many Buddhist cadres hunted down by the police. He gathered many talented scholars under his wing and he used his good relationship with the American Mission to seek funding to expand Van Hanh University and to support a program to send students to the best universities in America. Credit should be given to him for his efforts to transform Van Hanh University into a modern higher learning institution which could be the envy of many public Universities. Minh Chau has never written any thing related to the time he was the Chancellor and there is no way to know exactly what was the deal he had made with Asia Foundation, the Van Hanh University main funding body, in return for the act of denouncing Nhat Hanh and other peace activists. As Sister Chan Khong speculated, he may have feared losing the University and his position as a Chancellor if he supported the Unified Buddhist Church’s determination to end the War. The monk with a gentle smile similar to that of the future Buddha, Meitreya, as he was called by students at that time, caused more controversy after the communists victoriously marched into the Independence Palace in April 1975. Minh Chau agreed to cooperate with the new regime and was one of the go-betweens monks that the new regime needed, to rally the former leaders of the UBC to form a new, pro government Buddhist Church. (15) The American Embassy in Saigon skillfully applied their policy of divide and rule and eventually penetrated almost every politically active group. The Unified Buddhist Church was no longer unified. The Northern Group led by Tam Chau seceded and formed a rival Church. Student activists who staged anti-American street demonstrations side by side with the Buddhists were also deeply divided. The Embassy spared no efforts and resources to form a pro-American youth group called the Summer Program (Acronym in Vietnamese is CPS). Perhaps Minh Chau and his pro-American faction at Van Hanh University unwittingly served to neutralise or silence peace activists, including the Institute leaders, who trained, ordained and sent him to Nalanda University. We will never fully learn of his motives unless he decides to reveal them. However his decision to revoke the legal status of the SYSS caused enormous damage to Nhat Hanh ‘s group. The fact that the SYSS was in limbo, no doubt, helped incite violent attacks and murders of young and innocent social workers. Sister Chan Khong always tried hard to subdue her hatred, even of the murderers of her staff, but she openly showed her contempt of Minh Chau: ‘Thay Minh Chau ‘s hostile act toward us proves his moral values are not worthy of our association with him. (16) When Nhat Hanh was on peace tour, he was introduced to audiences as the founder of two grassroots Vietnamese institutions namely Van Hanh University and School of Youth for Social Services SYSS). People in the West failed to notice that Van Hanh University had been hijacked by the pro- American group with only the SYSS deserving the status of a grassroots organisation. Nhat Hanh’s SYSS project was approved by the UBC in 1964, but there were two pioneer villages in an outer suburb of Saigon. The School was only officially opened in September 1965. At the time the sustained bombings had been already authorised by President Johnson and 53,500 more troops had been landed. Legally the School was part of Van Hanh University although Nhat Hanh was given a free reign to administer it. He served as a Director of the Board of Trustees while Thich Thanh Van was appointed the Director. Nhat Hanh expressed his novel ideas of a grassroots movement:My friends and I are convinced that a movement to rebuild our country must be based on entirely on different foundation. We want to initiate a war on poverty, ignorance, disease and misunderstanding. (17). The social workers were volunteers who neither worked for money or power, but with love and awareness. These young men were motivated by spirit of self-help and they were to build many self-help villages around the country. They rejected a life based on materialism but sought only the happiness that a life of service could bring. Nhat Hanh believed there were ‘ten of thousands, perhaps hundreds of thousands’ ready to join a new kind of ‘university’, one that would train community development workers. Nhat Hanh admitted that his group had no money but he had an objective, good will and a lot of energy. (18) As a grassroots organisation, the School relied on donations from ordinary people in 1960 and 1961 Sister Chan Khong had already worked in slum areas in the central part of Saigon City. The students’ welfare work was conducted on a much smaller scale than that of normal sized program for rural development. In student days, welfare work was considered as a way to practise giving and nurture compassion, rather than what gave to the poor and the unfortunate. The aim was to follow the footsteps of a living Bodhisattva named Bac Sieu, who had been riding a bicycle for fifty years to bring rice and care to thousands of destitute in the city of Hue. Sister Chan Khong then asked her friends to donate a fistful of rice every week and they gladly to be obliged. However, when running the SYSS, she had to feed three hundred young trainees, on top of normal running costs of the School. Nevertheless, one thousand and two hundred Buddhist Youth groups came to the rescue by making a monthly donation. Furthermore, the Inter-Being Group befriended thousands small peddlers, cigarette, vegetable and food vendors on the city footpaths as well as rich families who saw it as a way to practise meritorious work. Sister Chan Khong proudly claimed that the SYSS was the only social movement that was funded by public donation rather than by the Government. Not until 1968 when both Nhat Hanh and Sister Chan Khong worked with the peace movement outside Vietnam, the School was funded by certain peace organisations in Europe (19). However the two main fundraisers were Sister Chan Khong and Nhat Chi Mai. Nhat Chi Mai later burned herself to death in an appeal for a peaceful end to the war in Vietnam. When Nhat Hanh was still in the country, money flowed in because of his enormous appeal but as soon as he left Vietnam, particularly when he openly appealed for a cease-fire, a financial crisis arose. The wealthy families started withdrawing their financial support, probably because they were fearful of being harassed by the government. Sister Chan Khong described the effects of this:In July 1966 when our SYSS was at its lowest ebb financially, we were at the beginning of the second and final year of training 300 students, who had arrived without knowing that we had only $1.00 in the bank account. Most of the money that our supporters had given to us had been used for the construction of the forty-room student dormitory on the new campus. When the semester started we ate just rice. Even though we were vegetarian, we could not even afford tofu, mushroom, bean sprouts, or gluten. Two hundred and forty one students slept in the meditation hall and on the verandah around the hall. (20). They had to ask wealthy and generous friends to contribute rice. This way 37 200lb-bags were donated. Market gardeners donated two truck loads of old cabbages and mustard greens to make pickles so at least the school was able to feed a large number of young and hungry trainees for a month. Relatives also helped out! At the same time the School started some self-help projects, like growing mushrooms and raising chickens on a small farm as well as selling rice and soap to supplement its financial shortfall. It was not known if and how the students got their allowances or expenses when practising social work in the villages, but it seems highly unlikely they did so in the circumstances. In 1964 two pioneer villages were set up in outer suburbs of Saigon, ten kilometres from the GPO. At a later stage a few more villages were chosen as pioneer centres, one in Binh Phuoc, a district about 50 kilometres from Saigon, and a few more in Central Vietnam, one in Khanh Hoa, one in Thua Thien and another one in the demilitarized zone, Quang Tri. They were called self-help villages where citizens shared collective responsibility for developing the local economy and provide for education and health care. The main objective of these programs was to get rid of old attitudes of passivity- i.e. waiting for someone else to make a difference. While government rural development staff were mostly concerned with ‘lining their own pockets’, trying to siphon off as much foreign aid as they could, the SYSS workers did not work for wages or power, but with devotion and dedication. Workers stayed in the villages and lived and worked with the peasants until they were accepted. In theory the ideal was sound, but in reality, the war made Nhat Hanh’s dream impossible and brought only death and despair to the social workers. When Minh Chau revoked the School’s legal status and particularly when Nhat Hanh left, SYSS students became the shooting targets for both sides. Sensing that the School was unprotected like ‘a baby abandoned in the middle of a market’, staff and students were harassed, threatened and cold bloodedly murdered. In June 1966 a group of unknown men threw grenades into a campus dormitory, causing seriously injuries to two students, one was permanently paralysed. A grenade was tossed into Nhat Hanh’s room but fortunately, he had left the country two weeks earlier. In February 1967, grenades were again tossed into a school dormitory and two more students died. A student was hit by 600 fragments and another had her liver damaged. In July 1967, five students who worked at Binh Phuoc Village were taken by a group of militiamen to a riverbank and shot in cold blood. Four died instantly and only one young monk survived because he was unconscious and the terrorists thought he was dead. The surviving monk recounted that before executing them, the leader of the militia asked: 'Are you SYSS students?' When the students answered in the affirmative, he said: ‘I am sorry but I have to kill you’. (21)  Also Tra Loc village, near the demilitarised zone, where some SYSS lived and worked, was bombed three times. Each occasion students tried to help rebuild houses, a school, a medical centre and an agricultural co-operative. However when it was bombed the fourth time, villagers began picking up the guns and retaliating. (22) However, the greatest loss and tragedy was the death of Sister Nhat Chi Mai who burned herself in an appeal for peace. In 1963, Thich Quang Duc was the first monk to self-immolate and before the regime collapsed, another eight monks followed suit, but none of the laity were allowed to sacrifice. In the struggle for peace, before Nhat Chi Mai, there were fourteen people who took this drastic action, and despite the ban, at least five laymen took their lives to protest the escalation of the war. In one of her poems, Nhat Chi Mai mentioned the self-immolation of an American:Why did an American self- immolate?Why did the whole world protest again the war?Why have the Vietnamese been silenced?And would not dare to call for peace?She was referring to the burning of an American Quaker, Norman Morrison on November 2, 1965. On that day Morrison took his infant daughter to the Pentagon. He scaled a retention wall, chose a spot, which was only forty feet away from the window of the Minister of Defence, Robert McNamara and proceeded to burn himself to death. What made his act so horrifying but memorable was that he held his child in his left arm while he soaked himself in petrol and ignited a match with his right hand. Even now nobody really knows if Morrison intentionally released the child before striking a match or if he did so in panic, just as the flames were licking up from his shoes’ top. (23). The next morning, when the Herald Tribune‘s headline read, "Human Torch at Pentagon-Baby in Arms" shocked the whole country. It had been only a few months before, in the same city, Baltimore, that President Johnson had addressed the nation about his peace initiative. When the news spread to Vietnam, the South Vietnamese government tried to hide Harrison ’s motives and paint him as a mentally disturbed man. The Vietnamese knew the reason for Morrison ’s act. Only a week after the Morrison incident, a twenty-year old Catholic, Roger LaPorte set himself on fire at sunrise in front of the United Nations. These young men had brought the war home to the U.S. The impact of these deaths was vastly different from the burning of young people and monks in Saigon. These incidents were right in the heart of America, on the doorstep of the Pentagon. The whole of America was shocked including Defence Minister, Robert McNamara who, it is believed, then urged the President to temporarily cease the bombings to induce the Communists to come to the negotiation table. Eventually McNamara resigned when his advice no longer reached the President’s ears The Vietnamese pacifists were also shocked. Morrison ’s last words to his wife were translated into the Vietnamese language and widely circulated: ‘ Dearest Anne. For weeks, even months, I have been praying only that I be shown what I must do. This morning, with no warning, I was shown as clearly as I was shown in August 1955, that you must be my wife...Know that I love you but must act for the children of the priest’s village’. (24) The pictures of children of the priest’s village, burned to death by napalm dropped by American bombers, were printed in Paris Match. This magazine also recorded the priest’s testimony: ‘I have seen the bodies of women and children blown to bits. I have seen all the villages razed. By God, It’s not possible! They must settle their accounts with God’. By emulating the drastic actions of the Vietnamese monks, Morrison was demonstrating his belief that God wanted him to let the world aware of the suffering endured by the Vietnamese people. Fortunately, in the case of Nhat Chi Mai, she had the opportunity to live and to work with Nhat Hanh in social change projects. She herself witnessed her compatriots suffering and the murders of her co-workers. She was one of the first six ‘cedars’ ordained by the Inter-Being Order and one of the main fund- raisers for the School. Coming from an affluent family she did not see the connection between social activism and peace, and she did not seem to grasp the underlining philosophy of social activism. To her, working with the SYSS was just another charitable act to help the poor and less fortunate, so that when asked about Nhat Hanh’s appeal for peace in the U.S., Nhat Chi Mai hesitated and finally chose words to reassure Sister Chan Khong: "Phuong (Sister Chan Khong), you know I love and respect Thay (Nhat Hanh), especially his vision of social service, but his political activities worry me! (25) Out of respect and love to Nhat Hanh, Nhat Chi Mai quickly became active amongst the pacifists. She joined the Van Hanh Students Union‘s underground peace activities, distributed anti-war literature, such as The Lotus in A Sea of Fire written by Nhat Hanh during his peace tour in the U.S. From a comparatively politically naive girl, she became more a radical and determined to act to make others aware of her people’ suffering. Being a child from a rich family and insulated from the brutal outside world, she was somewhat the innocent in dealing with difficulties and crises. Sister Chan Khong recounted that Nhat Chi Mai had many unrealistic approaches to raising fund as well as many novel approaches to attract world attention to Vietnamese plight. She proposed that Sister Chan Khong organise a fast and at the end of which they would declare a statement to call for peace then disemboweled themselves. In her own words, ‘our act could reach many people and it might move them to end this dreadful war! Her novel ideas about fundraising and peace activities sometimes unnerved sister Chan Khong but whether others agreed with her proposals or not, she always seemed refreshed and in touch with her deeper self. (26) Sister Chan Khong refused to go along with the proposal of disemboweling citing her reason there were a few of the ‘cedars’ remaining with the SYSS who were needed to keep the School running. No one know how much Morrison ’s burning effected on her thinking and similar to Morrison’ s last days, she showed no sign that she was going to take drastic action. Perhaps there might have been some subtle indication but her friends in Inter-Being order failed to notice. Here is Sister Chan Khong’s account: of Nhat Chi Mai’s supposed state of mind in her last days:On one Saturday in April, when it was Mai’s turn to read the Precepts of the Order of Inter-being, her voice faltered as she said. "Do not kill. Do not let others kill. Find whatever means possible to protect life and build peace: From that moment on, she spoke so softly so that it was nearly impossible to hear her. As we were putting the precept books back on the shelves, a member of the group, Uyen, asked:"What happened, Mai?" And I added: "You seemed to lose your concentration during the recitation". Are you all right?" Mai just smiled and asked to return to her room early that evening. (27)

On the day before her self-immolation, when practicing meditation with her group, she wore a beautiful dress as if she were going to get married. She also brought a banana cake to share with her friends. She cheerfully invited Sister Chan Khong to join her to celebrate the Vesak on the next day at the nunnery. She promised that ‘there would be something interesting happening there’.

None of her friends picked up any sign of emotional disturbance. She was as calm as ever. She camouflaged her emotions very well. As Nhat Hanh commented, those nuns and laymen who self-immolated, were like Bodhisattvas who willingly endured the greatest of suffering in order to protect other people. (28) Nhat Chi Mai’s mind was lucid and calm as she sat down and wrote ten letters, five personal and five public ones, addressing the leaders of the North and South Governments, the leaders of the UBC, the Vietnamese people and finally President Johnson. She chose Tu Nghiem nunnery for her action where she had received her traditional five precepts, and Vesak day, when the UBC celebrated the Birth of the Buddha and on that year, organised a week of Prayer For Peace. Before striking a match, Nhat Chi Mai sat down in a lotus position, in front of two statutes of the Virgin Mary and Avalokitesvara, the Bodhisattva of Compassion. A banner hung behind her saying:

Kneeling down with my lotus shaped hands
I ask Virgin Mary
And Bodhisattva Avalokitesvara
To help me to have my wish fulfilled.
I offer my body as a torch
To repel darkness
To awaken human beings
To bring peace to Vietnam.

She had also written a few poems. The two lines following express fully the frustration of the peace activists in South Vietnam at the time:

When alive, I was not allowed to call for peace
Only death can allow me to say it.

In an open letter to the leaders of South and North governments, Nhat Chi Mai wrote:

Our people do not need ideologies, we only want peace. I beg you to look for a way out for the Vietnamese people, by negotiating to end the war, by granting the Vietnamese self-determination. Please have a compassionate heart.  (29)

She then explained why she chose self-burning:

I decided to burn myself to appeal for Peace, for human compassion and understanding, as did Mr Morrison and Bodhisattva Thich Quang Duc. I hope all human beings will be living in Buddha’s loving-kindness and the love of Jesus Christ. (30)

In a poignant letter addressing President Johnson, Nhat Chi Mai said she wanted to speak out on behalf of ordinary Vietnamese, to express horror of, and disgust at the devastating destruction of the war conducted by a country which had the mightiest military machine in the world. She begged the President to have compassion both for the Vietnamese as well for the American soldiers, sent to Vietnam to fight in a meaningless war. She pleaded with the U.S. government to stop bombing and start negotiating with North Vietnam, requesting that they withdraw troops gradually. Finally she called for a free election under U. N. supervision to help the Vietnamese to rebuild their country.

In a letter to her parents, Nhat Chi Mai asked them to forgive her and allow her to follow in the footsteps of Bodhisattvas. She hoped her death would contribute a great deal to the efforts to bring peace to Vietnam and affirmed that, she was neither insane nor fanatical. At the end of the letter she joked with her parents that they could have some of her crystallized pearl-like remains after the cremation.

Writing to Nhat Hanh, her letter was to the point and gently reassuring as well as optimistic: "Teacher, Don’t you worry too much. Peace will come soon". (31)

After Nhat Chi Mai’s death, the government strictly censored news of her self-immolation, so newspaper editors marked her death by the appearance of a large black band on the front page. The police were ordered to quickly remove the corpse. But news of her death was spreading like wild fire. Students rushed to Tu Nghiem nunnery to guard and prevent her corpse from being snatched away while her parents resisted pressures to have her buried quietly and quickly. Instead they asked the UBC to organise her cremation.

Nhat Chi Mai’s sacrifice moved the hearts of people from all walks of life and helped to swell the peace movement. Her death made people forget their political differences for a time. Students, merchants, well off families who previously accused her group of being pro- communist and withdrew their financial support for the School, now all flocked to her funeral. Representatives from different religions attended as did progressive Catholic factions who also offered help to have her poems and letters published. The Institute leaders, who were previously caught between the pro-peace elements of Thich Nhat Hanh and the pro-American faction of Thich Minh Chau, now jointed to organise her funeral procession which stretched for five kilometres along the way.

Nhat Hanh must have been devastated by Nhat Chi Mai’s and other students’ death. In 1963, on hearing the burning of a young monk during the struggle against Diem, he composed a poem, The Fires That Consume My Brother

The fire that burns you
burns my flesh
with such pain
that all my tears are not enough
to cool your sacred soul  (32)

On that occasion Nhat Hanh had not personally known the young monk, but he did know others and was devastated by their deaths. On hearing of the murder of four SYSS students, he cried. A friend consoled him, saying: ‘Thay (Teacher), you should not cry. You are a general leading an army of non-violent soldiers. It is natural that you suffer casualties". Nhat Hanh answered: "No, I am not a general. I am just a human being. It is I who summoned them for service and now they have lost their lives. I need to cry". (33)

When a group of unknown men had attacked the SYSS dormitories and killed two students, Sister Chan Khong admitted it was very hard not to hate the murderers while Nhat Hanh felt responsible for the death of those young men because he was the one who summoned them for service. But even so he refused to condemn the murderers and showed his followers that the roots of hatred and anger lie in everyone:

But there are more grenades
than those that burst last night.
There are more grenades
caught in the heart of life.
Do you hear me?
There are more that are yet to burst.
They remain
still
in the heart of men
Unknown, the time of their detonation;
unknown, when they will desecrate our land;
Unknown, when they will annihilate our people. (34)

In a play, The Path Of Return Continues The Journey, in which ‘all the characters were based on real people, and all the events had happened, Nhat Hanh let Nhat Chi Mai repeat what he had been proclaiming for a long time:

Mai: Men kill because, on the one hand, they do not know their real enemy, and on the other, they are pushed into a position where they must kill. So men kill unjustly and in turn, are killed unjustly, and it is their own compatriots who kill them. There were some responsible for the massacre of our people, but they think they have nothing to do with it, because it is not they who hold the guns and pull the triggers. Who are really killing us? It is fear, hatred and prejudice. (35)

People’s emotion were likely to overflow into violence, Nhat Hanh never departed from the non-violent approach that he and his followers had strictly adhered to since he returned to Vietnam in 1964 and which was expressed so cogently in his Peace Manifesto:

Our faith is not built on shaky ground or esoteric understanding. It is the faith in the strength of unconditional love. It asks nothing in return and cannot be shaken even by betrayal. If you take your deepest questions into the core of your being, into your blood and marrow, one day, quite naturally, you will understand the connection between thought and action.... This love arises from the individual psyche, and yet the gradual eroding or sudden destruction of that psyche cannot diminish this love. It is transcendent love. (36)

His followers adopted this non-violent manifesto, not merely as a strategy of action, but also as an ethical guideline. As Gandhi always maintained the most powerful approach to move an opponent’s heart was to endure their mal-treatment and only hate the deed, not the doer. In less than ten years, SYSS workers were strictly adhering to this principle as they faced betrayal, abduction, murder and rejection...When students were killed, maimed or incapacitated by fanatical groups, the Director of the School always held out the olive branch: "I do not know why you attacked us. I think you are mistaking our position". Once a young monk, while participating in a street demonstration for peace, had his head spat on by a G.I standing on an army truck In Vietnamese culture, one’s head is considered as a sacred part of the body not to be touched. The young monk was humiliated and furious and wanted to abandon his non-violent principles to join the communists so he could retaliate against American soldiers. Only after a long discussion, was the young monk persuaded by Nhat Hanh to let his anger go and stay a monk.

In 1964 when joining Van Hanh students doing the flood relief work in a remote area Nhat Hanh learnt first hand how much the Vietnamese peasants suffered. Again here is Sister Chan Khong’s account:

We stopped at the most devastated villages, distributed gifts, and stayed the day with people. At night, we slept on our boats after a simple meal on plain rice. The smell of dead bodies was everywhere, y polluting the air. Although this was a remote mountain area, there was fighting between the nationalists and the guerrillas even up there. When we saw wounded soldiers, from either side, we helped them without discrimination. (37)

The most touching story retold by Sister Chan Khong was when she and students of the SYSS tried to pick up corpses in the Tet Offensive in 1968. The communists had attacked every single city in the South, and as a result, the casualties were extremely high for both sides. Sister Chan Khong decided to come out of the school area to collect the corpses because the Red Cross workers were shot at by the guerillas. The Buddhist flag was safer than the Red Cross’ flag because both warring sides respected the Buddhist flag and so would not fire on the monks and nuns. Sister Chan Khong wrote of the horrors of that time saying:

It was an extraordinarily difficult task. . The bodies smelled terribly! At that time, there were no gloves, work clothes, or chemicals to neutralise the smell, so we put peanut oil on our noses, but that didn’t help at all. That stench followed me for months so that the smell of anything organic brought back the nauseating smell of rotting corpse, and I could only eat plain rice, salted rice for many months. (38).

Buddhist youth became an army of non-violent soldiers, and in the Buddhists’ eyes, they were an army of Bodhisattvas who would go wherever there was human suffering. They practised non-violent action for social change in extremely difficult, if not impossible, conditions. Nhat Hanh assessed results of their efforts at this time:

Despite the results-many years of war followed by years of oppressive and human rights abuse-I cannot say that our struggle was a failure. The conditions for success in terms of a political victory were not present. But the success of a non-violent struggle can be measured only in terms of the love and non-violence attained not whether a political victory was achieved. In our struggle in Vietnam we did our best to remain true to our principles. We never lost sight of that (39)

When invited by Thich Tri Quang to return home in 1963, Nhat Hanh hesitated. Never did he spell out what sort of problems he had had with the elders. He only said vaguely that they had never supported his group in their efforts to create an Engaged Buddhism. Before heading home, he composed a poem expressing his hope as well as his disappointment and pain in the Buddhist hierarchy

Here are my hands
brought back to you
unhealed beneath their bandages
I pray
they will not be crushed again.
And I beg
the stars
to be my witness.

It was strange that Nhat Hanh called the leaders of the Buddhist Church Elders. In fact Thich Thien Minh was only five years older and Thich Tri Quang, three. However, this time they fully supported Nhat Hanh’s projects, among them Van Hanh University and the School of Youth for Social Services. When Nhat Hanh decided to go home probably he had two things in mind: one was to set up a self-help program like that of Sarvodaya, a Buddhist activist group in Sri Lanka and the other was to modernise the UBC. He did not envisage that the tempo of the war would increase so quickly. Certainly the NLF had been formed a few years earlier and the guerrillas worried the South Vietnamese Government. But nobody thought the war would escalate with the lightening speed it did in less than twelve months. In 1963 the Americans were only humble advisers to the RVNA but by 1965 they had almost taken over the combat role from the Vietnamese. Admittedly the self-help projects did not attract many students in time of war. From 1964 until Nhat Hanh left Vietnam, only six cedars were ordained in the Inter-being Order who worked closely with the SYSS. Sister Chan Khong had to admit that ‘we are too few’ and used this reason to try to persuade Nhat Chi Mai not to disembowel herself. (40) Although the life and work of these modern Bodhisattvas was so admirable, the urban students would rather participate in the peace movement in the cities than join the epic, but desperate journey, of the SYSS social workers.

When Nhat Hanh took up the peace cause, not every SYSS student supported his activities in the States. They feared that his appeal for peace would harm the School politically and financially. As Sister Chan Khong disclosed, some even refused to go to the war zone to provide services. When doing relief in remote areas, Sister Chan Khong had to work under the name of Van Hanh Students Union of which she was the President, because lack of support of SYSS students. Not only were students confused about the mixt of social work objectives with peace activities, but also the School Director, Thich Thanh Van, who asked Sister Chan Khong before she left for overseas, to relay his worries to Nhat Hanh:’Please tell Thay Nhat Hanh that we have been cut off from the UBC and Van Hanh University, and tell him that we need to re-establish our legal status. If he keeps making statements calling for peace, we will never be recognised by this regime. Tell him he has to decide between advocating peace and doing social work". (41) The pro-American faction of Thich Minh Chau dissociated the SYSS from Van Hanh University probably because they were wary that Nhat Hanh ‘s peace activities might harm their chances of securing funding. Little wonder why the School Director silently disapproved the peace efforts and wanted to concentrate on social work. (42)

Nhat Hanh’s enormous appeal, however, was not in his rural development project, but in his creative abilities. His writings on Engaged Buddhism were well received by young students and artists. At that time a few monks trained at overseas universities, including Japan, India and America returned home. But these were either too academically or too monastically inclined, and none could be as responsive to the intellectual needs of the younger generation as Nhat Hanh could. He was first and foremost a thinker and an artist. He established La Boi (Fragrant Palm Leaves) publisher and his first two books on Buddhism, Modernised Buddhism and Buddhism In Every Day Life were the best sellers and made him the most authoritative ‘new wave’ scholar. He became a household name and inspired a ‘back to tradition’ movement in which people again studied Asian traditional philosophies and religions. In the colonial period the Vietnamese were brain-washed into believing that Buddhism was a religion of death which no longer played any significant in national affairs. So many Buddhists lost faith in ‘old values’ and were partly to be blamed for Catholics’ patronising attitudes like that of Ngo Dinh Nhu: ‘They (Buddhists) played no part in the intellectual, military or economic progress of the country. The Buddhists are only an obstacle. They have contributed nothing’. (43) Nhat Hanh’s books and essays presented Buddhism in different light that influenced a younger generation who felt that they need not feel ashamed of their traditional heritage for it was in no way negative, withdrawn, pessimistic or superstitious. Nhat Hanh debunked the myths fed by colonialists and made Buddhism relevant for young people. Another work of his, Zen Keys became a classic work on Zen Buddhism. Nhat Hanh also moved into an area where he performed best namely creative writing. He edited a weekly magazine entitled, Sound of the Rising Tide, which became an official herald of the UBC. It had a huge circulation and fifty thousand copies were produced.

However, as the tempo of war accelerated, both the warring sides reached a point of no return. Nhat Hanh changed his focus accordingly to one of how to stop the war. As Nhat Hanh said at the time, he always valued peace and human life above everything else, including the existence of the UBC. His dream of reforming the Buddhist Church and conducting rural development had to take second place. Within two years, with General Westmoreland’s policy of ‘search a and destroy’, ‘body count’ and ‘bombing them back to the stone age’, there would be no more rural area to be developed and no more peasants to work with in the self-help projects! Peasants quickly became urban refugees. It was estimated that in 1966, more than a million and a half people fled to the cities and lived in camps.

When working with a team of students in flood relief in 1964, Nhat Hanh had a first hand account of the peasants’ living conditions in remote areas. This effected him deeply

After finishing the work, we stayed a few days with the people. The shooting was directly above our heads. One disciple of mine jumped into the water, he was so nervous. The suffering was overwhelming. I bit my finger and let a drop of blood fall into the river, saying: ‘this is to pray for all of you who have perished in the war and the flood. The day we left, many young women standing along the shore tried to hand their babies over to us, but we knew we could not take care of them. We felt so helpless, we cried. (44)

Published in The Sound of Rising Waves, a poem of Nhat Hanh relating to what he witnessed, shocked the whole country. Many young people, who were inspired by this poem, joined him in the anti-war movement. The images of the peasants’ unfortunate life touched even urbanite whose war was more distant and less catastrophic:

Please come here
and witness
the ordeal of all the dear ones.
A young father
whose wife and four children died
stares, day and night, into empty space.
He sometimes laughs
a tear-choked laugh.
Her husband is dead,
her children dead,
her land ruined,
her heart cold.
She curses aloud her existence,
"How fortunate," she says,
"those families who died together.

Nhat Hanh saw how the peasants lived and what they thought about the war. When asked which side they supported, they did not hesitate desiring only peace and harmony for themselves and their families:

I hate both sides
I follow neither
I only want to go
where they will let me live
and help me live.  (45)

This was Nhat Hanh’s and the UBC ‘s stance in the struggle for peace for many years to come. Then Nhat Hanh declared his intention to go on a journey for peace. As a consequence, he was forced to live in exile from 1966.

I have come with you
to weep with you
for our ravaged land
and broken lives.
We are left with only grief and pain,
but take my hands
and hold them, hold them
I want to say
only simple words
Have courage. We must have courage
if only for the children,
if only for tomorrow. (46)

Nhat Hanh was undoubtedly the leader of anti-war artists who both overtly and covertly challenged government censorship simply ignoring the publishing regulations. Many successive South Vietnam Governments tried to silence Nhat Hanh and other anti-war intellectuals and artists by proclaiming a state of emergency. Anyone viewed as a threat to national security could be arrested without trial. Interestingly even the head of state, Phan Khac Suu, could not express his peace aspiration and had to twist his tongue to use a different word Thanh Binh (quietness), instead of Hoa Binh (peace) to avoid censure. (47) Artists and intellectuals took great risks to publish anti-war materials. Despite the risk, Nhat Hanh invited five distinguished writers and intellectuals to write bilingual letters addressing six famous counterparts in the West. The book, "Dialogue: The Key to Peace in Vietnam" was an open challenge to the government. Nhat Hanh wrote a letter to Martin Luther King entitled "Searching for the Enemy of Man" which moved the pacifists in the West and secured an audience with Martin Luther King when Nhat Hanh went to the States. After explaining the symbolism of the self-immolation of monks, he asked Luther King to help voice the plight of the Vietnamese in the United States:

...Hundreds and perhaps thousands of Vietnamese peasants and children lose their lives everyday, and our land is unmercifully and tragically torn by a war which is already twenty years old. I am sure since you have been engaged in one of the hardest struggle for equality and human rights, you are among those who understand fully, and who share with all their heart, the indescribable suffering of the Vietnamese people. .You yourself cannot remain silent. You cannot be silent since you have already been in action, and you are in action because in you, God is in action, too. (48)

According to Nhat Hanh, when they met a year later, King came out openly against the war in Vietnam in a press conference, even though King‘s associates thought it untimely and unwise. By then he was a giant figure in both intellectual and literary circles and probably would have been a huge backlash if he had been arrested for anti-war literary works. A number of musicians inspired by Nhat Hanh’s poems composed anti-war music and formed groups, going from town to town to seek support from audiences. The best known musician was Trinh Cong Son whom Nhat Hanh praised as the finest musician Vietnam had produced in years.

With a guitar, Son and his partners sang ballads before thousands of students and youths, telling sad stories of the devastating war. In the opening line of a book written for the young, "Dialogue with the Twenty Year-Old Generation", Nhat Hanh wrote about Trinh Cong Son: ‘I have never cried when listening to music. But I cannot help crying when listening to Son’s songs". One of Son’s songs included in the following:

I have a lover who died at Chu Prong
I have a lover who died floating in a river.
Died on the rice field,
As if he were dreaming.
When peace comes back to my country
Mother will climb up the mountains to look after her son’s skeleton.

Nhat Hanh also won the heart of another talented composer, Pham Duy, who was moved by Nhat Hanh’s poems. Composer Pham Duy wrote "Ten Songs of The Heart", using the words in Nhat Hanh’s poems as his lyrics. One of the ten songs, "Our Enemy Is Not Man", could be heard on every street corner in big cities:

Our enemy is not men.
If we kill men, with whom shall we live?
Our enemy wears the colors of an ideology.
Our enemy wears the label of liberty.
Our enemy carries a fancy appearance.
Our enemy carries a big basket full of words.

Getting the support of Pham Duy was a plus for the Peace Movement because, unlike Trinh Cong Son, Pham Duy was known as a pro-American.

Another poetic work causing controversy was "Let Us Pray for the White Dove To Appear". It was a collection of twenty-four poems written by Nhat Hanh initially printed by zerox and circulated internally among students. Some of the students were quite impressed by them and proposed publishing and circulating them among a larger number of readers. Realising that this collection could never been passed by the government censorship agency, the Buddhist Students Union requested Thich Tri Quang tried to submit it to the Censorship Office in Hue, where Tri Quang still commanded high respect. Three weeks later Tri Quang returned the manuscript and said it could not be passed for publication. He also said if he insisted, the person responsible for censorship would have to obey, but this officer would certainly lose his position. "I do not want to break his pot of rice". Tri Quang said apologetically. The Buddhist Students’ Union had to submit the poems to the censorship office in Saigon. Predictably only seven out of twenty four poems passed uncensored. However with Nhat Hanh’s approval, the book was still printed and distributed as underground literature. Five thousand copies were sold within a month. These poems became the first underground anti-war literature.

The poems were well received by Buddhists, students and, according to Sister Chan Khong, received congratulations from the leftists connected with the NLF. Surprisingly, but not unexpectedly, they were severely criticised by writers on the clandestine NLF radio and Hanoi radio. At first, Nhat Hanh was denounced as an ‘indecisive’ person who could not differentiate between friends and foes. Later stronger words were used to label him such as ‘the lackey of imperialists’. The Front classified Nhat Hanh in the same category as the military junta! To some extent, the Front was smarter than the bureaucrat-writers in the South. The hidden motives of the NLF were to discredit an artist whose charisma and talent appealed to thousands of young intellectuals in South Vietnam and more importantly, because Nhat Hanh was not one of them. In the previous year Nhat Hanh had written an article in a review, exposing the difference between Buddhism and Marxism. He criticised what he saw as the Marxist narrow approach in literature. (49) The NLF also detected the subtle anti- communist tone throughout Nhat Hanh‘s work. The term "Vietcong" was invented by an American historian, Douglas Pike, as was the term Bac Viet, North Vietnam. Their meaning is similar but both imply derogatory overtone. The leftists having connection with the NLF never called themselves Vietcong, but rather they referred themselves as "people of the Front". Nhat Hanh used these terms repeatedly in his books which annoyed "people in the Front" so much. In one of his poems, Nhat Hanh denounced the "revolutionary war" initiated by the Front:

Whoever is listening, be my witness:
I cannot accept this war.
I never could, I never will.
I must say this a thousand times before I am killed. (50)

In the meantime the Communists paid attention and understood well the Buddhists’ message which clearly expressed the peasants’ sentiments: "We do not follow either. We follow the one who can end the war and guarantee that we can live". (51)

The Buddhists’ stance was now clearly spelt out. The Front understood that they could no longer expect to secure the support or co-operation from the Buddhist Institute and its leaders, even though the two sides were advocating peace. The NLF also saw the danger that, the Buddhist Church, not the NLF, with its desire to put and end to the suffering of the powerless, would win over the hearts and minds of millions of ordinary Vietnamese, the real victims of the war. That is why the Front kept on attacking Nhat Hanh personally and during his peace tour in the U.S. in 1966. Politically, the Front saw the Buddhists as a real threat in the race to win the support of the people. While urban youth and students wholeheartedly supported the peace protests led by the Buddhist Institute, only a few middle-class professionals, so called armchair politicians, supported the Front, as protest against Diem and successive military governments, rather than of the Front’s ideology. Urban youth’s support for the NLF was negligible. Truong Nhu Tang, one of the Fronts organisers confessed that most of the youth, high school and university students, had not supported, nor were they controlled by the Front, and the cadres had to avoid using any terms or objectives related to socialism, otherwise urban youth flatly rejected it:

In 1965 we had resurrected the name Vanguard Youth for what was envisioned as a militant organisation of young people recruited from the high schools, universities and factories ...This effort, however, had failed to generate much enthusiasm and had been allowed to lapse. (52)

On the other hand, the Generals clearly saw the Buddhists as the real threat to their power, because the main objective of the Buddhist Struggle Movement was to have a democratically elected government. The military governments were unrepresentative and installed by the American Mission in Saigon and so no Generals would be elected in any fair and free elections. The Americans neither seemed nor wanted to understand the UBC ‘s motives or position. In February 1965, when McGeorge Bundy, a National Security adviser, was sent to Vietnam for a fact-finding trip, he brought with him biographical data on Tri Quang and Tam Chau, and other Buddhist activists. In a meeting, according to his aide, McGeorge Bundy felt ‘reeling’ because Tri Quang played the mystic and his pronouncements went beyond Bundy’s Western logic! (53) It was time the Buddhist Institute sent a representative overseas, who could explain clearly how the Buddhists viewed the war and how a solution could be found to the conflict. In their view only one person could fit that role namely Nhat Hanh.

Nhat Hanh was essentially a thinker and writer. Besides there was so much he could do at home. The voice of Vietnamese peasants representing by the UBC needed to be heard beyond Vietnam. With a background both as a graduate student and a teaching member at Columbia University, he was the most appropriate candidate as "messenger" of the Church, a person who could match men like McGeorge Bundy in Western logic and so enable them to understand the UBC Church’s motives and actions. Then an appropriate occasion presented itself for Nhat Hanh. A team from the Fellowship of the Clergymen’s Emergency Committee that earlier had appealed to both side to stop the war, went to Vietnam in the summer of 1965 to instigate a dialogue with indigenous religious groups, particularly Buddhists. This group believed that in history and in present conflict, Buddhism had remained loyal to the Vietnamese. The delegation was impressed with Nhat Hanh ‘s poems and essays, which deepened their understanding and respect for the Buddhist Institute’s concern for human lives. Delegation members were also deeply moved by Nhat Hanh’s letters, addressing Martin Luther King, which contained a moving and persuasive explanation of the monks’ self-immolation able to be grasped by Western minds. (54) At that stage it was extremely difficult for any church leader to get a visa to go abroad so it was almost a year later that a group of friends at Cornell University invited Nhat Hanh to lecture on "The Revival of Vietnamese Buddhism". This was to be an innocuous academic tour and such that would not raise any disquiet in the Vietnamese government. From a three-week lecture trip, however it extended to almost three months. Not only did Nhat Hanh travel across the United States, but almost every country in Western Europe invited him to tell the world about the terrible suffering and disillusion of the Vietnamese people and about the meaning of the Buddhist led demonstrations against the Thieu-Ky government. Nhat Hanh explained that the monks were driven to take their actions by their profound compassion for the people’s suffering, and by the fact that there was literally no one who could speak for the war-weary people and their longing for peace. Nhat Hanh’s message was echoed by clergymen, priests, rabbis and other religious leaders in a plea for peace which appeared in the New York Times on January 23, 1966, calling for both sides to stop the war:

We, who is various ways have assumed the terrible responsibility of articulating the human conscience, must speak or, literally, we should expect the very stones to cry out. (55)

In the United States, Nhat Hanh was interviewed on television and radio and in print media wherever he went. He met with prominent religious and community leaders, notables in the world of literature and arts, high officials in the United Nations, members of the Senate and House of Representatives and with Secretary of Defence, Robert McNamara. Arranged by the Fellowship’s International Committee of Conscience on Vietnam, he had an audience with His Holiness, Pope Paul VI. One person he did not meet was President Johnson. A spokesman for the President, who recently declared that he would meet any one to discuss a solution for the Vietnam War, had designated a lesser official to see Nhat Hanh. The lesser was no one else but William Bundy, whose brother, McGeorge Bundy, had complained that the UBC leaders were too mystic for him to understand. William Bundy, in turn, designated another lesser official to see Nhat Hanh. Interesting enough, on the day Nhat Hanh was supposed to see the President, Johnson was busy taking a group of passing tourists around the White House!

The Fellowship Committee was extremely efficient in promoting Nhat Hanh tour with the public, concerned politicians and other religious groups. Nhat Hanh left for the United States on May 22. On June 1 he was immediately introduced to the public in a press conference in Washington and presented his Proposal for Peace, which was reprinted in the Congressional Record on the next day. On June 9 his article on underground literature in Vietnam appealing for peace was printed in the New York Review of Books. He was introduced to influential spiritual leaders like Martin Luther King and Thomas Merton who persistently supported the Buddhist objective to end the war. In his Memoirs, McNamara did not record the meeting with Nhat Hanh. Johnson and William Bundy refused to see Nhat Hanh and it proved that the Administration had made up their mind to seek a military victory. What chance did Nhat Hanh and the Buddhist Church have when the White House ignored all the international efforts for peace? But it is necessary to make a content analysis from Nhat Hanh’s proposals in order to understand how the Vietnamese and the Buddhist Institute see the war.

Called A Proposal for Peace, Nhat Hanh mainly tried to address issues that worried the United States the most. On the day that Nhat Hanh conducted a press conference in Washington, June 1 1966, there was a student demonstration in front of the American Consulate in Hue in which students turned out to be violent and burned down the American Library. Nhat Hanh quickly reassured the Americans that the Buddhists were not anti- American. They were only against U.S. policies of war. On the contrary, most of Vietnamese ‘do have a great respect and admiration for America for her democratic and freedom tradition. The Vietnamese just showed their frustration of being excluded from participation in the determination of their country’s future. If anti-American sentiments were simmering because the American Administration continued to support the unrepresentative and submissive Saigon government to govern without a popular mandate and to follow policies contrary to the people ‘s aspirations’. (56)

At the time Nhat Hanh presented his proposal for peace, the U.S. Mission in Saigon provided Ky with tanks and logistics support to brutally suppress the Buddhist-led Struggle Movement, Nhat Hanh‘s mind was naturally occupied with this event and tried to persuade the U.S to withdrew support for Ky.

The United State chooses to support those elements (ie Thieu Ky. government) in Vietnam that appear to be most devoted to the U.S. ‘s wishes for Vietnam future. However, the Vietnamese people have never accepted these military leaders as their representatives. Diem was not, nor were Diem’s successors. Thus, it has been the U.S. government’s antipathy to popular government in South Vietnam, together with its hope for an ultimate military solution, that has not only contradicted the deepest aspirations of the Vietnamese people, but actually undermined the very objective for what we believe Americans to be fighting in Vietnam. (57)

As a graduate from a U.S. University, Nhat Hanh had faith in the American commitment to defend democracy and freedom for South Vietnam. Apparently the American objectives in Vietnam were to preserve an free and independent South Vietnam and to help the South Vietnamese to guide their own country in their own way as affirmed by President Johnson in his Johns Hopkins University Speech. But in fact, there were other objectives that the American public was never told. The Assistant Secretary of Defence, McNaughton, in a memorandum to the President, weighted the U.S. objectives in Vietnam as follows:

70% ‘to avoid a humiliating U.S. defeat’,
20% to keep South Vietnam territory from Chinese hands, and
10% to permit the people of South Vietnam to enjoy a better and freer way of life. (58)

Secondly Nhat Hanh wanted clarity the political stand of Buddhist activists. The fight to win the hearts and minds of the Vietnamese people was a trio contest: the NLF, the anti- communists and the non-communists. It was convenient for the military governments to label the Buddhists, the urban intellectuals, students as neutralist or pro- communist because these activists openly challenged the military authority and wanted the unrepresentative and corrupt generals replaced by a democratically elected government. But the peace activists were truly nationalists who dared to speak their mind and had been subject to persecution and arrest by Diem and successive governments. These activists may come from different political spectrum from urban intellectuals, self esteemed politicians who refused to identify with anti- communists elements, students, anti-war artists and of course Buddhists.

Nhat Hanh believed this group would play an important role in confronting with the NLF when the final show down would come: the election time:

The force of Vietnamese nationalism is such an alternative. Indeed, this is the sole force that can prevent the complete disintegration of South Vietnam and it is the force around which all Vietnamese can unite. (59)

But unfortunately the truly nationalists could not develop its potential in the current political climate, where if they joined the opposition to the government, they would be persecuted; if they identified with the corrupt and unrepresentative government, they would be discredited in the eyes of the people. That was why they did not like to call themselves "anti- communist", but non-communist or just nationalist. The repressive measures used by Diem and successive junta governments actually drove them into the arms of the Front even though they were wary of hard liners manipulated behind the scene. One of the Vietcong who was the first organiser to establish the NLF admitted that ‘had Ngo Dinh Diem proved a man of breadth and vision, the core who filled the NLF and its sister organisations would have rallied to him. (60) A majority of Buddhists chose to stay back because they maintained strong faith in their religious values. Except for a minority Catholics from the North, most of urban activists chose religions over the Front. This was true with most believers in religious sects that showed an anti-colonialist past, like Cao Dai and Hoa Hao, particularly Buddhism. The UBC in the struggle against Diem and the Generals could mobilise thousands of faithful members from all walks of life and social strata at will, and up until 1966 the Buddhists were an influential political force as opposed to military governments and the NLF. Most of urban activists answered the call for peace under the Buddhist banner, rather than to the NLF. In 1968 when the NLF attacked all the cities in South Vietnam, uprising that the communists expected to happen, never materialised: Buddhism became a symbol of hope:

Today, the mean for nationalist expression rests mainly with the Vietnamese Buddhists, who alone command sufficient popular support to spearhead a protest for popular government. This is not a new role for Vietnamese Buddhism, for in the eyes of the Vietnamese peasants, Buddhism and nationalism are inseparably entwined. The historic accident that made the mass conversion to Catholic in Vietnam coincident with France’ subjugation of Vietnam created this image. (61)

It was quite clear now that there were three forces participating in the struggle to win the hearts and minds of the Vietnamese people. While the junta government and the anti-communists backed by the Administration, the NLF backed by Hanoi and the UBC and the non- communists representing the hopes and aspirations of the majority of the Vietnamese people.

The Americanisation of the war inevitably brought social upheavals in South Vietnam. When the American GIs flooded the cities, hundreds of services were needed to satisfy a new and unexpected demand in housing and recreations. In turn thousands of job were created for the whole army of American employees and contractors who saw the war as a profitable business. Actually the most vocal anti- communists were the ones who made huge profits from the war. In other words, anti- communism had become Vietnam’s most profitable business. The military commanders, who were supposed to kill more Vietcong as requested by president Johnson, busily lobbied positions for themselves and their own cronies and used these positions to conduct big businesses like heroin traffic while their wives ran open-secret businesses selling rice, medicines for the NLF. The Catholics moved to South Vietnam in 1954, clustered in ghettos on the fringe of Saigon, which was a well-known protection heaven for those who wanted to dodge the draft. Those who possessed wealth and power could afford to buy off the draft or send their children overseas. Nhat Hanh summed up this irony:

The most vocal anti-communists in fact, are doing very little against Communism. On the contrary, by their support of the existing government and the American effort, they succeed in perpetuating the situation that strengthens Communism. Thus the people with whom the government deals with as ‘good’ anti- communists are in fact those who causes much hatred of government and contribute more than any one else to support of the NLF. (62)

The longer the war dragged on, the richer they became. They were comfortably housed and lived safely in the big cities, had neither desire to give up their way of life or to end the war which was the source of their wealth.

The urban activists were well educated enough to understand what went on in Russia and China. If they come from the North, they probably heard or experienced the short reign of orthodox communism. Obviously they did not like Marxism yet they did proclaim themselves anti- communists, simply because they did want to be identified with the parasitic elements who benefited from the war. The pacifists saw the struggle movement led by the Buddhists was the only chance of grouping non-communists who were able to fight the NLF in the political front on an equal footing. They were able to rally the support of peasants because they were determined to end the roots of their suffering. They would appeal to a majority of people, from the urban activists to peasants, the third force, to form a government that combined the genuine will of the people for independence with the profound aspirations for peace. This group could unite the whole spectrum of a non- communist force which would gather enough political strength to negotiate with the Front and Hanoi for a peaceful solution. In order to win the war on the political terms, instead of supporting the corrupt and incompetent government, and a vocal group of anti-communists, the United States should have supported this non-communist force.

Nhat Hanh’s mission in the States was now much clearer. He came to the States to persuade the Johnson Administration to support the non-communist elements rallying in the Buddhist Struggle Movement. Supporting the corrupt and unrepresentative military government and the anti- communists was backing the wrong horse. He re-assured the U.S. government that the Buddhists did not consider Americans as their enemies, but as friends, as an ally for peace not for war. Nhat Hanh articulated so well the UBC’ s policies and objectives. That was the third possibilities that the Buddhist had been pursuing for at least three years from 1964 to 1966. The UBC had tried to build up a politically strong non-communist force that could negotiate with the NLF on an equal footing.

They (the Vietnamese People) do not agree that there is no alternative to a military dictatorship. The force of nationalist Vietnamese is such an alternative. Indeed, this is the sole force that can prevent a complete disintegration of South Vietnam, and it is the force around which all Vietnamese can unite. But nationalism cannot attain its effective potential in the present Vietnamese political climate, where opposition to the government invites open persecution upon oneself and identification with it (corrupt military dictatorship) discredits oneself in the eyes of the people (63)

The Buddhist Struggle Movement during the years of 1964 and 1966 used their grass roots support to bring down, or to boost up many governments, not because they wanted to grasp naked power, but their main concern was the legitimacy of the South Vietnamese Government. Or as in Nhat Hanh own words, a government that combines the genuine will of the people for independence with their profound aspiration for peace. (64). Had there been an popular elected government, this coalition government would command respect from every one and the NLF had to reason to refuse to negotiate with it. If it did, the NLF would lose the support of a majority of Vietnamese peasants and urban activists who longed for nothing but peace. Nhat Hanh optimistically predicted that if such a democratically elected government came to power, it would have the support not only of the vast majority of non- communist Vietnamese, but of those who supported the Front and even of many who were in the Front.

In a press release on June 1, 1966 Nhat Hanh revealed a five-point proposal which addressed directly Johnson Government. In the first three items he requested that the Administration to cease bombings, reduce military actions, or declare a cease-fire and if the NLF responded positively, later the U.S would show intention to withdraw troops in the future. The fourth item Four was the core of Nhat Hanh’s proposal:

4- A clear statement by the U.S. of its desire to help the Vietnamese people to have a government truly responsive to Vietnamese aspirations, and concrete U.S. actions to implement this statement, such as a refusal to support one group over another. (65)

What Nhat Hanh insisted was Johnson government should stop support the parasitic elements like Ky who, ironically, with tanks and logistics provided by the Americans, was about to suppress the Buddhist Struggle Movement in Danang and Hue in the summer of 1966.

Nhat Hanh did not mention the NLF and seemed to continue annoying the NLF analysts by calling them the derogatory term, Vietcong. Neither did he talk of negotiations because the NLF and the non- communists which he saw it as a ‘internal affairs’ of the Vietnamese people. He advised the American Administration to sidestep the issue and let the Vietnamese people exercise their right of self-determination. Only at the end of the peace tour, he took some time out and wrote The Lotus in the Sea Of Fire to sum up his proposal and the Buddhists’ political stand in details.

Nhat Hanh said it was time for the U.S. government to change its policies. Americans could not win the war militarily, because the root of the problem was in the heart of the Vietnamese peasants. The undiscriminating bombings and killings intensified the hatred of the peasants for the Americans and the longer the war went on, the more the Vietnamese would support the NLF. But if the U.S government sought a negotiated settlement, which acceptable and legitimate South Vietnamese Government would come to the negotiating table with the communists? The negotiation must be conducted between the Vietnamese themselves and the South Vietnamese at large must be included in any negotiations. The incumbent military leaders represented no one. They were there because the U.S. wanted them to be there. The urgent task must be done was (1) to establish an interim government that would represent the religions and political paries with national stature, because these were almost the remaining centres of loyalty of the population. (2) The interim government would request both sides to accept a cease-fire, or at least to cease offensive actions, until a popularly elected government comes to power. (3) The elected government would request the U.S government to withdraw a number of small units as a token of good faith to the Vietnamese people and the communist side. The new government would ask the NLF to form a coalition government for South Vietnam and also request the North Vietnam withdraw a token of their troops and (5) the coalition government would negotiate with North Vietnam to establish normal relations of trade and diplomacy. The discussion for reunification would be held but there was no rush, the two Vietnams would be re-unified whenever both sides felt comfortable with each other, in the distant future perhaps. (66)

Nhat Hanh humbly admitted that he was not a politician, nor his proposal was a rigid blue print, but these were first steps toward a peaceful solution, or at least, it could offer a chance for the adversary sides to sit together for preliminary talk. Indeed it could have saved thousands of lives if Johnson Administration at least listened to this gentle monk. And ta least Johnson did not have to anywhere to talk to any person about peace, as the President promised in his Baltimore address. This gentle peace-loving monk came to Washington and requested an audience with the President. What would have happened if the President, instead of taking the tourists around the White House on that day, could have granted Nhat Hanh some time to present him the Buddhist viewpoint? Or at least the National Security Adviser, William Bundy, could have seen Nhat Hanh to find out whether this graduate from Columbia did have a logic that his brother, McGeorge Bundy could understand. The Secretary of Defence, Robert, McNamara did see Nhat Hanh, but his proposal for peace left no trace in his memoir, In Retrospect, The Tragedy and Lessons of Vietnam. Only one person saw Nhat Hanh’s vision of peace and did not hesitate to nominate Nhat Hanh as a candidate for Nobel Peace Prize, it was Martin Luther King. Perhaps these two people, Nhat Hanh and Martin Luther King, communicated with each other by the same language, the spiritual language. Perhaps the White House advisers used different kind of logic which George Ball, the Under Secretary of State called ‘logic on its head’. What the President and his men did was history: more bombings were ordered, more troops were sent in, more bodies were counted. Until one day they realised what Nhat Hanh said was prophetic: the continuance of the war was more likely to spread communism in Vietnam rather to contain it. (67) And two weeks after Nhat Hanh had presented his proposal for peace, the U.S. government provided tanks, ammunitions and logistics for Ky’s troops to suppress the Buddhist Struggle Movement in Danang and Hue. The last hope for the non- communist Vietnamese to restore peace was finally dashed.

Notes
Chapter Eight
  1. Nhat Hanh, Fragrant Palm Leaves, p. 9
  2. Ibid., p. 150
  3. Chan Khong, Learning True Love, p. 44
  4. Chan Khong, Footprints On The Sand, p. 264
  5. Chan Khong, Learning True Love, p. 50
  6. Tue Giac, Ibid., p. 428
  7. Tri Quang, AutoBiography, Chuyen Luan, The Buddhist Review, Issue 4, p. 17
  8. Chan Khong, Learning True Love, p. 50
  9. Ibid., p. 158
  10. Ibid., p. 72
  11. Ibid., p. 88
  12. Ibid., p. 89
  13. Ibid., pp. 94-95
  14. Ibid., p. 93
  15. Do Trung Hieu, Xay Dung Magazine, Issue 67, March 1995, pp. 4-21
  16. Chan Khong, Learning True Love, p. 90
  17. Nhat Hanh, Fragrant Palm Leaves, p. 149
  18. Ibid., p. 151
  19. Chan Khong, Footprints On The Sand, p. 190
  20. Chan Khong, Learning True Love, p. 93
  21. Queen & King, Ibid., p. 122
  22. Chan Khong, Learning True Love, p. 109
  23. Ibid., p. 88
  24. Henrickson, Paul, The Living and The Death, p. 188
  25. Ibid., p. 215
  26. Chan Khong, Learning True Love, p. 96
  27. Ibid., p.100
  28. Ibid., p. 101
  29. Nhat Hanh, Love in Action, p. 45
  30. Thien Hoa, Fifty Years Of Vietnamese Buddhism Revival, p.193
  31. Op. cit., p. 195
  32. Op. cit., p. 194
  33. Nhat Hanh, Call Me By My True Name, p. 48
  34. Ibid., p. 25
  35. Ibid., p. 23
  36. Nhat Hanh, Love in Action, p. 32
  37. Nhat Hanh, Fragrant Palm Leaves, p. 199
  38. Chan Khong, Learning True Love, p. 62
  39. Ibid., p. 112
  40. Nhat Hanh, Love in Action, p. 4
  41. Chan Khong, Learning True Love, P. 103
  42. Ibid., p. 127
  43. Ibid., p. 127
  44. Schecter, Jerrold, The New Face of Buddhism, p. 184
  45. Nhat Hanh, Call Me By My True Name, p.14
  46. Ibid., p. 12
  47. Ibid., p. 10
  48. Nhat Hanh, The Lotus In The Sea Of Fire, p. 88
  49. Ibid., p. 110
  50. Chan Khong, Footprints On The Sand, p. 197
  51. Nhat Hanh, Call Me by My True Name. p. 37
  52. Nhat Hanh, quoted in C. Queen & S. King, Ibid., p. 332
  53. Truong Nhu Tang, Journal of A Vietcong, p. 105
  54. Prados, John, Ibid., p. 95
  55. Nhat Hanh, Lotus, p. 197
  56. Ibid., p. 109
  57. Nhat Hanh, Love, p. 50
  58. Ibid., p. 51
  59. Kahin, Intervention, p. 313
  60. Nhat Hanh, Love in Action, p.52
  61. Truong Nhu Tang, Ibid., p. 70
  62. Nhat Hanh, Love in Action, p. 53
  63. Nhat Hanh, Lotus in the Sea of Fire, p. 80
  64. Ibid., p. 80
  65. Ibid., p. 53
  66. Nhat Hanh, Love in Action, p. 55
  67. Ibid., pp. 96-97
  68. Ibid., p. 52

[Quelle: http://www.giaodiem.com/FotoNews/nh_quannhu.htm. -- Zugriff am 2005-07-04]


Tiep Hien The Order of Interbeing


"The Order of Interbeing was formed by Thich Nhat Hanh and his associates in the mid-1960s at a time when the Vietnam War was escalating and the teachings of the Buddha were desperately needed to combat the hatred, violence, and divisiveness enveloping his country. From its inception and into the present, the Order has been comprised of all four membership categories of the original Buddhist community: monks, nuns, laymen, and laywomen. The Mindfulness Bell, published three times a year, is the journal of the Order of Interbeing. Each issue includes a Dharma talk by Thich Nhat Hanh, articles by practitioners about their practice, reports on socially engaged work in Vietnam and other outreach projects, and a schedule of upcoming retreats and events. A directory of meditation groups (Sanghas) is available.

Tiep Hien - The Order of Interbeing

One meaning of the word tiep is "being in touch with." What are we to be in touch with? The answer is reality, the reality of the world and the reality of the mind.

To be in touch with the mind means to be aware of the processes of our inner life-feelings, perceptions, mental formations-and also to rediscover our true mind, which is the wellspring of understanding and compassion. . . To be in touch with the reality of the world means to be in touch with everything that is around us in the animal, vegetable, and mineral realms.

If we want to be in touch, we have to get out of our shell and look clearly and deeply at the wonders of life-the snowflakes, the moonlight, the songs of the birds, the beautiful flowers-and also the suffering-hunger, disease, torture, and oppression. Overflowing with understanding and compassion, we can appreciate the wonders of life, and at the same time, act with the firm resolve to alleviate the suffering.

One meaning of the word hien is to realize or realization. Hien means not to dwell or be caught in the world of doctrines and ideas, but to bring and express our insights into real life. First of all, realization means transforming ourselves. If we wish to share calmness and serenity, we should first realize these qualities within ourselves. Working to help people who are hungry or sick means to be peaceful and loving during that work. Hien means making it real here and now."

[Quelle: http://www.iamhome.org/oi.html. -- Zugriff am 2005-06-09]

Die alte Fassung der vierzehn Gebote des Interbeing:

"The Fourteen Precepts of Interbeing: Fourteen Guidelines for Engaged Buddhism / by Thich Nhat Hanh
  1. Do not be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones, Buddhist systems of thought are guiding means; they are not absolute truth.
  2. Do not think that the knowledge that you presently possess is changeless, absolute truth. Avoid being narrow-minded and bound to present views. Learn and practice nonattachement from views in order to be open to receive others' viewpoints. Truth is found in life and not merely in conceptual knowledge. Be ready to learn throughout your entire life and to observe reality in yourself and in the world at all times.
  3. Do not force others, including children, by any means whatsoever to adopt your views, whether by authority, threat, money, propaganda, or even education. However, through compassionate dialogue, help others renounce fanaticism and narrowness.
  4. Do not avoid contact with suffering or close your eyes before suffering. Do not lose awareness of the existence of suffering in the life of the world. Find ways to be with those who are suffering, including personal contact, visits, images and sounds. By such means, awaken yourself and others to the reality of suffering in the world.
  5. Do not accumulate wealth while millions are hungry. Do not take as the aim of your life fame, profit, wealth, or sensual pleasure. Live simply and share time, energy and material resources with those who are in need.
  6. Do not maintain anger or hatred. Learn to penetrate and transform them when they are still seeds in your consciousness. As soon as they arise, turn your attention to your breath in order to see and understand the nature of your anger and hatred and the nature of the persons who have caused your anger and hatred.
  7. Do not lose yourself in dispersion and in your surroundings. Practice mindful breathing to come back to what is happening in the present moment. Be in touch with what is wondrous, refreshing, and healing both inside and around you. Plant seeds of joy, peace and understanding in yourself in order to facilitate the work of transformation in the depths of your consciousness.
  8. Do not utter words that can create discord and can cause the com- munity to break. Make every effort to reconcile and resolve all conflicts, however small.
  9. Do not say untruthful things for the sake of personal interest or to impress people. Do not utter words that cause division and hatred. Do not spread news that you do not know to be certain. Do not criticize or condemn things of which you are not sure. Always speak truthfully and constructively. Hae the courage to speak out about situations of injustice, even when doing so may threaten your own safety.
  10. Do not use the Buddhist community for personal gain or profit or transform your community into a political party. A religious community, however, should take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.
  11. Do not live with a vocation that is harmful to humans and nature. do not invest in companies that deprive others of their chance to live. Select a vocation that helps realize your ideal of compassion.
  12. Do not kill. Do not let others kill. Find whatever means possible to protect life and prevent war.
  13. Possess nothing that should belong to others. Respect the property of others, but prevent others from profiting from human suffering or the suffering of other species of the Earth.
  14. Do not mistreat your body. Learn to handle it with respect. Do not look on your body as only an instrument. Preserver vital energies (sexual, breath, spirit) for the realization of the Way. (For brothers and sisters who are not monks and nuns:) Sexual expression should not take place without love and a long-term commitment. In sexual relationships, be aware of future suffering that may be caused. To preserve the happiness of others, respect the rights and commitments of others. Be fully aware of the responsibility of bringing new lives into the world. Meditate on the world into which you are bringing new beings. "

Die neue Fassung: The Fourteen Mindfulness Trainings (14 Precepts) of the Order of Interbeing:

"Thich Nhat Hanh has recently replaced the term "precepts" (sila) with the term "mindfulness trainings" (siksa) to more accurately reflect their intention and purpose. This is a term also used by the Buddha. Thây also rewrote the Fourteen Mindfulness Trainings of the Order of Interbeing, which were revised by Order Members in September, 1996, and now read as follows:
  1. Openness: Aware of the suffering created by fanaticism and intolerance, we are determined not to be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. Buddhist teachings are guiding means to help us learn to look deeply and to develop our understanding and compassion. They are not doctrines to fight, kill, or die for.
  2. Nonattachment from Views: Aware of the suffering created by attachment to views and wrong perceptions, we are determined to avoid being narrowminded and bound to present views. We shall learn and practice nonattachment from views in order to be open to others' insights and experiences. We are aware that the knowledge we presently possess is not changeless, absolute truth. Truth is found in life, and we will observe life within and around us in every moment, ready to learn throughout our lives.
  3. Freedom of Thought: Aware of the suffering brought about when we impose our views on others, we are committed not to force others, even our children, by any means whatsoever--such as authority, threat, money, propaganda, or indoctrination--to adopt our views. We will respect the right of others to be different and to choose what to believe and how to decide. We will, however, help others renounce fanaticism and narrowness through compassionate dialogue.
  4. Awareness of Suffering: Aware that looking deeply at the nature of suffering can help us develop compassion and find ways out of suffering, we are determined not to avoid or close our eyes before suffering. We are committed to finding ways, including personal contact, images, and sounds, to be with those who suffer, so we can understand their situation deeply and help them transform their suffering into compassion, peace, and Joy.
  5. Simple, Healthy Living: Aware that true happiness is rooted in peace, solidity, freedom, and compassion, and not in wealth or fame, we are determined not to take as the aim of our life fame, profit, wealth, or sensual pleasure, nor to accumulate wealth while millions are hungry and dying. We are committed to living simply and sharing our time, energy, and material resources with those in need. We will practice mindful consuming, not using alcohol, drugs, or any other products that bring toxins into our own and the collective body and consciousness.
  6. Dealing with Anger: Aware that anger blocks communication and creates suffering, we are determined to take care of the energy of anger when it arises and to recognize and transform the seeds of anger that lie deep in our consciousness. When anger comes up, we are determined not to do or say anything, but to practice mindful breathing or mindful walking and acknowledge, embrace, and look deeply into our anger. We will learn to look with the eyes of compassion at those we think are the cause of our anger.
  7. Dwelling Happily in the Present Moment: Aware that life is available only in the present moment and that it is possible to live happily in the here and now, we are committed to training ourselves to live deeply each moment of daily life. We will try not to lose ourselves in dispersion or be carried away by regrets about the past, worries about the future, or craving, anger, or jealousy in the present. We will practice mindful breathing to come back to what is happening in the present moment. We are determined to learn the art of mindful living by touching the wondrous refreshing, and healing elements that are inside and around us, and by nourishing seeds of joy, peace, love, and understanding in ourselves, thus facilitating the work of transformation and healing in our consciousness.
  8. Community and Communication: Aware that the lack of communication always brings separation and suffering, we are committed to training ourselves in the practice of compassionate listening and loving speech. We will learn to listen deeply without judging or reacting and refrain from uttering words that can create discord or cause the community to break. We will make every effort to keep communications open and to reconcile and resolve all conflicts, however small.
  9. Truthful and Loving Speech: Aware that words can create suffering or happiness, we are committed to learning to speak truthfully and constructively, using only words that inspire hope and confidence. We are determined not to say untruthful things for the sake of personal interest or to impress people, nor to utter words that might cause division or hatred. We will not spread news that we do not know to be certain nor criticize or condemn things of which we are not sure. We will do our best to speak out about situations of injustice, even when doing so may threaten our safety.
  10. Protecting the Sangha: Aware that the essence and aim of a Sangha is the practice of understanding and compassion, we are determined not to use the Buddhist community for personal gain or profit or transform our community into a political instrument. A spiritual community should, however, take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.
  11. Right Livelihood: Aware that great violence and injustice have been done to our environment and society, we are committed not to live with a vocation that is harmful to humans and nature. We will do our best to select a livelihood that helps realize our ideal of understanding and compassion. Aware of global economic, political and social realities, we will behave responsibly as consumers and as citizens, not investing in companies that deprive others of their chance to live.
  12. Reverence for Life: Aware that much suffering is caused by war and conflict, we are determined to cultivate nonviolence in our daily lives, to promote peace education, mindful mediation, and reconciliation within families, communities, nations, and in the world. We are determined not to kill and not to let others kill. We will diligently practice deep looking with our Sangha to discover better ways to protect life and prevent war.
  13. Generosity: Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, we are committed to cultivating loving kindness and learning ways to work for the wellbeing of people, animals, plants, and minerals. We will practice generosity by sharing our time, energy, and material resources with those who are in need. We are determined not to steal and not to possess anything that should belong to others. We will respect the property of others, but will try to prevent others from profiting from human suffering or the suffering of other beings.
  14. Right Conduct (For lay members): Aware that sexual relations motivated by craving cannot dissipate the feeling of loneliness but will create more suffering, frustration, and isolation, we are determined not to engage in sexual relations without mutual understanding, love, and a long-term commitment. In sexual relations, we must be aware of future suffering that may be caused. We know that to preserve the happiness of ourselves and others, we must respect the rights and commitments of ourselves and others. We will do everything in our power to protect children from sexual abuse and to protect couples and families from being broken by sexual misconduct. We will treat our bodies with respect and preserve our vital energies (sexual, breath, spirit) for the realization of our bodhisattva ideal. We will be fully aware of the responsibility of bringing new lives into the world, and will meditate on the world into which we are bringing new beings.
    (For monastic members): Aware that the aspiration of a monk or a nun can only be realized when he or she wholly leaves behind the bonds of worldly love, we are committed to practicing chastity and to helping others protect themselves. We are aware that loneliness and suffering cannot be alleviated by the coming together of two bodies in a sexual relationship, but by the practice of true understanding and compassion. We know that a sexual relationship will destroy our life as a monk or a nun, will prevent us from realizing our ideal of serving living beings, and will harm others. We are determined not to suppress or mistreat our body or to look upon our body as only an instrument, but to learn to handle our body with respect. We are determined to preserve vital energies (sexual, breath, spirit) for the realization of our bodhisattva ideal."

[Quelle: http://www.iamhome.org/14mt.htm. -- Zugriff am 2005-06-09]


Revision des Pratimoksha


Die revidierte Fassung des Pratimoksha (Ordensregeln) wurde erstmals der Öffentlichkeit vorgestellt in Seaoul (Südkorea) am 31. März 2003. Dies ist ein Meilenstein in der Geschichte des buddhistischen Ordens, weil erstmals versucht wurde, den Pratimoksha den Gegebenheiten des industriellen Zeitalters anzupassen.


Bhikshupatimoksha (Mönchsregeln)


"The Revised Pratimoksha

Recitation Ceremony of the Bhikshu Precepts

Preface

The Pratimoksha is the basic book of training for Buddhist monastics. Training with the Pratimoksha, monastics purify their bodies and minds, cultivate love for all beings, and advance on the path of liberation. The Pratimoksha is not just a set of rules. It is best to understand the precepts found in the Pratimoksha as trainings, and each training in the Pratimoksha assures an area of freedom in our daily life. The term Pratimoksha has been translated as “different areas of freedom,” (in Chinese as Biejietuo), “freedom wherever you are” (chuchujietuo), or “walking in the direction of freedom” (diuxiajietuo). Each training has mindfulness as its foundation. Mindfulness enables us to see clearly which actions of our body, speech, and  mind help us to progress on the path of freedom and which actions pull us away from the path.

From the fifth year of his ministry1, the Buddha began to create the Pratimoksha for his monastic community, with the help of his senior disciples. The precepts were established over several decades, each responding to the needs and situations of the Original Sangha of the Buddha. When the Buddha was about to enter Nirvana, he told the Venerable Ananda that the minor and lesser rules could be removed, so that the text would remain relevant and appropriate.2 Two thousand and six hundred years went by, but this latter recommendation by the Buddha was not carried out. A few hundred years after the Buddha’s passing away, some twenty schools of Buddhism arose, each with its own Vinaya.3 The Vinaya is a vast and rich body of literature, whose aim is to define and organize the life of a monastic and of the community of monastics in such a way that enables the monastics to realize transformation and liberation. The Vinayas which are found in various schools of Buddhism all have their roots in the Buddha’s original teachings and practice. Comparatively speaking, the monastic codes belonging to different Buddhist traditions do not differ much from one another .

The Pratimoksha is the heart of the Vinaya. It is a text that monastics have to recite twice a month in the Uposadha ceremony (Uposadha means “to nourish purity”). In Vietnam and China, for instance, most monks and nuns recite the Pratimoksha that belongs to the Dharmagupta School of Buddhism, and in Sri Lanka, Thailand and Burma, the monks recite the Pratimoksha that belongs to the Tamrasatiya (Theravada) School. The Dharmagupta Pratimoksha for monks has 250 precepts, and the Tamrasatiya Pratimoksha for monks has 227 precepts. Except for some small differences, the texts of these two major traditions are nearly identical to one another.

Buddhism should remain a living tradition. Like a tree, the dead branches need to be pruned in order for new shoots to grow. The new shoots are the teachings and practices that respond to the needs of our present time and culture. Technological developments, mass media, and the speed of modern life have all influenced the life of monastic communities. Degradation of the monastic lifestyle is evident in places all over the world, in both Buddhist and non-Buddhist communities. To respond to this present situation a revised Pratimoksha is urgently needed.

The Dharma Teacher Council of Plum Village has consulted extensively with Vinaya teachers and ordinary monks and nuns in Vietnam and elsewhere over the past five years in order to discern the real needs of present day monastics in our effort to make the Revised Pratimoksha as relevant and practical as possible. In addition, we have drawn upon our contact with and experience of monastic life in the West over the past two decades. As a result the revised Pratimoksha aims to offer guidance and support to current day Buddhist monastics living both in Asia and in Western countries. In revising the Pratimoksha, we have tried not to increase the number of the trainings. There are still 250 trainings for monks, and 348 for nuns – the same number of trainings which are found in the Dharmagupta Pratimoksha.

The Revised Version of the Pratimoksha (Buddhist Monastic Code) was first released on March 31, 2003 in Seoul, Korea – one of the Mahayana Buddhist countries of Asia. It took place at the Choong Ang Sangha University. In the revised Pratimoksha, we have substituted trainings that are no longer appropriate to our time with new trainings that are essential to protect the practice and integrity of monastic members. For example, the revised Pratimoksha has trainings that address issues concerning the use of cars, computers, television, mobile telephones, electronic games, e-mail, and the Internet. The trainings/ precepts in the classical version of the Pratimoksha responded perfectly to the needs of the monks and nuns in the time of the Buddha. Each training arose directly from a real situation in the Buddha’s Sangha; no training is hypothetical or based on speculation. When teaching the classical Pratimoksha Vinaya teachers always share the “origin stories” of each training, which tell exactly what happened to prompt the establishment of that training. Likewise each training in the revised Pratimoksha directly addresses a real situation in present day monastic communities.

The release of the revised Pratimoksha will influence not only the Buddhist world but may also be of interest and benefit to people from other spiritual traditions. There have been people who have asked us: Who are you to change the monastic codes made by the Buddha? The answer remains: We are children of the Buddha. We are his continuation, and we are practicing to carry out his wishes. The Buddha invested much of his time and energy to teach and train monks and nuns. Buddhism has survived until this day because there have continuously been monastic Sanghas. The purpose of the revised Pratimoksha is to protect the integrity of the monastics’ practice and their freedom, so that the authentic path of liberation can continue, the career of the Buddha and his Original Sangha of monks, nuns, laymen, and laywomen.

As there has been an increasing expansion of Buddhism in the West in recent decades, we must also remember that if there were not solid, authentic monastic Sanghas, Buddhism may only be a popular movement for a certain period of time. Without a deep root in the practice and teachings of the Buddha, embodied in the monastic Sangha, a cultural revolution or movement may sweep it away without leaving any trace behind.

For Buddhism to remain a living tradition, the teaching and practice should remain relevant. The Pratimoksha should not be merely for academia or intellectual study. There are already many Vinaya masters who are well versed in the Vinaya literature and capable of teaching and explaining it eloquently. However, the main purpose of the Pratimoksha is to offer guidance for the life of fully ordained monks and nuns (Bhikshus and Bhikshunis), so that they may live the authentic life of monastics. We are certain that the Buddha counts on the insight, intelligence, and courage of his descendants to continue making the path of liberation accessible and open to our current generation . Therefore, revising the teaching and the practice is truly necessary.

As a part of their training, fully ordained monks and nuns must spend at least five years studying the Vinaya, including the revised and the classical Pratimoksha. Monastics should not study the Vinaya as professors or specialists, but as applied practitioners, to progress on their path of practice and with a clear insight that the trainings, mindful manners, and regulations form the basis for the survival of the Sangha. The renewed and updated version of the Pratimoksha can inspire the monastic Sangha of today to wholeheartedly rediscover the integrity, simplicity, beauty, and freedom of monastic life. We believe that making this text available to lay practitioners will nourish the practice and strength of the Four-Fold Sangha, consisting of monks, nuns, laymen, and laywomen. Reading the Pratimoksha allows lay practitioners to understand the monastic codes of conduct as well as the monastic lifestyle. Thus, they can offer concrete support to the monastics. They will also be able to discern between authentic monastics and false ones. Consequently, they may support the former while helping the latter to go back to the right path. Reading the Pratimoksha is also an opportunity to gain inspiration to go in the direction of living our daily lives with compassion, love, and understanding in order to protect and care for ourselves, our loved ones, the environment, and living beings in all directions.

The work of revising the Pratimoksha has been done to pay tribute to our root teacher, Shakyamuni Buddha, and all our ancestral teachers, who have transmitted the wonderful Dharma to our current generation. We trust that only by keeping Buddhism truly alive and free from degradation and corruption can we be authentic descendants of the Buddha.

Zen Master Thich Nhat Hanh and The Dharmacarya Council of Plum Village

1 In different traditions the year the Buddha began to establish the precepts is said to have been 5, 10, 12, or 20 years and so on.

2 At that time the Venerable Ananda, who was the Buddha’s atten-dant, did not inquire which trainings specifically the Buddha was referring to and so later after the Buddha’s passing into Nirvana the senior monks did not dare to remove any of the trainings/precepts.

3 The Vinaya is one of the Three Baskets of Buddhist Scriptures, including the Sutras (discourses given by the Buddha or his senior disciples), the Sastras (commentaries on the Sutras), and the Vinaya. The Vinaya includes the Pratimoksha, the trainings/precepts for monks and nuns, and rules and regulations concerning governing the Sangha, decision making procedures (Sanghakarman), the three-month Rains’ Retreat, use of material necessities and so on.


The Revised Version of the Bhikshu Pratimoksha needs to be studied and practiced in consultation with the Classical Version transmitted to us from the time of the Buddha Shakyamuni. This fact is underlined in the 110th Expression of Regret Offence (Payantika Precept) which is as follows:

“A bhikshu who, after one year of receiving the full ordination, has not yet begun to study the Classical Pratimoksha in parallel with the Revised Pratimoksha, commits an Expression of Regret Offence.”

By studying the Classical Pratimoksha we understand and value the Revised Version and by studying the Revised Version we understand better and value more the Classical Version. If we continue the practice of studying both the Classical and the Revised Versions future generations will have the chance to study the traditional precepts from the time of the Buddha. This will also help them to understand the social situation and organization of the Sangha in the time of Shakyamuni Buddha. The aim of the precepts is to protect the community of practice. It is to help the community to make progress in its practice and to prevent the Sangha from going astray in corrupt practices. We owe much gratitude to the Buddha and all the generations of noble teachers who have gone before us. It is they who have given us enough insight and courage to offer this new version of the precepts. We are very happy to witness the birth of this new version which our ancestral teachers have long been waiting for. We feel that we are helping realize their long-cherished hopes for a Revised Pratimoksha.

The Buddha always taught that his teachings should be studied and practiced with intelligence, just as someone who is catching a snake has to master the art of catching a snake. If not, he will be bitten by the snake. If the teachings of the Buddha are to continue to be effective in liberating our world from suffering they have to be appropriate for the people to whom they are given. They should also be in the spirit of what Shakyamuni Buddha has taught. The Revised Version has 250 precepts just as the Classical Version. However it seeks to respond satisfactorily to the needs of monks practicing in our own time. When the Bhikshu Sangha seriously practices the Revised Version, this will reverse the backsliding which is evident in a significant number of cases of present-day bhikshus. We ask venerable monks of high standing to be compassionate in making this version of the Pratimoksha more and more accessible and appropriate to the situation of our times and to the spirit of the Buddha’s teachings. It is our hope that once every twenty years the Revised Version will be updated.

Those of us who recognize an urgent need to study, recite, and practice this Revised Version should encourage our Sanghas to do so straightaway. After a few years the serious recitation and practice of this version will certainly bear fruit. The quality of the Sangha’s practice will be the most obvious and powerful proof of its effectiveness and appropriateness.

The Dharmacarya Council of Plum Village


Opening the Sutra

Namo Tassa assa Bhagavato Arahato Sammasambuddhassa (Three times) (BELL)

The Vinaya is deep and lovely. We now have a chance to see, study and to practice it. We vow to realize its true meaning. (BELL)

In the presence of the Buddhas, the precious Dharma and the Mahasangha we bow our heads. Today we shall recite the Pratimoksha so that the true teachings can remain in the world for a long time. The Precepts are like the ocean. One lifetime alone is not enough to study and practice them. The Precepts are like precious treasures. We never grow tired in their pursuit.

It is because we want to protect our sacred inheritance of the true teachings that we have gathered today to hear the recitation of the precepts. We have gathered as a Sangha to recite the precepts because we do not want to transgress the Four Degradation Offences, the Twenty- Seven Sangha Restoration Offences, the Thirty-Two Release and Expression of Regret Offences, the One Hundred and Ten Expression of Regret Offences, the Seventy Fine Manners Offences and the Seven Ways of Putting an End to Disputes.

The Buddhas, Vipashyin, Shikhin, Vishvabhu, Krakucchanda, Kanakamuni, Kashyapa and Shakyamuni have devised these precepts for us to practice. Let us receive, study, protect and enrich them with the greatest respect, so that the Pratimoksha becomes more and more appropriate to our time always maintaining the lifeblood of the true teachings. Now I will recite the Pratimoksha for the whole Sangha to listen.

Someone who is lame is not able to walk very far. The same is true of someone who transgresses the precepts. He cannot progress on the spiritual path. If you wish to go forward on the path of transformation, healing, and awakening you should wholeheartedly practice the precepts. The one who has not observed the Precepts will become anxious and is like a carriage on a rough and uneven road which will easily lose its axle-pin, and the axle will be broken.

Reciting the Precepts is like looking into a clear mirror to see ourselves. If the image is beautiful we are happy, if it is ugly we worry. If our precepts’ body is clear we are happy. If it is damaged we worry. Reciting the precepts is like joining battle. If we are courageous we will go forward, if we are afraid we will run away. When our precepts’ body is clear we are confident and at peace. When it is damaged we are anxious. In a truly democratic society the people hold the highest position. On the Earth the ocean is vaster than all lakes and rivers. Among the Holy Ones the Buddha has the highest awakening. Of all spiritual laws and regulations the Vinaya is the highest. The Buddha has devised the Pratimoksha for us to recite once every two weeks. (BELL) * * *  


Sanghakarman Procedure

+ Sanghakarman Master: Has the whole community assembled?

+ Sangha Convener: The whole community has assembled.

+ Sanghakarman Master: Is there harmony in the community?

+ Sangha Convener: Yes, there is harmony.

+ Sanghakarman Master: Have those who have not yet received the Bhikshu ordination already left?

+ Sangha Convener: Those who have not yet received the Bhikshu ordination have already left.

+ Sanghakarman Master: Is there any one who is absent, has asked to be represented and has sent word that he has kept the precepts?

+ Sangha Convener: No, there is not. (In the case that someone is absent he should say: Bhikshu ___________ because of health reasons is not able to be present at the recitation. He has asked Bhikshu _____________ to represent him and sends word that he has kept the precepts.)

+ Sanghakarman Master: Has a representative of the Bhikshuni Sangha been sent today to request teachings?

+ Sangha Convener: (One can either reply: Yes, Bhikshuni ___________ has been sent, or: No, no one has been sent.)

+ Sanghakarman Master: Why has the community assembled today?

+ Sangha Convener: The community has assembled today to realize the Sanghakarman Procedure of reciting the Pratimoksha.

+ Sanghakarman Master: Noble Sangha of Bhikshus, please listen. Today, ___________ in the year ___________ has been declared to be the Precepts’ Recitation day. The Sangha has gathered at the appointed time and is ready to recite the precepts in a spirit of harmony. Thus the recitation is in accordance with the Vinaya. Is the announcement of the Sanghakarman Procedure realized?

(The Sangha replies: Realized.) (BELL)

Venerable Bhikshus, I am about to recite the Bhikshu Pratimoksha. Please listen attentively and examine yourself with care. If you know that you have broken any one of the precepts, you should admit your offence. If you have not broken a precept you should remain silent. If you are silent it means that your precepts’ body is clear. If anyone asks you at a later time, you should reply as you have replied today. During this recitation if you have broken a precept and, having been asked three times, you do not say so, you commit the offence of deliberately telling a lie. According to the teaching of the Buddha, deliberately lying is an obstacle to the realization of the path of liberation. If you are aware that you have broken a precept and you wish your precepts’ body to be clear again, you need to admit your offence, express regret, and begin anew and after having done so you will be at peace.

Venerable Bhikshus, I have finished reading the introduction to the Pratimoksha.

Now I am asking you: In our community of Bhikshus, is everyone’s precepts’ body clear? (The question is asked three times.)

The Venerable Bhikshus have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)


Recitation


Degradation Offences (Parajika)

Venerable Bhikshus, these are the four major precepts, called Degradation Offences (Parajika), to be recited once every two weeks.

The First Precept:

A bhikshu who has sexual intercourse with another person, whether female or male, and whether that person has given consent or not, breaks the first of the Four Degradation Offences, is no longer worthy to remain a bhikshu and cannot participate in the activities of the Bhikshu Sangha.

The Second Precept

A bhikshu who steals or violates the property of another, whether that property is privately or publicly owned, and if the value of the property is significant enough that he could be taken to court, breaks the second of the Four Degradation Offences, is no longer worthy to remain a bhikshu and cannot participate in the activities of the Bhikshu Sangha.

The Third Precept:

A bhikshu who takes the life of another person by deed, word, or intention, breaks the third of the Four Degradation Offences, is no longer worthy to remain a bhikshu and cannot participate in the activities of the Bhikshu Sangha.

The Fourth Precept:

A bhikshu who claims that he has attained realizations on the spiritual path, which he has not in fact realized, breaks the fourth of the Four Degradation Offences, is no longer worthy to remain a bhikshu and cannot participate in the activities of the Bhikshu Sangha.

Venerable Bhikshus, I have finished reciting the Four Degradation Offences. When a bhikshu transgresses any one of these four precepts he has failed in his career as a bhikshu and can no longer remain in the Bhikshu Sangha. Now I am asking you: as far as these Four Degradation Offences are concerned, is your precepts’ body clear? (The question is asked three times.)

The Venerable Bhikshus have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)


Sangha Restoration Offences (Sanghavashesha)

Venerable Bhikshus, these are the Twenty-Seven Sangha Restoration Offences (Sanghavashesha) to be recited once every two weeks.

  1. A bhikshu who, when motivated by sexual desire, touches the body of a woman or a man, commits a Sangha Restoration Offence.
     
  2. A bhikshu who, when motivated by sexual desire, uses words which have the effect of arousing a sexual feeling in a woman or man to whom he is talking, commits a Sangha Restoration Offence.
     
  3. A bhikshu who, when motivated by sexual desire, tells a woman or a man that it would be a good thing for her or him to have sexual relations with him, commits a Sangha Restoration Offence.
     
  4. A bhikshu who verbally or in writing makes a proposal to another nun or monk to leave the monastic life along with him, commits a Sangha Restoration Offence.
     
  5. A bhikshu who acts as a match-maker or as a gobetween, or makes the arrangements for a wedding between a man and woman, or two people of the same gender, commits a Sangha Restoration Offence.
     
  6. A bhikshu who, out of anger or jealousy, falsely accuses another bhikshu of a Degradation Offence, with the intention of destroying that bhikshu’s reputation, commits a Sangha Restoration Offence.
     
  7. A bhikshu who, out of anger or jealousy, takes a small mistake of another bhikshu and magnifies it so that it seems to be a Degradation Offence, with the intention of destroying that bhikshu’s reputation, commits a Sangha Restoration Offence.
     
  8. A bhikshu who uses political power to oppress or threaten other members of the monks’ Sangha, commits a Sangha Restoration Offence.
     
  9. A bhikshu who becomes a member of a political party or a political organization, whether secretly or openly, commits a Sangha Restoration Offence.
     
  10. A bhikshu who acts as a spy, taking information from the Sangha and giving it to a political party or a political organization, commits a Sangha Restoration Offence.
     
  11. A bhikshu who receives payment from the government, a political party, or a political organization, commits a Sangha Restoration Offence.
     
  12. A bhikshu who does not teach the Dharma to the other monks, does not allow them to visit other places to study the sutras and to have access to clear and effective methods of practice, and as a result, the monks’ study and practice remains incorrect and ineffective, commits a Sangha Restoration Offence.
     
  13. A bhikshu who has only briefly read or heard about a method of practice belonging to another school of Buddhism or another tradition and has not had a chance to study or put this method into practice, yet publicly speaks or writes an article opposing it, commits a Sangha Restoration Offence.
     
  14. A bhikshu who says that he does not owe any gratitude to parents, teachers, friends or benefactors, commits a Sangha Restoration Offence.
     
  15. A bhikshu who cuts himself off from the Sangha to set up a hermitage or temple of his own, without the permission of the Sangha, commits a Sangha Restoration Offence.
     
  16. A bhikshu who builds a hermitage or temple for himself without asking the Sangha about where or in what style he should build it, builds it larger than is necessary, and in such a way that it causes inconvenience to others or obstructs a road or path that people use, commits a Sangha Restoration Offence.
     
  17. A bhikshu who, when building a hermitage or temple, becomes involved in a land dispute which leads to a lawsuit, commits a Sangha Restoration Offence.
     
  18. A bhikshu who turns the practice of chanting the sutra into a way of earning money by quoting a price which should be paid to him for performing a ceremony or a funeral service, commits a Sangha Restoration Offence.
     
  19. A bhikshu who uses money reserved for the material necessities of the Sangha for construction, while the monks in the temple do not have enough food, drink, or medicine, commits a Sangha Restoration Offence.
     
  20. A bhikshu who lives in a careless and disorderly manner causing the laypeople’s faith in the Three Jewels to diminish, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offence.  
     
  21. A bhikshu who spends all his time and energy in work, organization, and management with the result that he forgets that the aim of a monk is to practice to liberate himself and other beings from suffering, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offence.
     
  22. A bhikshu who, by his way of speaking and acting, causes disharmony within the Sangha, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offence.
     
  23. A bhikshu who contributes to forming conflicting groups within the Sangha, so that the energy of the practice and harmony of the Sangha goes down, thereby creating the danger of a split in the Sangha, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offence.
     
  24. A bhikshu who contributes to forming a splinter group within the Sangha, thereby creating the danger of a split in the Sangha, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offence.
     
  25. A bhikshu who, out of discontentment, using the support and power of the government, causes disharmony in the Sangha, and without the permission of the Sangha cuts himself off from the Sangha, persuading other members of the Sangha to follow him to set up a new community, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offence.
     
  26. A bhikshu who obstinately refuses to listen to the advice and instruction of other bhikshus regarding his understanding and practice of the Sutra, the Vinaya, and the Sastra, saying that he does not want to be disturbed but left in peace, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offence.
     
  27. A bhikshu who gives teachings or leads people in practices which are not in accord with the teachings of transformation, healing, and liberation presented in Buddhism, after having been warned three times by other bhikshus without listening deeply and changing his way, commits a Sangha Restoration Offence.

Venerable Bhikshus, I have finished reciting the Twenty-Seven Sangha Restoration Offences. The first nineteen precepts are broken as soon as they are committed. The last eight precepts are broken when the bhikshu has been warned three times to no effect. A bhikshu who breaks one of these twenty-seven precepts and intentionally hides his offence, shall be subject to Dwelling Apart from the Sangha (Manatva) for as long as the time during which he hid the offence. After that he will practice six days of Beginning Anew before the Ceremony of Purification of the Offence.

Now I am asking you: as far as these Twenty-Seven Sangha Restoration Offences are concerned, is your precepts’ body clear? (The question is asked three times.)

The Venerable Bhikshus have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)


Release and Expression of Regret Offences (Naihsargika-Payantika)

Venerable Bhikshus, these are the Thirty-Two Release and Expression of Regret Offences (Naihsargika- Payantika), to be recited once every two weeks.

  1. A bhikshu who keeps in his possession or uses tobacco or any kind of illegal drug which is considered to be a mind-altering substance, such as marijuana, cocaine and so on, commits an offence which involves Release and Expression of Regret.
     
  2. A bhikshu who keeps and trades in worldly novels, horror stories, or horoscope and fortunetelling materials, commits an offence which involves Release and Expression of Regret.
     
  3. A bhikshu who keeps for himself or for others toxic cultural items such as worldly films, video tapes, music, and electronic games, commits an offence which involves Release and Expression of Regret.
     
  4. A bhikshu who keeps a television, video player, karaoke player, electronic games’ machine, and any other kind of equipment used for showing worldly films, listening to worldly music, and playing electronic games, commits an offence which involves Release and Expression of Regret.
     
  5. A bhikshu who has a private e-mail account, except with the permission of the Sangha, commits an offence which involves Release and Expression of Regret.
     
  6. A bhikshu who owns his own car or uses expensive, luxurious, or flashy and brightly colored cars or telephones, commits an offence which involves Release and Expression of Regret.
     
  7. A bhikshu who thinks that money and possessions can guarantee his security and seeks ways to accumulate these things so that they become an obstacle to his path of practice, commits an offence which involves Release and Expression of Regret.
     
  8. A bhikshu who opens or keeps a bank account for his own use, except when he has the permission of his Sangha to study Buddhism abroad, commits an offence which involves Release and Expression of Regret.
     
  9. A bhikshu, who makes himself the sole manager of the properties of the monastery or a charitable organization, without being designated by the Sangha to do so, commits an offence which involves Release and Expression of Regret.
     
  10. A bhikshu, who uses the monastery budget or the budget of a charitable organization to give support to his relatives or friends, without the consent of other members of the Sangha or the charitable organization, commits an offence which involves Release and Expression of Regret.
     
  11. A bhikshu who lends money with interest, invests money, buys and sells stocks or shares, invests in land or realestate, or plays the lottery, commits an offence which involves Release and Expression of Regret.
     
  12. A bhikshu who uses a rosary made of expensive or brightly colored gems or wears objects of gold, silver, or precious stones, even though they are a keepsake of a close relation, or has a dental implant or crown made of gold or silver for cosmetic purposes or to display his wealth, commits an offence which involves Release and Expression of Regret.
     
  13. A bhikshu who buys and stores expensive antiques and cherishes them as precious belongings, commits an offence which involves Release and Expression of Regret.
     
  14. A bhikshu who keeps in his possession too many books, even if those books are sutras or connected to Buddhist studies, who is afraid to lend them to others and who refuses to entrust them to the Sangha library for communal use, commits an offence which involves Release and Expression of Regret.
     
  15. A bhikshu who stores a large amount of cloth and does not hand it over to the community or share it with someone who needs it, commits an offence which involves Release and Expression of Regret.
     
  16. A bhikshu who has more than three formal robes (the antaravasa, the uttarasangha, and the sanghati), more than three long robes (the ao trang and ao nhat binh), and more than three suits (vat ho) worn under the long robe (not counting work clothes or warm underwear, or coats for those living in cold places), and who refuses to hand the excess over to the Sangha for keeping for newly ordained members, commits an offence which involves Release and Expression of Regret.
     
  17. A bhikshu who wears monastic robes made of translucent, shiny, silky, or colorful material or any kind of material which is sewn with golden thread or glittering beads, commits an offence which involves Release and Expression of Regret.
     
  18. A bhikshu who makes monastic robes according to a fashionable design or in imitation of clothes worn by wealthy and powerful people, rather than robes that reflect the spirit of monastic simplicity, commits an offence which involves Release and Expression of Regret.
     
  19. A bhikshu who buys personal items which are luxurious, commits an offence which involves Release and Expression of Regret.
     
  20. A bhikshu who keeps and wears expensive or fashionable slippers or shoes, commits an offence which involves Release and Expression of Regret.
     
  21. A bhikshu who stores a significant amount of shampoo, laundry soap, toothpaste, towels, toothbrushes, and so on, and refuses to share them with the Sangha, commits an offence which involves Release and Expression of Regret.
     
  22. A bhikshu who is admitted to a hospital for treatment and stays in an expensive, private room with unnecessary luxuries, commits an offence which involves Release and Expression of Regret.
     
  23. A bhikshu who lies on a luxurious bed, commits an offence which involves Release and Expression of Regret.
     
  24. A bhikshu who decorates his room in a luxurious way with many comforts like that of people in the world, commits an offence which involves Release and Expression of Regret.
     
  25. A bhikshu, who stores a significant amount of food or drink in his personal storage space and does not bring it out to share with the Sangha, commits an offence which involves Release and Expression of Regret.
     
  26. A bhikshu who goes to laypeople, whether those people are or are not related to him, and collects material objects and funds for his personal use, commits an offence which involves Release and Expression of Regret.
     
  27. A bhikshu, who uses an offering from a layperson not in accordance with the layperson’s wishes and without informing the layperson, so that the layperson suffers or is unhappy and upset, commits an offence which involves Release and Expression of Regret.
     
  28. A bhikshu who likes to grow crops or manufactures things to sell, even if it is to create income for the monastery, therefore neglecting the Sangha practice schedule, commits an offence which involves Release and Expression of Regret.
     
  29. A bhikshu who raises animals or fowl for entertainment or with the intention to sell them and make money, commits an offence which involves Release and Expression of Regret.
     
  30. A bhikshu who keeps items which belong to the whole Sangha for his personal use or gives them to someone else, without the permission of the Sangha, commits an offence which involves Release and Expression of Regret.
     
  31. A bhikshu who uses what belongs to the Sangha in a way that is contrary to the Sangha’s wishes, causing discontent or disharmony in the Sangha, commits an offence which involves Release and Expression of Regret.
     
  32. A bhikshu who uses Sangha resources in a wasteful manner, including money, water, electricity, telephone, car, and so on, commits an offence which involves Release and Expression of Regret.  

Venerable Bhikshus, I have finished reciting the Thirty-Two Release and Expression of Regret Offences. A bhikshu who transgresses any one of these thirty-two precepts has to come before the Sangha or before three or two other bhikshus who represent the Sangha in order to release and hand back to the Sangha the money or materials which he has been keeping, and then express his regret and begin anew.

Now I am asking you: as far as these Thirty-Two Release and Expression of Regret Offences are concerned, is your precepts’ body clear? (The question is asked three times.)

The Venerable Bhikshus have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)


Expression of Regret Offences (Payantika)

Venerable Bhikshus, these are the One-Hundred and Ten Expression of Regret Offences (Payantika), to be recited once every two weeks.

  1. A bhikshu who masturbates, except in a dream, commits an Expression of Regret Offence.
     
  2. A bhikshu who makes an appointment to go outside the monastery alone with a laywoman or a nun, commits an Expression of Regret Offence.
     
  3. A bhikshu who sits alone in a hidden or solitary place with a laywoman or a nun, commits an Expression of Regret Offence.
     
  4. A bhikshu who sits alone in a car or on a boat with a laywoman or a nun, except in the case of an emergency or with the permission of the Sangha, commits an Expression of Regret Offence.
     
  5. A bhikshu who writes a letter or gives a gift to a laywoman or a nun in order to show his feeling of affection for her or to win her heart, commits an Expression of Regret Offence.
     
  6. A bhikshu who is sick, and refuses to ask for help from his fellow monks or laymen, but instead allows one or more nuns or laywomen to look after him and bring him food, commits an Expression of Regret Offence.
     
  7. A bhikshu who makes a telephone call to someone of the opposite sex at night, except in an emergency when he has let his fellow practitioners know that he is making this call, commits an Expression of Regret Offence.
     
  8. A bhikshu who after having been reminded by four or more bhikshus that he is emotionally attached to another person, whether female or male, and who refuses to listen, denies it, tries to negate what they say, or expresses anger, commits an Expression of Regret Offence.
     
  9. A bhikshu who intentionally watches animals copulating, commits an Expression of Regret Offence.
     
  10. A bhikshu who tells stories about sexual relations which he has seen on films, read in books, or heard others tell and so on, commits an Expression of Regret Offence.
     
  11. A bhikshu who knows that a man has an incurable disease, or is trying to avoid paying debts, or has broken a criminal law, or does not have the agreement of his wife and children to ordain, and still allows that person to receive the Novice Precepts, commits an Expression of Regret Offence.
     
  12. A bhikshu who knows that a novice monk is not yet twenty years old or has not been accepted by the Sangha as an ordinee, and still allows him to receive the Bhikshu Precepts, commits an Expression of Regret Offence.
     
  13. A bhikshu who has not changed his roommate after eight months, except with the permission of the Sangha, commits an Expression of Regret Offence.
     
  14. A bhikshu who in anger or out of resentment hits another person, commits an Expression of Regret Offence.
     
  15. A bhikshu who, during a small argument with someone, swears that he himself will fall into one of the three unwholesome destinies or something similar (such as by saying, “If I am lying, I will go to hell”), commits an Expression of Regret Offence.
     
  16. A bhikshu who forces someone to swear an oath, commits an Expression of Regret Offence.  
     
  17. A bhikshu who says what is not true, adds or omits important details, speaks vulgar words to insult others, or speaks words that cause hatred and division, commits an Expression of Regret Offence.
     
  18. A bhikshu who is angrily arguing in a loud voice and is gently encouraged by another bhikshu that he should say no more but return to his breathing or go outside to practice walking meditation in order to guard his mind, and yet does not listen and continues to argue in a loud voice, commits an Expression of Regret Offence.
     
  19. A bhikshu who is offered guidance by a fellow practitioner concerning his shortcomings in the practice, and not only does not receive the guidance with gratitude and respect by joining his palms, but tries to find ways to defend himself, to avoid the subject, or to excuse himself by bringing up the shortcomings of others, commits an Expression of Regret Offence.
     
  20. A bhikshu who repeatedly speaks in a way that indirectly refers to the wrongdoing done in the past by another bhikshu, commits an Expression of Regret Offence.
     
  21. A bhikshu who brings up another bhikshu’s past offence, although the bhikshu has already been cleared of that offence with a Sanghakarman Procedure, commits an Expression of Regret Offence.
     
  22. A bhikshu who interrogates or reprimands other monks in the Sangha in the presence of laypeople or during a meal, putting them in a difficult situation, commits an Expression of Regret Offence.
     
  23. A bhikshu who threatens or frightens another bhikshu in such a way that the other becomes fearful and loses his motivation, commits an Expression of Regret Offence.
     
  24. A bhikshu who is requested to come and resolve a conflict with someone and continuously finds ways to avoid being present to make the reconciliation, commits an Expression of Regret Offence.
     
  25. A bhikshu who refuses to accept someone else’s apology, commits an Expression of Regret Offence.
     
  26. A bhikshu who allows his anger to continue up to seven days and still has no intention to practice reconciliation and Beginning Anew, commits an Expression of Regret Offence.
     
  27. A bhikshu who, out of hatred or discrimination, repeatedly and aggressively disputes in words or writing with other ideologies or religious faiths instead of devoting himself to his studies and practice, commits an Expression of Regret Offence.
     
  28. A bhikshu who because of resentment with his fellow practitioners does not seek help from the Sangha to find ways of reconciliation and instead leaves the community to go somewhere else or goes to stay with his family for a while and then comes back again, commits an Expression of Regret Offence.
     
  29. A bhikshu who does not practice to restore communication with his fellow practitioners but only complains to laypeople about difficulties and conflicts in the Sangha, commits an Expression of Regret Offence.
     
  30. A bhikshu who does not use loving speech and deep listening to resolve the difficulties and disputes that have arisen between him and another monk, but instead only goes to complain to and seek an ally in a third, fourth, fifth person and so on, commits an Expression of Regret Offence.  
     
  31. A bhikshu who, upon hearing another monk complain about his difficulties with a third monk, makes no effort to bring about reconciliation between them, and instead allies himself with the monk who has complained to him in order to oppose the third monk, commits an Expression of Regret Offence.
     
  32. A bhikshu who goes to another monastery and talks about the shortcomings and weaknesses of his former monastery in a complaining and reproachful way, commits an Expression of Regret Offence.
     
  33. A bhikshu who claims to be up-to-date with the modern way of life, while he disrespectfully looks down on his teacher for being outdated and out of touch with the modern way of life, commits an Expression of Regret Offence.
     
  34. A bhikshu who knows that the Sangha is about to meet to perform Sanghakarman Procedures, finds ways not to be present or pretends to be unwell and does not ask to be represented, commits an Expression of Regret Offence.
     
  35. A bhikshu who, with the Sangha, has already performed a Sanghakarman Procedure, but is still annoyed and displeased about the meeting and tells someone else that he is against the Sanghakarman Recitation Ceremony of the Bhikshu Precepts Procedure that has been realized, commits an Expression of Regret Offence.
     
  36. A bhikshu who has formally asked someone to represent him at a Sangha meeting and afterwards, feeling regret, looks for ways to deny the resolution that has been realized by Sanghakarman Procedure, commits an Expression of Regret Offence.
     
  37. A bhikshu who does not put into effect, or encourages someone else not to put into effect a resolution that has been taken by the Sangha under Sanghakarman Procedure, commits an Expression of Regret Offence.
     
  38. A bhikshu who knows that another bhikshu or bhikshuni has committed a Degradation Offence and tells someone else who is not a bhikshu or a bhikshuni about the offence intending to bring disrepute upon that bhikshu or bhikshuni, while the Sangha has not yet performed the Sanghakarman Procedure to affirm that the bhikshu or bhikshuni has committed that offence, commits an Expression of Regret Offence.
     
  39. A bhikshu who talks about the faults of another monk when that monk is not present, except in the case of the practice of Shining Light, commits an Expression of Regret Offence.
     
  40. A bhikshu who sees that a fellow monk is sick and does not ask about his condition and look after him or find someone else to look after him, commits an Expression of Regret Offence.
     
  41. A bhikshu who has been assigned by the Sangha to distribute items among Sangha members, but out of favoritism gives more to some monks and less to others, or refuses to give anything to a monk with whom he does not get along well, commits an Expression of Regret Offence.
     
  42. A bhikshu who is not in touch with and closes his eyes before suffering within himself and in the world, who only takes comfort in the offerings which laypeople make to him as a gesture of respect to the Sangha, forgetting that the aim of the practice is to find ways to transform suffering into peace and joy, after having been warned by three other bhikshus without listening deeply and changing his way, commits an Expression of Regret Offence.
     
  43. A bhikshu who sees that his fellow practitioner is about to commit an offence and says nothing to dissuade him against it or to let other bhikshus know so they can dissuade him against it, commits an Expression of Regret Offence.
     
  44. A bhikshu who is narrow-minded, attached to his views, maintaining that the knowledge he presently possesses is absolute and unchanging, refusing to Recitation Ceremony of the Bhikshu Precepts be open to and receive the viewpoints and insights of others, after having been warned by three other bhikshus, and still refusing to alter his attitude, commits an Expression of Regret Offence.
     
  45. A bhikshu who uses authority, bribery, threat, propaganda, or indoctrination to force others, including children, to adopt his view, who does not respect the right of others to be different nor their freedom to choose what to believe and how to decide, after having been warned by three other bhikshus, and still refusing to alter his attitude, commits an Expression of Regret Offence.
     
  46. A bhikshu who has relatives who are monks or nuns and uses his authority to protect them when they act wrongly or seeks ways to give them priority or privilege, commits an Expression of Regret Offence.
     
  47. A bhikshu who relies on his sphere of influence due to the office he holds in the Sangha in order to overpower another bhikshu, who is his senior in years of ordination, commits an Expression of Regret Offence.
     
  48. A bhikshu who uses his authority to force another bhikshu to take his side in opposing the proposal which is about to be realized by a Sanghakarman Procedure, commits an Expression of Regret Offence.
     
  49. A bhikshu who is attached to his title or position of seniority in the Sangha and becomes angry or annoyed when someone does not address him according to his position or tells that person that they should correct their way of addressing him, commits an Expression of Regret Offence.
     
  50. A bhikshu who only gives special treatment to his own disciples and fails to care for other students who come to ask him for mentorship, commits an Expression of Regret Offence.
     
  51. A bhikshu who encourages another monk to take his side so that he can have more power to overtake fellow practitioners, commits an Expression of Regret Offence.
     
  52. A bhikshu who encourages another monk to leave his teacher and root temple in order to set up his own hermitage or go to another monastery, commits an Expression of Regret Offence.
     
  53. A bhikshu who speaks in a sweet and exaggerating way to win someone’s heart or complains and cries to arouse others’ sympathy for himself, commits an Expression of Regret Offence.
     
  54. A bhikshu who spreads news that he does not know to be certain or criticizes and condemns things of which he is not sure, commits an Expression of Regret Offence.  
     
  55. A bhikshu who after having received donations from a layperson defends that layperson and oppresses other monks and nuns, commits an Expression of Regret Offence.
     
  56. A bhikshu who accepts disciples not with the purpose to teach and nurture them on the path of practice but only to serve his own reputation or his personal work, commits an Expression of Regret Offence.
     
  57. A bhikshu who forces the monks to work hard growing crops, manufacturing things to sell, and performing spiritual services for money in order to increase the income of the monastery and does not allow them enough time for their studies and practice, commits an Expression of Regret Offence.
     
  58. A bhikshu who pretends that he has a serious illness in order to be cared for by donors or to obtain material offerings, commits an Expression of Regret Offence.
     
  59. A bhikshu who takes advantage of charitable organizations associated with the temple in order to gather additional possessions for himself or his monastery, commits an Expression of Regret Offence.
     
  60. A bhikshu who criticizes and looks down on an offering made by a donor to the Sangha, commits an Expression of Regret Offence.
     
  61. A bhikshu who accepts offerings from laypeople but does not truly practice to transform himself and says that it is the duty of laypeople to bring him offerings, commits an Expression of Regret Offence.
     
  62. A bhikshu who goes to a nunnery to complain about his lack of material resources in order to receive an offering, commits an Expression of Regret Offence.
     
  63. A bhikshu who, out of discrimination, only meets with people who are rich or intellectual, not showing concern for those who are poor or unlearned, commits an Expression of Regret Offence.
     
  64. A bhikshu who steals money or belongings of another person, tells someone else to steal them, or sees someone stealing them without finding ways to prevent it, commits an Expression of Regret Offence.
     
  65. A bhikshu who breaks the promise he has made to a layperson, making that layperson angry and critical of the monastic Sangha, commits an Expression of Regret Offence.
     
  66. A bhikshu who avoids heavy work and looks for light work, except in the case of illness or if he is weak and has poor health, commits an Expression of Regret Offence.
     
  67. A bhikshu who assesses the value of someone by the work he does, forgetting that the quality of a monk’s practice is more important than the amount of work he accomplishes, commits an Expression of Regret Offence.
     
  68. A bhikshu who is not aware that the responsibility of a monastic is to offer concrete practices which help people transform their suffering, but instead focuses all his energy on charitable works, forcing the Sangha to work so hard that they neglect their program of spiritual studies and practice, commits an Expression of Regret Offence.
     
  69. A bhikshu who accepts hired work to earn some money for himself, not recognizing that his monastery already has the resources to support his material needs and spiritual studies and practice, commits an Expression of Regret Offence.
     
  70. A bhikshu who tells people’s fortunes (by reading palms, astrology, and so on) or burns paper money for the deceased in order to earn some money, commits an Expression of Regret Offence.
     
  71. A bhikshu who eats a non-vegetarian meal, even though he excuses himself by saying that he lacks nutrition, commits an Expression of Regret Offence.
     
  72. A bhikshu who neglects the practice activities of the Sangha in order to produce luxurious and fancy dishes using expensive ingredients, without considering that so many people in the world are suffering from hunger, forgetting that he has committed himself to live the simple life of a monk, commits an Expression of Regret Offence.
     
  73. A bhikshu who eats apart from the Sangha and eats in his room, except when he is sick or is unable to eat with the Sangha due to Sangha service, commits an Expression of Regret Offence.
     
  74. A bhikshu who drinks beer, wine, or liquor of any kind, or takes any other substance that causes inebriation, except for medicinal use with the permission of the Bhikshu Sangha, commits an Expression of Regret Offence.
     
  75. A bhikshu who enters a bar or a dimly lit coffee shop to have a drink or to sit and watch people come and go, commits an Expression of Regret Offence.
     
  76. A bhikshu who goes to a layperson’s house or a restaurant to attend a birthday party, an engagement reception, or a wedding reception, commits an Expression of Regret Offence.
     
  77. A bhikshu who celebrates his birthday in a layperson’s house or a restaurant, commits an Expression of Regret Offence.
     
  78. A bhikshu who goes as a spectator to sports games, cinema, or worldly concerts, commits an Expression of Regret Offence.
     
  79. A bhikshu who rents and watches videos or video discs, or reads books and magazines which have a toxic effect, watering the seeds of sexual desire, fear, violence, sentimental weakness, and depression, commits an Expression of Regret Offence.
     
  80. A bhikshu who watches television programs which have a toxic effect, watering the seeds of sexual desire, fear, violence, sentimental weakness, and depression, commits an Expression of Regret Offence.
     
  81. A bhikshu who goes on to the Internet alone without another monk next to him as a protection against getting lost in toxic websites, commits an Expression of Regret Offence.
     
  82. A bhikshu who consumes images or sounds which excite sexual desire from the Internet or the telephone, commits an Expression of Regret Offence.
     
  83. A bhikshu who listens to or performs songs or music which are sad, sentimental, romantic, or exciting (such as rock music), commits an Expression of Regret Offence.
     
  84. A bhikshu who plays electronic games, including those on a mobile phone or a computer, commits an Expression of Regret Offence.
     
  85. A bhikshu who gambles or bets on sports games, horse races, car races, and so on, commits an Expression of Regret Offence.
     
  86. A bhikshu who drives in a careless and dangerous manner, speeding, swerving between cars, recklessly passing other cars, accelerating too quickly, or racing with another car, commits an Expression of Regret Offence.
     
  87. A bhikshu who marches down the street clapping his hands, shouting, waving a flag, or throwing flowers to show support for a sports team, commits an Expression of Regret Offence.
     
  88. A bhikshu who goes to watch military drills or preparations for battle, people fighting or arguing with each other, a martial art performance, or a magic show, commits an Expression of Regret Offence.
     
  89. A bhikshu who goes to watch animals fighting or provokes animals to fight with each other, commits an Expression of Regret Offence.
     
  90. A bhikshu who abuses animals or takes their bones, horns, or skin to create art work or decorations, commits an Expression of Regret Offence.
     
  91. A bhikshu who does not cultivate compassion and learn ways to protect the lives of animals, who kills an animal himself, gives consent for an animal to be killed, or does not prevent someone else from killing an animal, commits an Expression of Regret Offence.
     
  92. A bhikshu who pollutes the environment, for example, by burning and destroying forests or by using toxic chemicals, commits an Expression of Regret Offence.
     
  93. A bhikshu who intentionally allows his hair and beard to grow long, commits an Expression of Regret Offence.
     
  94. A bhikshu who is not aware that the true beauty of a monk is found in his solidity and freedom, and instead spends too much time and care in dressing himself in order to create an outer show of attractiveness, commits an Expression of Regret Offence.
     
  95. A bhikshu who when going into a town, village, or market wears lay clothing or a wig, commits an Expression of Regret Offence.
     
  96. A bhikshu who separates himself from the Sangha and rents his own lodgings, commits an Expression of Regret Offence.
     
  97. A bhikshu who sleeps overnight in a layperson’s house, even for Sangha service, and at least one other male practitioner does not accompany him, except in special circumstances with the permission of the Sangha, commits an Expression of Regret Offence.
     
  98. A bhikshu who stays longer than one week in a layperson’s house, except with the permission of the Sangha, commits an Expression of Regret Offence.
     
  99. A bhikshu who commits himself to a special relationship with a layperson by asking that person to be his father, mother, brother, sister, son, daughter, or grandchild, commits an Expression of Regret Offence.
     
  100. A bhikshu who undertakes a course of study with the purpose of being awarded a bachelor’s degree, master’s degree, or doctorate in engineering, medicine, pharmacy, or other worldly subjects, except in the case that the course is in Buddhist studies, commits an Expression of Regret Offence.
     
  101. A bhikshu who spends all his time studying worldly subjects, therefore neglecting to learn spiritual teachings and practice, commits an Expression of Regret Offence.
     
  102. A bhikshu who immerses himself in and is carried away by his work and as a result fails to maintain good relationships between himself and other members of the Sangha, commits an Expression of Regret Offence.
     
  103. A bhikshu who leaves his mentor before he has completed his fifth Rains’ Retreat, or even after this time if his practice is still weak, commits an Expression of Regret Offence.
     
  104. A bhikshu who does not complete the three-month Rains’ Retreat once a year, commits an Expression of Regret Offence.
     
  105. A bhikshu who, after the boundaries have been officially declared for the Rains’ Retreat, goes outside the boundaries for the same number or more days than he stays within the boundaries, even if his reason for going outside is to teach, study, or to do charitable work, commits an Expression of Regret Offence.
     
  106. A bhikshu who has not yet completed ten Rains’ Retreats and transmits the Bhikshu Precepts, commits an Expression of Regret Offence.
     
  107. A bhikshu who has not mastered the Vinaya and therefore performs a Sanghakarman Procedure or makes the affirmation of an offence in a way which is not in accordance with the Vinaya, thus causing the Sangha to lose its peace, joy, and harmony, commits an Expression of Regret Offence.
     
  108. A bhikshu who complains about the precepts and fine manners, saying that the articles presented are bothersome, too complicated, too detailed, not truly necessary, and that they take away one’s freedom, commits an Expression of Regret Offence.
     
  109. A bhikshu who does not recite the Pratimoksha with the Sangha at least once in three months, unless he has a long-lasting and serious illness, commits an Expression of Regret Offence.  
     
  110. A bhikshu who, after one year of receiving the full ordination, has not yet begun to study the Classical Pratimoksha in parallel with the Revised Pratimoksha, commits an Expression of Regret Offence.

Venerable Bhikshus, I have finished reciting the One Hundred and Ten Expression of Regret Offences. A bhikshu who transgresses any one of these one hundred and ten precepts has to express his regret and begin anew before three or two bhikshus in order to make his precepts’ body clear.

Now I am asking you as far as these One Hundred and Ten Expression of Regret Offences are concerned, is your precept’s body clear? (The question is asked three times.)

The Venerable Bhikshus have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)


Fine Manners Offences (Shaiksha)

Venerable Bhikshus, these are the Seventy Fine Manners Offences (Shaiksha), to be recited once every two weeks.

  1. A bhikshu, while walking, should not talk, laugh, joke, whistle, sing, shout to someone far off, chew his food, use a tooth pick, or talk on the telephone.
     
  2. A bhikshu, while walking, should not join his palms in greeting, snap his fingers, swing his arms, sway his body, move his arms and legs as if he were dancing, skip, turn his face up to the sky, or walk in haste.
     
  3. A bhikshu, while walking, should not be putting on clothes or adjusting his robe.
     
  4. A bhikshu, while walking, should not drag or stamp his feet, nor take very long strides.
     
  5. A bhikshu should not speak in such a way to probe into someone’s personal life to discover his faults or speak with a sharp, sarcastic, or rough voice, nor should he interrupt someone who is speaking.
     
  6. A bhikshu should practice to speak softly and slowly, not talking too fast and swallowing his words, nor speaking so loudly that his voice drowns the voices of others.
     
  7. A bhikshu should not tell ghost or horror stories which water the seeds of fear in another person.
     
  8. A bhikshu should not imitate someone else’s way of speaking or manner in order to make fun of that person.
     
  9. A bhikshu should not laugh too loudly, open his mouth too wide, nor yawn or pick his teeth without covering his mouth.
     
  10. A bhikshu should not squat, but rather he should sit solidly and at ease with his back upright, not shaking his legs, or swinging or tapping his feet.
     
  11. A bhikshu should not sit in a place where people are drinking alcohol, eating meat, gambling, using abusive language, disrespectfully teasing each other, or speaking badly about others.
     
  12. A bhikshu should practice lying on his right side to go to sleep as this is the most peaceful and healthy position.
     
  13. A bhikshu should not lie down in a place where people pass by, nor should he read or chant the sutras when lying down, except in special cases.
     
  14. A bhikshu should not stand with his hands on his hips, nor should he hold his hands behind his back.
     
  15. A bhikshu should not choose only the best tasting food for himself.
     
  16. A bhikshu, while eating, should not talk and should not chew and swallow his food in a rush, but should chew each mouthful slowly about thirty times before swallowing.
     
  17. A bhikshu should not chew and slurp loudly, lick the food from his bowl or plate with his tongue, nor open his mouth too wide when putting food into it.
     
  18. A bhikshu, in a formal meal, should not put down his empty bowl when those who have been ordained longer than him are still eating. He should not stand up in the middle of the meal, nor stand up as soon as he has finished eating, before the sound of the bell.
     
  19. A bhikshu should not leave leftover food when he is finished eating.
     
  20. A bhikshu should eat lightly in the evening so that he feels light in body and avoids wasting time cooking.
     
  21. A bhikshu should not buy luxurious and expensive food items, such as tea, sweets and so on, except in special cases.
     
  22. A bhikshu should care for his alms bowl with respect and should not use more than one alms bowl.
     
  23. A bhikshu should not make noise with his spoon or chopsticks against his alms bowl.
     
  24. A bhikshu should always be neatly dressed wearing his long robe when he goes outside the monastery.
     
  25. A bhikshu should dry undergarments in the designated place.
     
  26. A bhikshu should not dress untidily or wear dirty robes and should bathe regularly enough so that his body does not have odors.
     
  27. A bhikshu should exercise regularly so that he remains strong and healthy and should learn the way to conserve the three energies (sexual, breath, and spirit).
     
  28. A bhikshu should clean his teeth after every meal and while cleaning his teeth should not walk back and forth, talk, laugh, or joke.
     
  29. A bhikshu should not sleep on the same bed with a layman, except in special circumstances for which he has informed the other bhikshus.
     
  30. A bhikshu should not sleep on the same bed with another monk. In the case in which there are not enough beds, it is possible to share a bed temporarily, but they should not use the same blanket. In the case in which there is no other option and they have to share a blanket, they should be fully clothed.
     
  31. A bhikshu should not sleep without wearing a shirt and should not sleep wearing only shorts.
     
  32. A bhikshu who has a nightmare should not allow himself to go back to sleep immediately, but should sit up and massage so that the blood circulates evenly or practice walking meditation outside for ten minutes before going back to sleep. If while sleeping, he has a seminal emission he should rise early to take a shower and change his clothes so that he is on time for the early morning sitting and chanting.
     
  33. A bhikshu should not join his palms to bow in a mechanical way, without mindfulness and when receiving something offered by someone, he should bow, joining his palms like a lotus bud.
     
  34. A bhikshu should practice looking deeply while touching the earth, not just prostrating mechanically, and in this position his four limbs and forehead should touch the ground.
     
  35. A bhikshu should not urinate or defecate near a stupa or shrine, in a place which is not shielded from view, in a vegetable plot, or in a flowing body of water.
     
  36. A bhikshu should knock slowly three times before entering someone else’s room.
     
  37. A bhikshu should not leave his shoes or slippers untidily but should leave them neatly in a straight line.
     
  38. A bhikshu should neatly arrange and tidy everything when he is finished using it.
     
  39. A bhikshu should not leave his clothes soaking for a long period of time without washing and drying them so that they do not disintegrate in a short time.
     
  40. A bhikshu, before inviting the sound of any bell, should breathe in and out mindfully three times and recite the gatha for inviting the bell. When he hears the sound of the bell, he should stop all thinking, speech, and movement, and practice mindful breathing.
     
  41. A bhikshu should respect the schedule of the Sangha by being present and arriving on time for all activities so that he may be a model for his fellow practitioners.
     
  42. A bhikshu should not arrive in the Dharma Hall after the teacher has arrived and should not leave in the middle of the Dharma talk. While listening to a recording of a Dharma talk he should sit upright, listening with all his attention and respect as he would in the Dharma Hall.
     
  43. A bhikshu, when hearing the telephone ring, should give rise to mindfulness, returning to his breathing for at least three breaths before picking up the telephone. He should use the telephone only for necessary conversations, sitting in an upright posture, using loving speech, and without speaking too loudly, teasing, or joking.
     
  44. A bhikshu, upon hearing the person on the other end of the line making unnecessary conversation, should find a way to politely excuse himself before hanging up the telephone.
     
  45. A bhikshu should not use a portable telephone during sitting or walking meditation, sutra chanting, Sangha meetings, or study classes.
     
  46. A bhikshu, while bathing, should not sing, recite the sutra, talk loudly, tease, or joke.
     
  47. A bhikshu, while cooking or working, should practice mindfulness just as he does during sitting meditation or other Dharma practices and should move around in a calm manner, without rushing.
     
  48. A bhikshu who is given a special task by the Sangha should not use it in such a way to give him authority or consider that his work is more important than others’ work. He should be aware that all kinds of work done to serve the Sangha are equally important.
     
  49. A bhikshu, when receiving a task from the Sangha, no matter how important it is, should always do it with ease and freedom, not taking advantage of it to unnecessarily excuse himself from activities of the Sangha.
     
  50. A bhikshu should not take on more work beyond his capability or state of health. He should not be afraid of inconveniencing others and accept more work, which will then make him anxious, tired, and dispirited.
     
  51. A bhikshu who is studying teachings of a profound, metaphysical, and mystical nature, should constantly ask himself how he may apply these teachings in his daily life to transform his suffering and realize liberation.
     
  52. A bhikshu should not only read books and sutras without applying the basic and essential practices of Buddhism in order to transform her afflictions and habit energies.
     
  53. A bhikshu, in addition to reading books on Buddhism, should also read books on the history of civilizations of the world, general history and teachings of other religious faiths, applied psychology, and the most recent scientific discoveries. These areas of knowledge can help him to understand and share the teachings to people in a way that is appropriate to their situation.
     
  54. A bhikshu should only ask to leave his Sangha and practice elsewhere when he sees that there are not enough conditions for his progress in his present situation. He should choose to go to a monastery where there is harmony and happiness in the Sangha.
     
  55. A bhikshu, when he sees anger arising in himself, should not say or do anything, but practice mindful breathing, not continuing to listen and give attention to the person whom he thinks is the cause of his anger. If necessary he may go outside to practice walking meditation to look deeply, recognizing that the main cause of his anger is the seed of anger within himself.
     
  56. A bhikshu should have another monk as a second body to look after and support, just as he himself is the second body of another monk who supports and looks after him.
     
  57. A bhikshu should not go outside the monastery at night, except in an emergency. If he does have to go outside he should let the Sangha know and another monk should accompany him.
     
  58. A bhikshu should bring one formal robe with him if he has to be away from his monastery overnight.
     
  59. A bhikshu, while driving, should not make unnecessary conversation, tease, joke, talk on the telephone, or read the map. He should not drive his vehicle alongside another vehicle to hold a conversation with the driver of the other vehicle nor honk the horn of his car in irritation at another vehicle. He should not drive faster than the official speed limit.
     
  60. A bhikshu, while driving, should wear his seat belt, should have his driver’s license and the official papers of the car he is driving with him. When getting into a car or onto a motorbike he should arrange his robes so that they do not hang outside the car or get stuck in the wheel of the motorbike.
     
  61. A bhikshu, if during a long driving trip, begins to feel sleepy or tired should ask someone else to drive. If there is no one to replace him he should stop the car and rest until he feels refreshed and awake, remembering that the lives of the passengers in the car he is driving depend on his careful attention.
     
  62. A bhikshu should not go into a shop or area where toxic books, magazines, and posters are displayed or sold.
     
  63. A bhikshu should not tease and joke with a vendor.
     
  64. A bhikshu who, going outside of the monastery, meets a high monk or nun of his own tradition should stop, join his palms, and exchange greetings with him or her. If he meets a monk or nun of a different tradition he should do the same.  
     
  65. A bhikshu should not visit his family more frequently than the Sangha’s guidelines allow. He may regularly write home to his family, sharing his happiness and spiritual practice so that his family’s happiness and faith in the practice increases. He should not tell his family about the difficulties he encounters in his life as a monk in such a way that they become concerned and anxious about him.
     
  66. A bhikshu, when helping to resolve difficult situations in his family, should use his energy of mindfulness and share the practices of deep listening and loving speech.
     
  67. A bhikshu, when visiting his family, should not keep asking for one thing after another, and when his family gives him something he should share it with the Sangha.
     
  68. A bhikshu, when receiving and talking with visiting laypeople in the monastery, should refrain from taking part in conversations about worldly matters containing blame, criticism, or discrimination. Rather he should listen deeply to the lay practitioner’s suffering, and using his own experience in the practice should offer concrete practices which will help the lay practitioner transform himself as well as the situation in his family and society.
     
  69. A bhikshu, when receiving and talking with visiting laypeople in the monastery, should not listen to tales about the shortcomings of other practice centers or monks or nuns from other temples.
     
  70. A bhikshu should not try to find ways to be in close contact only with people who are powerful, wealthy, or famous.

Venerable Bhikshus, I have finished reciting the Seventy Fine Manners Offences (Shaiksha). A bhikshu who transgresses any one of these seventy offences should know that his practice is still weak. He should give rise to a feeling of remorse and promise to his mentor that he will practice more solidly.

Now I am asking you: as far as these Seventy Fine Manners Offences are concerned, have you practiced with stability? (The question is asked three times.)

The Venerable Bhikshus have remained silent. Therefore we know that in the Sangha the fine manners have been practiced with stability. Let us be aware of this, recognize it, and give it our approval. (BELL)


Ways of Putting an End to Disputes (Sapta dhikarana-shamatha-dharma)

Venerable Bhikshus, these are the Seven Ways of Putting an End to Disputes (Sapta dhikarana-shamathadharma), to be recited once every two weeks.

  1. If a meeting of the Sangha is needed with the presence of those who are involved in the dispute so that they can talk about the injustice and suffering they have experienced, and during this meeting the Sangha can practice deep and compassionate listening in order to relieve the suffering of both sides, then let the Sangha call such a meeting to resolve the dispute.
     
  2. If a meeting is needed to encourage those involved in the dispute to recall and tell what they have seen, heard, and thought about the dispute in the spirit of deep listening and loving speech, then let such a meeting be called to resolve the dispute.
     
  3. If a meeting is needed to affirm that a person involved in the dispute was going through a mental crisis or illness at the time of the dispute and did not know that he was causing difficulties and making others suffer, and now that the crisis is over he still cannot remember well what happened, then let such a meeting be called to resolve the dispute.
     
  4. If a meeting is needed to give those who are involved in the dispute an opportunity to recognize and acknowledge their own unskilfulness and lack of mindfulness, wherein one person first expresses his unskilfulness, lack of mindfulness, and regrets using loving speech, and then the other person(s) will be encouraged to do the same, helping to deescalate the conflict, then let such a meeting be called to resolve the dispute.
     
  5. If a meeting is needed to appoint a committee to investigate and study the causes and nature of the dispute, and after investigating this committee should present a report to the Bhikshu Sangha so that they can resolve the dispute, then let such a meeting be called to resolve the dispute.
     
  6. If a meeting is needed to resolve the dispute by means of a majority vote, since the dispute has gone on so long unresolved, and after the decision Recitation Ceremony of the Bhikshu Precepts by majority is made no one can bring the matter up again, then let such a meeting be called to resolve the dispute.
     
  7. If a meeting in the presence of the most respected elders of the community is needed to resolve a dispute and in this meeting the elders will declare a general amnesty, encouraging everyone to use their compassion to put an end to resentment, like laying straw on the mud, then let such a meeting be called to resolve the dispute.

Venerable Bhikshus, I have finished reciting the Seven Ways of Putting an End to Disputes.

Now I am asking you: has everyone in the Sangha studied, practiced and observed these Seven Ways of Putting an End to Disputes? (The question is asked three times.)

The Venerable Bhikshus are silent. Therefore we know that in the Sangha everyone has studied, practiced and observed these Seven Ways of Putting an End to Disputes. Let us be aware of this, recognize it, and give it our approval. (BELL)


Conclusion

Venerable Bhikshus, I have finished reciting the 250 Bhikshu Precepts; including the Four Degradation Offences, the Twenty-Seven Sangha Restoration Offences, the Thirty-Two Release and Expression of Regret Offences, the One Hundred and Ten Expression of Regret Offences, the Seventy Fine Manners Offences and the Seven Ways of Putting an End to Disputes. I wish to thank the Venerable Bhikshus for helping me to recite the precepts serenely.

( In the unusual circumstance that we cannot recite all 250 of the Bhikshu Precepts we can use the following conclusion: Venerable Bhikshus, I have finished reciting the 250 Bhikshu Precepts; including the Four Degradation Offences and _______________ (list the precepts which were recited today). You should read and study for Recitation Ceremony of the Bhikshu Precepts yourself the remaining precepts so that your practice of the precepts can deepen and grow more extensive day by day. I wish to thank the Venerable Bhikshus for helping me to recite the precepts serenely.)

Venerable Bhikshus, now I will recite the Four Objects of Refuge and the Four Ways of Meeting with Certain Situations, the essential practices of a bhikshu that have been devised by the Buddha and transmitted to us from the Original Sangha of the Buddha. Please listen wholeheartedly and put them into practice.

Here are the Four Objects of Refuge:

  1. A bhikshu takes refuge in his sanghati robe as a bird relies on its wings.
     
  2. A bhikshu takes refuge in his begging bowl in order to practice humility, to have the opportunity to be in contact with laypeople and to help them realize awakening.
     
  3. A bhikshu takes refuge in the foot of a tree, a hermitage, or a monastery as his dwelling place, and never leaves his Sangha.
     
  4. A bhikshu takes refuge in plants, herbs and simple, wholesome foods in order to cure disease.

Here are the Four Ways of Meeting with Certain Situations:

  1. A bhikshu who is insulted by someone, shall not insult that person in return.
     
  2. A bhikshu whom someone is angry with, shall not be angry with that person in return.
     
  3. A bhikshu who is belittled by someone, shall not belittle that person in return.
     
  4. A bhikshu who is beaten by someone, shall not beat that person in return. (BELL)

+ Buddha Vipashyin ipashyin has taught:

Inclusiveness is the first practice Nirvana is the final aim. To make others suffer is not the practice of a monastic.

+ Buddha Shikhin has taught:

Someone whose eyes are bright avoids perilous paths. The wise ones in the world do not fall into realms of suffering.

+ Buddha Vishvabhu has taught:

Not denigrating or envious of others, practicing and observing the precepts, eating and drinking with moderation diligently dwelling in peace.

This is what the Buddha teaches.

+ Buddha Krakucchanda has taught:

Just as when the bee visits the flower, it does not destroy its fragrance and beauty, but only removes the sweet nectar. A bhikshu when going out into the world practices like that. He does not get caught in worldly matters. He looks straight ahead, walks mindfully.

+ Buddha Kanakamuni has taught:

Someone who masters his mind, walking steadily on the holy path, has nothing to worry about, since he dwells in mindfulness.

+ Buddha Kashyapa has taught:

Someone who does not cause others to suffer, who is diligent in doing goodness, purifies his mind. This is what the Buddha teaches.

+ Buddha Shakyamuni has taught:

By guarding our actions of body and speech, we purify our minds. If you are able to do this, you realize your nature of no-birth and nodeath. (BELL)


Sharing the Merit

Venerable Bhikshus, please join your palms so that we can offer up the merit of our recitation together.

To respect and put into practice the wonderful Pratimoksha, to leave behind the world of birth and death and be able to realize Nirvana, is to realize the highest happiness. For as long as the precepts endure, the teachings of the Buddha endure. To recite and protect the precepts means that the Buddha is always present, forever in the world. (BELL)

Reciting the Vinaya, practicing the way of awareness, gives rise to benefits without limit. We vow to share the fruits with all beings. We vow to offer tribute to parents, teachers, friends, numerous beings who give guidance and support along the path. (THREE BELLS)


Sangha Restoration Offence Methods for Practicing Dwelling Apart, Beginning Anew and Purifying the Offence

If a bhikshu transgresses a Sangha Restoration Offence and admits his offence on the same day, he only needs to practice six days of Beginning Anew. After that, the offence can be formally declared purified with a Sanghakarman Procedure. If he hides his offence, then after he has admitted it, he has to practice Dwelling Apart (Manatva) for as many days as he concealed the offence. After that, he practices six days of Beginning Anew and then asks the Sangha to declare the offence purified. For example, if he has concealed his offence for forty days, he has to practice Dwelling Apart for forty days before he begins to practice six days of Beginning Anew. During the time he practices Dwelling Apart, he should live more simply than usual, deprived of certain comforts and he should practice more manual work than normal, in order to be reminded that he is practicing Dwelling Apart. During this time, he cannot receive the prostration of others, he cannot have an attendant, he cannot teach the Dharma, he cannot attend Dharma Discussions, and he cannot hold positions such as Guest Master, Work Coordinator and so on.

Text of Admitting a Sangha Restoration

Offence Noble Sangha, please listen to me: I am bhikshu ____________. I have transgressed the precept ____________. I have hidden the offence for __________ days before admitting my offence. Now I admit my offence and ask to receive a period of Dwelling Apart for __________ days before practicing a further six days of Beginning Anew. Venerable Bhikshus, please be compassionate and bear witness to my request.

Text of an Announcement to be made everyday while Practicing Dwelling Apart

Noble Sangha, please listen to me: I am bhikshu ____________. I have transgressed the precept ____________. I hid the offence for __________ days before admitting my offence. The Sangha is allowing me to practice a period of Dwelling Apart for __________ days before practicing six days of Beginning Anew, and today I am practicing my __________th day and I have ________ more days to practice. I am fully aware that I am practicing Dwelling Apart. Venerable Bhikshus, please be compassionate and bear witness to my announcement.

Text to Request to Practice Six Days of Beginning Anew

Noble Sangha, please listen to me: I am bhikshu ____________. I have transgressed the precept ____________. I hid the offence for __________ days before admitting my offence. The Sangha allowed me to practice a period of Dwelling Apart for _________ days, and I have completed that period of practice. Now I request the Sangha to allow me to begin the practice of Beginning Anew for six days. Venerable Bhikshus, please be compassionate and bear witness to my request.

Text of an Announcement to be made everyday while Practicing Six Days of Beginning Anew

Noble Sangha, please listen to me: I am bhikshu ____________. I have transgressed the precept ____________. I hid the offence for __________ days before admitting my offence. The Sangha allowed me to practice a period of Dwelling Apart for ____________ days, and I have completed that period of Dwelling Apart. I have also been allowed to practice six days of Beginning Anew, and today I am practicing my __________th day and I have __________ more days to practice. I am fully aware that I am practicing six days of Beginning Anew before the formal purification of my offence. Venerable Bhikshus, please be compassionate and bear witness to my announcement.

Text for Requesting Purification of a Sangha Restoration Offence

Noble Sangha, please listen to me: I am bhikshu ____________. I have transgressed the precept ____________. I hid the offence for __________ days before admitting my offence. The Sangha allowed me to practice a period of Dwelling Apart for _________ days, and I have completed that period of practice and six days of Beginning Anew. Venerable Bhikshus, now I am requesting you to formally purify my offence. Please be compassionate and bear witness to my request.


Release and Expression of Regret Offence

Methods for Practicing Expressing Regret and Beginning Anew to be made before the whole Sangha or before three or two bhikshus representing the whole Sangha

The bhikshu presents the object or money that he wishes to release and hands it to the Sangha, and says:

Noble Sangha, please listen to me. I am bhikshu ________. I transgressed the precepts in holding and using this object, money or possession. Now I wish to release it and hand it over to the Sangha.

The bhikshu hands the object or money to a bhikshu who is representing the Sangha and says:

Noble Sangha, please listen to me. I am bhikshu ________. I transgressed the precepts in holding and using this object, money or possession. Now I have released it and handed it over to the Sangha so that the Sangha can do with it whatever they see fit or, if necessary, destroy it. I wish to admit my transgression and express my regret. I promise I shall not do this again. Venerable Bhikshus, please be compassionate and bear witness to this expression of my regret.  


[Quelle: http://www.plumvillage.org/MindfulnessTrainings/RevisedBhikshu/
VN%20GKTT%20Nam%20VIET-ENG%20Final%20A5%20Jan%2012%202004.pdf. -- Zugriff am 2005-05-17]


Bhikshunipatimoksha (Nonnenregeln)


"Recitation Ceremony of the Bhikshuni Precepts

Preface

The Pratimoksha is the basic book of training for Buddhist monastics. Training with the Pratimoksha, monastics purify their bodies and minds, cultivate love for all beings, and advance on the path of liberation. The Pratimoksha is not just a set of rules. It is best to understand the precepts found in the Pratimoksha as trainings, and each training in the Pratimoksha assures an area of freedom in our daily life. The term Pratimoksha has been translated as “different areas of freedom,” (in Chinese as Biejietuo), “freedom wherever you are” (chuchujietuo), or “walking in the direction of freedom” (diuxiajietuo). Each training has mindfulness as its foundation. Mindfulness enables us to see clearly which actions of our body, speech, and mind help us to progress on the path of freedom and which actions pull us away from the path.

From the fifth year of his ministry1, the Buddha began to create the Pratimoksha for his monastic community, with the help of his senior disciples. The precepts were established over several decades, each responding to the needs and situations of the Original Sangha of the Buddha. When the Buddha was about to enter Nirvana, he told the Venerable Ananda that the minor and lesser rules could be removed, so that the text would remain relevant and appropriate.2 Two thousand and six hundred years went by, but this latter recommendation by the Buddha was not carried out. A few hundred years after the Buddha’s passing away, some twenty schools of Buddhism arose, each with its own Vinaya.3 The Vinaya is a vast and rich body of literature, whose aim is to define and organize the life of a monastic and of the community of monastics in such a way that enables the monastics to realize transformation and liberation. The Vinayas which are found in various schools of Buddhism all have their roots in the Buddha’s original teachings and practice. Comparatively speaking, the monastic codes belonging to different Buddhist traditions do not differ much from one another .

The Pratimoksha is the heart of the Vinaya. It is a text that monastics have to recite twice a month in the Uposadha ceremony (Uposadha means “to nourish Recitation Ceremony of the Bhikshuni Precepts purity”). In Vietnam and China, for instance, most monks and nuns recite the Pratimoksha that belongs to the Dharmagupta School of Buddhism, and in Sri Lanka, Thailand and Burma, the monks recite the Pratimoksha that belongs to the Tamrasatiya (Theravada) School. The Dharmagupta Pratimoksha for monks has 250 precepts, and the Tamrasatiya Pratimoksha for monks has 227 precepts. Except for some small differences, the texts of these two major traditions are nearly identical to one another.

Buddhism should remain a living tradition. Like a tree, the dead branches need to be pruned in order for new shoots to grow. The new shoots are the teachings and practices that respond to the needs of our present time and culture. Technological developments, mass media, and the speed of modern life have all influenced the life of monastic communities. Degradation of the monastic lifestyle is evident in places all over the world, in both Buddhist and non-Buddhist communities. To respond to this present situation a revised Pratimoksha is urgently needed.

The Dharma Teacher Council of Plum Village has consulted extensively with Vinaya teachers and ordinary monks and nuns in Vietnam and elsewhere over the past five years in order to discern the real needs of present day monastics in our effort to make the Revised Pratimoksha as relevant and practical as possible. In addition, we have drawn upon our contact with and experience of monastic life in the West over the past two decades. As a result the revised Pratimoksha aims to offer guidance and support to current day Buddhist monastics living both in Asia and in Western countries. In revising the Pratimoksha, we have tried not to increase the number of the trainings. There are still 250 trainings for monks, and 348 for nuns – the same number of trainings which are found in the Dharmagupta Pratimoksha.

The Revised Version of the Pratimoksha (Buddhist Monastic Code) was first released on March 31, 2003 in Seoul, Korea – one of the Mahayana Buddhist countries of Asia. It took place at the Choong Ang Sangha University. In the revised Pratimoksha, we have substituted trainings that are no longer appropriate to our time with new trainings that are essential to protect the practice and integrity of monastic members. For example, the revised Pratimoksha has trainings that address issues concerning the use of cars, computers, television, mobile telephones, electronic games, e-mail, and the Internet. The trainings/ precepts in the classical version of the Pratimoksha responded perfectly to the needs of the monks and nuns in the time of the Buddha. Each training arose directly from a real situation in the Buddha’s Sangha; no training is hypothetical or based on speculation. When teaching the classical Pratimoksha Vinaya teachers always share the “origin stories” of each training, which tell exactly what happened to prompt the establishment of that training. Likewise each training in the revised Pratimoksha directly addresses a real situation in present day monastic communities.

The release of the revised Pratimoksha will influence not only the Buddhist world but may also be of interest and benefit to people from other spiritual traditions. There have been people who have asked us: Who are you to change the monastic codes made by the Buddha? The answer remains: We are children of the Buddha. We are his continuation, and we are practicing to carry out his wishes. The Buddha invested much of his time and energy to teach and train monks and nuns. Buddhism has survived until this day because there have continuously been monastic Sanghas. The purpose of the revised Pratimoksha is to protect the integrity of the monastics’ practice and their freedom, so that the authentic path of liberation can continue, the career of the Buddha and his Original Sangha of monks, nuns, laymen, and laywomen.

As there has been an increasing expansion of Buddhism in the West in recent decades, we must also remember that if there were not solid, authentic monastic Sanghas, Buddhism may only be a popular movement for a certain period of time. Without a deep root in the practice and teachings of the Buddha, embodied in the monastic Sangha, a cultural revolution or movement may sweep it away without leaving any trace behind.

For Buddhism to remain a living tradition, the teaching and practice should remain relevant. The Pratimoksha should not be merely for academia or intellectual study. There are already many Vinaya masters who are well versed in the Vinaya literature and capable of teaching and explaining it eloquently. However, the main purpose of the Pratimoksha is to offer guidance for the life of fully ordained monks and nuns (Bhikshus and Bhikshunis), so that they may live the authentic life of monastics. We are certain that the Buddha counts on the insight, intelligence, and courage of his descendants to continue making the path of liberation accessible and open to our current generation . Therefore, revising the teaching and the practice is truly necessary.

As a part of their training, fully ordained monks and nuns must spend at least five years studying the Vinaya, including the revised and the classical Pratimoksha. Monastics should not study the Vinaya as professors or specialists, but as applied practitioners, to progress on their path of practice and with a clear insight that the trainings, mindful manners, and regulations form the basis for the survival of the Sangha. The renewed and updated version of the Pratimoksha can inspire the monastic Sangha of today to wholeheartedly rediscover the integrity, simplicity, beauty, and freedom of monastic life. We believe that making this text available to lay practitioners will nourish the practice and strength of the Four-Fold Sangha, consisting of monks, nuns, laymen, and laywomen. Reading the Pratimoksha allows lay practitioners to understand the monastic codes of conduct as well as the monastic lifestyle. Thus, they can offer concrete support to the monastics. They will also be able to discern between authentic monastics and false ones. Consequently, they may support the former while helping the latter to go back to the right path. Reading the Pratimoksha is also an opportunity to gain inspiration to go in the direction of living our daily lives with compassion, love, and understanding in order to protect and care for ourselves, our loved ones, the environment, and living beings in all directions.

The work of revising the Pratimoksha has been done to pay tribute to our root teacher, Shakyamuni Buddha, and all our ancestral teachers, who have transmitted the wonderful Dharma to our current generation. We trust that only by keeping Buddhism truly alive and free from degradation and corruption can we be authentic descendants of the Buddha.

Zen Master Thich Nhat Hanh and The Dharmacarya Council of Plum Village

1 In different traditions the year the Buddha began to establish the precepts is said to have been 5, 10, 12, or 20 years and so on.

2 At that time the Venerable Ananda, who was the Buddha’s attendant, did not inquire which trainings specifically the Buddha was referring to and so later after the Buddha’s passing into Nirvana the senior monks did not dare to remove any of the trainings/precepts.

3 The Vinaya is one of the Three Baskets of Buddhist Scriptures, including the Sutras (discourses given by the Buddha or his senior disciples), the Sastras (commentaries on the Sutras), and the Vinaya. The Vinaya includes the Pratimoksha, the trainings/precepts for monks and nuns, and rules and regulations concerning governing the Sangha, decision making procedures (Sanghakarman), the three-month Rains’ Retreat, use of material necessities and so on.


Introduction

The Revised Version of the Bhikshuni Pratimoksha needs to be studied and practiced in consultation with the Classical Version transmitted to us from the time of the Buddha Shakyamuni. This fact is underlined in the 142nd Expression of Regret Offence (Payantika Precept) which is as follows:

“A bhikshuni who, after one year of receiving the full ordination, has not yet begun to study the Classical Pratimoksha in parallel with the Revised Pratimoksha, commits an Expression of Regret Offence.”

By studying the Classical Pratimoksha we understand and value the Revised Version and by studying the Revised Version we understand better and value more the Classical Version. If we continue the practice of studying both the Classical and the Revised Versions future generations will have the chance to study the traditional precepts from the time of the Buddha. This will also help them to understand the social situation and organization of the Sangha in the time of Shakyamuni Buddha.

The aim of the precepts is to protect the community of practice. It is to help the community to make progress in its practice and to prevent the Sangha from going astray in corrupt practices. We owe much gratitude to the Buddha and to all the generations of noble teachers who have gone before us. It is they who have given us enough insight and courage to offer this new version of the precepts. We are very happy to witness the birth of this new version which our ancestral teachers have long been waiting for. We feel that we are helping realize their long-cherished hopes for a Revised Pratimoksha.

The Buddha always taught that his teachings should be studied and practiced with intelligence, just as someone who is catching a snake has to master the art of catching a snake. If not, she will be bitten by the snake. If the teachings of the Buddha are to continue to be effective in liberating our world from suffering they have to be appropriate for the people to whom they are given. They should also be in the spirit of what Shakyamuni Buddha has taught. The Revised Version has 348 precepts just as the Classical Version. However it seeks to respond satisfactorily to the needs of nuns practicing in our own time. When the Bhikshuni Sangha seriously practices the Revised Version, this will reverse the backsliding which is evident in a significant number of cases of present-day bhikshunis. We ask venerable monks and nuns of high standing to be compassionate in making this version of the Pratimoksha more and more accessible and appropriate to the situation of our times and to the spirit of the Buddha’s teachings. It is our hope that once every twenty years the Revised Version will be updated.

Those of us who recognize an urgent need to study, recite and practice this Revised Version should encourage your Sanghas to do so straightaway. After a few years the serious recitation and practice of this version will certainly bear fruit. The quality of the Sangha’s practice will be the most obvious and powerful proof of its effectiveness and appropriateness.

The Dharmacarya Council of Plum Village


Opening the Sutra

Namo Tassa assa Bhagavato Arahato Sammasambuddhassa (Three times) (BELL)

The Vinaya is deep and lovely. We now have a chance to see, study and to practice it. We vow to realize its true meaning. (BELL)

In the presence of the Buddhas, the precious Dharma and the Mahasangha we bow our heads. Today we shall recite the Pratimoksha so that the true teachings can remain in the world for a long time. The Precepts are like the ocean. One lifetime alone is not enough to study and practice them. The precepts are like precious treasures. We never grow tired in their pursuit.

It is because we want to protect our sacred inheritance of the true teachings that we have gathered today to hear the recitation of the precepts. We have gathered as a Sangha to recite the precepts because we do not want to transgress the Eight Degradation Offences, the Thirty-Six Sangha Restoration Offences, the Forty Release and Expression of Regret Offences, the One Hundred and Forty-Two Expression of Regret Offences, the One Hundred and Fifteen Fine Manners Offences and the Seven Ways of Putting an End to Disputes.

The Buddhas, Vipashyin, Shikhin, Vishvabhu, Krakucchanda, Kanakamuni, Kashyapa and Shakyamuni have devised these precepts for us to practice. Let us receive, study, protect and enrich them with the greatest respect, so that the Pratimoksha becomes more and more appropriate to our time always maintaining the lifeblood of the True Teachings. Now I will recite the Pratimoksha for the whole Sangha to listen.

Someone who is lame is not able to walk very far. The same is true of someone who transgresses the precepts. She cannot progress on the spiritual path. If we wish to go forward on the path of transformation, healing, and awakening we should wholeheartedly practice the precepts. The one who has not observed the Precepts will become anxious and is like a carriage on a rough and uneven road which will easily lose its axle-pin, and the axle will be broken.

Reciting the Precepts is like looking into a clear mirror to see ourselves. If the image is beautiful we are happy, if it is ugly we worry. If our precepts’ body is clear we are happy. If it is damaged we worry. Reciting the Precepts is like joining battle. If we are courageous we will go forward, if we are afraid we will run away. When our precepts’ body is clear we are confident and at peace. When it is damaged we are anxious. In a truly democratic society the people hold the highest position. On the Earth the ocean is vaster than all lakes and rivers. Among the Holy Ones the Buddha has the highest awakening. Of all spiritual laws and regulations the Vinaya is the highest. The Buddha has devised the Pratimoksha for us to recite once every two weeks. (BELL)


Sanghakarman Procedure

+ Sanghakarman Master: Has the whole community assembled?

+ Sangha Convener: The whole community has assembled.

+ Sanghakarman Master: Is there harmony in the community?

+ Sangha Convener: Yes, there is harmony.

+ Sanghakarman Master: Have those who have not yet received the Bhikshuni ordination already left?

+ Sangha Convener: Those who have not yet received the Bhikshuni ordination have already left.

+ Sanghakarman Master: Is there any one who is absent, has asked to be represented and has sent word that she has kept the precepts?

+ Sangha Convener: No, there is not. (In the case that someone is absent we should say: Bhikshuni __________ because of health reasons is not able to be present at the recitation. She has asked Bhikshuni __________ to represent her and sends word that she has kept the precepts.)

+ Sanghakarman Master: Why has the community assembled today?

+ Sangha Convener: The community has assembled today to realize the Sanghakarman Procedure of reciting the Pratimoksha.

+ Sanghakarman Master: Noble Sangha of Bhikshunis, please listen. Today, _______ in the year ________ has been declared to be the Precepts’ Recitation day. The Sangha has gathered at the appointed time and is ready to recite the precepts in a spirit of harmony. Thus the recitation is in accordance with the Vinaya. Is the announcement of the Sanghakarman Procedure realized?

(The Sangha replies: Realized.) (BELL)  

Venerable Bhikshunis, I am about to recite the Bhikshuni Pratimoksha. Please listen attentively and examine yourself with care. If you know that you have broken any one of the precepts, you should admit your offence. If you have not broken a precept you should remain silent. If you are silent it means that your precepts’ body is clear. If anyone asks you at a later time, you should reply as you have replied today. During this recitation if you have broken a precept and, having been asked three times, you do not say so, you commit the offence of deliberately telling a lie. According to the teaching of the Buddha, deliberately lying is an obstacle to the realization of the path of liberation. If you are aware that you have broken a precept and you wish your precepts’ body to be clear again, you need to admit your offence, express regret, and begin anew and after having done so you will be at peace.

Venerable Bhikshunis, I have finished reading the introduction to the Pratimoksha. Now I am asking you: In our community of Bhikshunis, is everyone’s precepts’ body clear? (The question is asked three times.)

The Venerable Bhikshunis have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)


Recitation


Degradation Offences (Parajika)

Venerable Bhikshunis, these are the eight major precepts, called Degradation Offences (Parajika), to be recited once every two weeks.

The First Precept:

A bhikshuni who has sexual intercourse with another person, whether male or female, and whether that person has given consent or not, breaks the first of the Eight Degradation Offences, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Second Precept:

A bhikshuni who steals or violates the property of another, whether that property is privately or publicly owned, and if the value of the property is significant enough that she could be taken to court, breaks the second of the Eight Degradation Offences, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Third Precept:

A bhikshuni who takes the life of another person by deed, word, or intention, breaks the third of the Eight Degradation Offences, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Fourth Precept:

A bhikshuni who claims that she has attained realizations on the spiritual path, which she has not in fact realized, breaks the fourth of the Eight Degradation Offences, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Fifth Precept:

A bhikshuni who is motivated by sexual desire, knowing that the other person, whether male or female, is also motivated by sexual desire, and intentionally touches the body of that person, breaks the fifth of the Eight Degradation Offences, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Sixth Precept:

A bhikshuni who is motivated by sexual desire, knowing that the other person, whether male or female, is also motivated by sexual desire, and allows that person to hold her hand, to take hold of her robe, to walk alongside her, to stand alongside her, to lean against her while they are speaking, and arranges to meet in a deserted place with the idea of indulging in sexual relations, breaks the sixth of the Eight Degradation Offences, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Seventh Precept:

A bhikshuni who is intent upon having sexual relations with someone, whether male or female, and through word or gesture arouses sexual desire in that person, breaks the seventh of the Eight Degradation Offences, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Eighth Precept:

A bhikshuni who is intent upon having sexual relations with someone, whether male or female, and says to that person that she is willing to offer him or her sexual relations, breaks the eighth of the Eight Degradation Offences, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

Venerable Bhikshunis, I have finished reciting the Eight Degradation Offences. When a bhikshuni transgresses any one of these eight precepts she has failed in her career as a bhikshuni and can no longer remain in the Bhikshuni Sangha.

Now I am asking you: as far as these Eight Degradation Offences are concerned, is your precepts’ body clear? (The question is asked three times.)

The Venerable Bhikshunis have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)


Sangha Restoration Offences (Sanghavashesha)

Venerable Bhikshunis, these are the Thirty-Six Sangha Restoration Offences (Sanghavashesha) to be recited once every two weeks.

  1. A bhikshuni who has an emotional attachment to another person, whether male or female, and because her feelings are not reciprocated by the other, finds ways to damage the reputation of the other person, commits a Sangha Restoration Offence.  
     
  2. A bhikshuni who has an emotional attachment to another person, whether male or female, and because of that, when she sees the other person interacting with someone else she manifests jealousy or anger, causing disturbance in the Sangha, commits a Sangha Restoration Offence.  
     
  3. A bhikshuni who has an emotional attachment to another person, whether male or female, uses her authority to prohibit the other person from having a close relationship with anyone else, and tells others that they are not to have a close relationship with the person to whom she is attached, commits a Sangha Restoration Offence.  
     
  4. A bhikshuni who has an emotional attachment to another person, whether male or female, knowing that the other person has an emotional attachment with a third person, she does everything she can to separate them, and drives the third person out of the community, commits a Sangha Restoration Offence.  
     
  5. A bhikshuni who verbally or in writing makes a proposal to another monk or nun to leave the monastic life along with her, commits a Sangha Restoration Offence.  
     
  6. A bhikshuni who acts as a match-maker or as a go-between, or makes the arrangements for a wedding between a man and woman, or two people of the same gender, commits a Sangha Restoration Offence.  
     
  7. A bhikshuni who, out of special affection for another bhikshuni, uses her authority to protect that bhikshuni, allowing her to remain in the nunnery even though the Sangha has decided that she should leave, commits a Sangha Restoration Offence.  
     
  8. A bhikshuni who, out of anger or jealousy, falsely accuses another bhikshuni of a Degradation Offence, with the intention of destroying that bhikshuni’s reputation, commits a Sangha Restoration Offence.  
     
  9. A bhikshuni who conceals a Degradation Offence on the part of another bhikshuni, and waits until the other bhikshuni is dead, has disrobed, or has joined another religious order before revealing it to the Bhikshuni Sangha, commits a Sangha Restoration Offence.  
     
  10. A bhikshuni who, out of anger or jealousy, takes a small mistake of another bhikshuni and magnifies it so that it seems to be a Degradation Offence, with the intention of destroying that bhikshuni’s reputation, commits a Sangha Restoration Offence.  
     
  11. A bhikshuni who knows that another bhikshuni or bhikshu has committed a Degradation Offence and tells someone else who is not a bhikshu or a bhikshuni about the offence intending to bring disrepute upon that bhikshu or bhikshuni, while the Sangha has not yet performed the Sanghakarman Procedure to affirm that the bhikshu or bhikshuni has committed that offence, commits a Sangha Restoration Offence.  
     
  12. A bhikshuni who, out of anger, heavily punishes or mistreats another nun in her Sangha, causing that person to fall ill, unable to continue in her studies or practice, commits a Sangha Restoration Offence.  
     
  13. A bhikshuni who, out of a grudge or resentment, uses her authority to force another bhikshuni to admit an offence which has no basis in reality and makes that bhikshuni leave the nunnery, which makes her suffer so much that she becomes discouraged and disrobes, commits a Sangha Restoration Offence.  
     
  14. A bhikshuni who, relying on the authority she holds due to her position in the congregation or her seniority, acts in an ill-mannered way insulting other nuns so that they suffer to such an extent that they lose heart in their studies and practice, commits a Sangha Restoration Offence.  
     
  15. A bhikshuni who uses political power to oppress or threaten other members of the nuns’ Sangha, commits a Sangha Restoration Offence.  
     
  16. A bhikshuni who becomes a member of a political party or a political organization, whether secretly or openly, commits a Sangha Restoration Offence.  
     
  17. A bhikshuni who acts as a spy, taking information from the Sangha and giving it to a political party or a political organization, commits a Sangha Restoration Offence.  
     
  18. A bhikshuni who receives payment from the government, a political party, or a political organization, commits a Sangha Restoration Offence.  
     
  19. A bhikshuni who, for reasons of receiving donations, allows laypeople to control her and tell her what to do so that she loses the qualities of freedom and stability that belong to a nun, commits a Sangha Restoration Offence.  
     
  20. A bhikshuni who does not teach the Dharma to the other nuns, and does not allow them to visit other places to study the sutras and to have access to clear and effective methods of practice, and as a result, the nuns’ study and practice remains incorrect and ineffective, commits a Sangha Restoration Offence.  
     
  21. A bhikshuni who has only briefly read or heard about a method of practice belonging to another school of Buddhism or another tradition and has not had a chance to study or put this method into practice, yet publicly speaks or writes an article opposing it, commits a Sangha Restoration Offence.  
     
  22. A bhikshuni who says that she does not owe any gratitude to parents, teachers, friends, or benefactors, commits a Sangha Restoration Offence.  
     
  23. A bhikshuni who cuts herself off from the Sangha to set up a hermitage or temple of her own, without the permission of the Sangha, commits a Sangha Restoration Offence.  
     
  24. A bhikshuni who builds a hermitage or temple for herself without asking the Sangha about where or in what style she should build it, builds it larger than is necessary and in such a way that it causes inconvenience to others or obstructs a road or path that people use, commits a Sangha Restoration Offence.  
     
  25. A bhikshuni who, when building a hermitage or temple, becomes involved in a land dispute which leads to a lawsuit, commits a Sangha Restoration Offence.  
     
  26. A bhikshuni who turns the practice of chanting the sutra into a way of earning money by quoting a price which should be paid to her for performing a ceremony or a funeral service, commits a Sangha Restoration Offence.  
     
  27. A bhikshuni who uses money reserved for the material necessities of the Sangha for construction, while the nuns in the temple do not have enough food, drink, or medicine, commits a Sangha Restoration Offence.  
     
  28. A bhikshuni who lives in a careless and disorderly manner causing the laypeople’s faith in the Three Jewels to diminish, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offence.  
     
  29. A bhikshuni who spends all her time and energy in work, organization, and management with the result that she forgets that the aim of a nun is to practice to liberate herself and other beings from suffering, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offence.  
     
  30. A bhikshuni who, by her way of speaking and acting, causes disharmony within the Sangha, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offence.  
     
  31. A bhikshuni who contributes to forming conflicting groups within the Sangha, so that the energy of the practice and harmony of the Sangha goes down, thereby creating the danger of a split in the Sangha, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offence.  
     
  32. A bhikshuni who contributes to forming a splinter group within the Sangha, thereby creating the danger of a split in the Sangha, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offence.  
     
  33. A bhikshuni who, out of discontentment, using the support and power of the government, causes disharmony in the Sangha, and without the permission of the Sangha cuts herself off from the Sangha, persuading other members of the Sangha to follow her to set up a new community, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offence.  
     
  34. A bhikshuni who obstinately refuses to listen to the advice and instruction of bhikshus or other bhikshunis regarding her understanding and practice of the Sutra, the Vinaya, and the Sastra, saying that she does not want to be disturbed but left in peace, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offence.  
     
  35. A bhikshuni who announces out of anger that she will leave the Sangha, disrobe, or join another religious order, after having been warned three times by another bhikshuni without listening deeply and changing her way, commits a Sangha Restoration Offence.  
     
  36. A bhikshuni who gives teachings or leads people in practices which are not in accord with the teachings of transformation, healing, and liberation presented in Buddhism, after having been warned three times by other bhikshunis without listening deeply and changing her way, commits a Sangha Restoration Offence.
     

Venerable Bhikshunis, I have finished reciting the Thirty-Six Sangha Restoration Offences. The first twentyseven precepts are broken as soon as they are committed. The last nine precepts are broken when the bhikshuni has been warned three times to no effect. A bhikshuni who breaks one of these thirty-six precepts and intentionally hides her offence, shall be subject to Dwelling Apart from the Sangha (Manatva) for as long as the time during which she hid the offence. After that she will practice fifteen days of Beginning Anew before the Ceremony of Purifying the Offence.

Now I am asking you: as far as these Thirty-Six Sangha Restoration Offences are concerned, is your precepts’ body clear? (The question is asked three times.)

The Venerable Bhikshunis have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)


Release and Expression of Regret Offences (Naihsargika-Payantika)

Venerable Bhikshunis, these are the Forty Release and Expression of Regret Offences (Naihsargika-Payantika), to be recited once every two weeks.

  1. A bhikshuni who keeps in her possession or uses tobacco or any kind of illegal drug which is considered to be a mind-altering substance, such as marijuana, cocaine and so on, commits an offence which involves Release and Expression of Regret.  
     
  2. A bhikshuni who keeps and trades in worldly novels, horror stories, or horoscope and fortunetelling materials, commits an offence which involves Release and Expression of Regret.  
     
  3. A bhikshuni who keeps for herself or for others toxic cultural items such as worldly films, video tapes, music, and electronic games, commits an offence which involves Release and Expression of Regret.  
     
  4. A bhikshuni who keeps a television, video player, karaoke player, electronic games’ machine, and any other kind of equipment used for showing worldly films, listening to worldly music, and playing electronic games, commits an offence which involves Release and Expression of Regret.  
     
  5. A bhikshuni who has a private e-mail account, except with the permission of the Sangha, commits an offence which involves Release and Expression of Regret.  
     
  6. A bhikshuni who keeps in her possession tools which can be used for masturbation, commits an offence which involves Release and Expression of Regret.  
     
  7. A bhikshuni who owns her own car or uses expensive, luxurious, or flashy and brightly colored cars or telephones, commits an offence which involves Release and Expression of Regret.  
     
  8. A bhikshuni who thinks that money and possessions can guarantee her security and seeks ways to accumulate these things so that they become an obstacle to her path of practice, commits an offence which involves Release and Expression of Regret.  
     
  9. A bhikshuni who opens or keeps a bank account for her own use, except when she has the permission of her Sangha to study Buddhism abroad, commits an offence which involves Release and Expression of Regret.  
     
  10. A bhikshuni who makes herself the sole manager of the properties of the nunnery or a charitable organization without being designated by the Sangha to do so, commits an offence which involves Release and Expression of Regret.  
     
  11. A bhikshuni who uses the nunnery budget or the budget of a charitable organization to give support to her relatives or friends without the consent of other members of the Sangha or the charitable organization, commits an offence which involves Release and Expression of Regret.  
     
  12. A bhikshuni who lends money with interest, invests money, buys and sells stocks or shares, invests in land or realestate, or plays the lottery, commits an offence which involves Release and Expression of Regret.  
     
  13. A bhikshuni who wears objects of gold, silver, or precious stones, even though they are a keepsake of a close relation or has a dental implant or crown made of gold or silver for cosmetic purposes or to display her wealth, commits an offence which involves Release and Expression of Regret.  
     
  14. A bhikshuni who uses a rosary made of expensive or brightly colored gems, commits an offence which involves Release and Expression of Regret.  
     
  15. A bhikshuni who buys and stores expensive antiques and cherishes them as precious belongings, commits an offence which involves Release and Expression of Regret.  
     
  16. A bhikshuni who stores money or jewelry for someone else, commits an offence which involves Release and Expression of Regret.  
     
  17. A bhikshuni who keeps in her possession too many books, even if those books are sutras or connected to Buddhist studies, who is afraid to lend them to others and who refuses to entrust them to the Sangha library for communal use, commits an offence which involves Release and Expression of Regret.  
     
  18. A bhikshuni who stores a large amount of cloth and does not hand it over to the community or share it with someone who needs it, commits an offence which involves Release and Expression of Regret.  
     
  19. A bhikshuni who has more than three formal robes (the antaravasa, the uttarasangha, and the sanghati), more than three long robes (the ao trang and ao nhat binh), and more than five suits (vat ho) worn under the long robe (not counting work clothes, warm underwear or coats for those living in cold places), and who refuses to hand the excess over to the Sangha for keeping for newly ordained members, commits an offence which involves Release and Expression of Regret.  
     
  20. A bhikshuni who wears monastic robes made of translucent, shiny, silky, or colorful material or any kind of material which is sewn with golden thread or glittering beads, commits an offence which involves Release and Expression of Regret.  
     
  21. A bhikshuni who makes monastic robes according to a fashionable design or in imitation of robes worn by wealthy and powerful people, rather than robes that reflect the spirit of monastic simplicity, commits an offence which involves Release and Expression of Regret.  
     
  22. A bhikshuni who buys personal luxurious items, commits an offence which involves Release and Expression of Regret.  
     
  23. A bhikshuni who keeps and wears expensive or fashionable slippers or shoes with high heels in order to look attractive, commits an offence which involves Release and Expression of Regret.  
     
  24. A bhikshuni who uses fashionable or colorful umbrellas, handbags, gloves or socks, commits an offence which involves Release and Expression of Regret.  
     
  25. A bhikshuni who keeps and uses perfume, cosmetic powder, perfumed laundry soap, or any other cosmetics, commits an offence which involves Release and Expression of Regret.  
     
  26. A bhikshuni who stores a significant amount of shampoo, laundry soap, toothpaste, towels, toothbrushes and so on, and refuses to share them with the Sangha, commits an offence which involves Release and Expression of Regret.  
     
  27. A bhikshuni who is admitted to a hospital for treatment and stays in an expensive, private room with unnecessary luxuries, commits an offence which involves Release and Expression of Regret.  
     
  28. A bhikshuni who lies on a luxurious bed, commits an offence which involves Release and Expression of Regret.  
     
  29. A bhikshuni who decorates her room in a luxurious way with many comforts like that of people in the world, commits an offence which involves Release and Expression of Regret.  
     
  30. A bhikshuni who stores a significant amount of food or drink in her personal storage space and does not bring it out to share with the Sangha, commits an offence which involves Release and Expression of Regret.  
     
  31. A bhikshuni who intentionally wears tattered robes in order to arouse pity in a donor, commits an offence which involves Release and Expression of Regret.  
     
  32. A bhikshuni who goes to laypeople, whether those people are or are not related to her, and collects material objects and funds for her personal use, commits an offence which involves Release and Expression of Regret.  
     
  33. A bhikshuni who uses an offering from a layperson not in accordance with the layperson’s wishes and without informing the layperson, so that the layperson suffers or is unhappy and upset, commits an offence which involves Release and Expression of Regret.  
     
  34. A bhikshuni who sews, cooks, or manufactures things to sell in order to make money to send home to her family, except when her parents are in ill health and have no other means of financial support, commits an offence which involves Release and Expression of Regret.  
     
  35. A bhikshuni who likes to sew, cook, or manufacture things to sell, even if it is to create income for the nunnery, therefore neglecting the Sangha practice schedule, commits an offence which involves Release and Expression of Regret.  
     
  36. A bhikshuni who raises animals or fowl for entertainment or with the intention to sell them and make money, commits an offence which involves Release and Expression of Regret.  
     
  37. A bhikshuni who speaks in such a way so that someone who wants to make a donation to another bhikshuni or to the Sangha changes his or her mind and makes the donation to her instead, commits an offence which involves Release and Expression of Regret.  
     
  38. A bhikshuni who keeps items which belong to the whole Sangha for her personal use or gives them to someone else, without asking the permission of the Sangha, commits an offence which involves Release and Expression of Regret.  
     
  39. A bhikshuni who uses what belongs to the Sangha in a way that is contrary to the Sangha’s wishes, causing discontent or disharmony in the Sangha, commits an offence which involves Release and Expression of Regret.  
     
  40. A bhikshuni who uses Sangha resources in a wasteful manner, including money, water, electricity, telephone, car, and so on, commits an offence which involves Release and Expression of Regret.
     

Venerable Bhikshunis, I have finished reciting the Forty Release and Expression of Regret Offences. A bhikshuni who transgresses any one of these forty precepts has to come before the Sangha or before three or two other bhikshunis who represent the Sangha in order to release and hand back to the Sangha the money or materials which she has been keeping, and then express her regret and begin anew.

Now I am asking you: as far as these Forty Release and Expression of Regret Offences are concerned, is your precepts’ body clear? (The question is asked three times.)

The Venerable Bhikshunis have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)


Expression of Regret Offences (Payantika)

Venerable Bhikshunis, these are the One-Hundred and Forty-Two Expression of Regret Offences (Payantika), to be recited once every two weeks.

  1. A bhikshuni who makes an appointment to go outside the nunnery alone with a layman or a monk, commits an Expression of Regret Offence.  
     
  2. A bhikshuni who sits alone in a hidden or solitary place with a layman or a monk, commits an Expression of Regret Offence.  
     
  3. A bhikshuni who sits alone in a car or on a boat with a monk, except in the case of an emergency or with the permission of the Sangha, commits an Expression of Regret Offence.  
     
  4. A bhikshuni who writes a letter or gives a gift to a layman or a monk in order to show her feeling of affection for him or to win his heart, commits an Expression of Regret Offence.  
     
  5. A bhikshuni who accepts gifts from a layman or a monk whose mind is not pure and who has a special affection towards her, commits an Expression of Regret Offence.  
     
  6. A bhikshuni who is sick, and refuses to ask for help from her fellow nuns or laywomen, but instead allows one or more monks or laymen to look after her and bring her food, commits an Expression of Regret Offence.  
     
  7. A bhikshuni who rents an apartment or a room in a hotel and stays there with monks, even when other bhikshunis are present, except in special cases when the Sangha has given permission, commits an Expression of Regret Offence.  
     
  8. A bhikshuni who goes alone to a monastery where monks are practicing, even if she has been invited in advance, commits an Expression of Regret Offence.  
     
  9. A bhikshuni who makes a telephone call to someone of the opposite sex at night, except in an emergency when she has let her fellow practitioners know that she is making this call, commits an Expression of Regret Offence.  
     
  10. A bhikshuni who in the course of studying a worldly subject invites the male teacher to come to her place or goes to his place to receive private tutoring, commits an Expression of Regret Offence.  
     
  11. A bhikshuni who intentionally seeks a male doctor to take care of her and give her special treatment, except with the permission of the Sangha, commits an Expression of Regret Offence.  
     
  12. A bhikshuni who after being reminded by four or more bhikshunis that she is emotionally attached to another person, whether male or female, and who refuses to listen, denies it, tries to negate what they say, or expresses anger, commits an Expression of Regret Offence.  
     
  13. A bhikshuni who, because she has a special affection for a monk, often brings other nuns to his room to clean, cook special feasts, and have a party together, commits an Expression of Regret Offence.  
     
  14. A bhikshuni who brings out all kinds of material items to serve and offer to bhikshus who are wellknown, with positions of authority, in order to please them and give them special treatment and if she treats the nuns in the opposite way so that they are short of food and clothing and suffer hardship, commits an Expression of Regret Offence.  
     
  15. A bhikshuni who sleeps on the same bed with another woman, except in special circumstances for which she has informed the other bhikshunis, commits an Expression of Regret Offence.  
     
  16. A bhikshuni who sleeps with a dog or a cat, commits an Expression of Regret Offence.  
     
  17. A bhikshuni who shaves her pubic hair, except in the case of a medical necessity and she has informed another bhikshuni, commits an Expression of Regret Offence.  
     
  18. A bhikshuni who is carried away as she touches her breasts or private parts, commits an Expression of Regret Offence.  
     
  19. A bhikshuni who masturbates, except in a dream, commits an Expression of Regret Offence.  
     
  20. A bhikshuni who intentionally watches animals copulating, commits an Expression of Regret Offence.  
     
  21. A bhikshuni who tells stories about sexual relations which she has seen on films, read in books, or heard others tell and so on, commits an Expression of Regret Offence.  
     
  22. A bhikshuni who does not wear undergarments when she goes to town or visits a monastery, commits an Expression of Regret Offence.  
     
  23. A bhikshuni who wears undergarments not approved of for the monastic Sangha, commits an Expression of Regret Offence.  
     
  24. A bhikshuni who knows that a woman is presently pregnant, or suckling her child, or has an incurable disease, or is trying to avoid paying debts, or has broken a criminal law, or does not have the agreement of her husband and children to ordain, and still allows that person to receive the Novice Precepts, commits an Expression of Regret Offence.  
     
  25. A bhikshuni who knows that a nun is not yet twenty years old, or is twenty years old but has not studied the precepts for two years, or has studied the precepts for two years but has not practiced the six Shikshamana precepts well, or has already received the bhikshuni precepts in the past, or has not been accepted by the Sangha as an ordinee, and still allows her to receive the Bhikshuni Precepts, commits an Expression of Regret Offence.  
     
  26. A bhikshuni who has not changed her roommate after eight months, except with the permission of the Sangha, commits an Expression of Regret Offence.  
     
  27. A bhikshuni who speaks poorly about, jokes about, belittles, or insults a bhikshu, commits an Expression of Regret Offence.  
     
  28. A bhikshuni who, either through actions or words, tries to overpower a bhikshu, commits an Expression of Regret Offence.  
     
  29. A bhikshuni who in anger or out of resentment hits another person, commits an Expression of Regret Offence.  
     
  30. A bhikshuni who, during a small argument with someone, swears that she herself will fall into one of the three unwholesome destinies or something similar (such as by saying: “ If I am lying, I will go to hell”), commits an Expression of Regret Offence.  
     
  31. A bhikshuni who forces someone to swear an oath, commits an Expression of Regret Offence.  
     
  32. A bhikshuni who says what is not true, adds or omits important details, speaks vulgar words to insult others, or speaks words that cause hatred and division, commits an Expression of Regret Offence.  
     
  33. A bhikshuni who is angrily arguing in a loud voice and is gently encouraged by another bhikshuni that she should say no more but return to her breathing or go outside to practice walking meditation in order to guard her mind, and yet does not listen and continues to argue in a loud voice, commits an Expression of Regret Offence.  
     
  34. A bhikshuni who is offered guidance by a fellow practitioner concerning her shortcomings in the practice, and not only does not receive the guidance with gratitude and respect by joining her palms, but tries to find ways to defend herself, to avoid the subject, or to excuse herself by bringing up the shortcomings of others, commits an Expression of Regret Offence.  
     
  35. A bhikshuni who repeatedly speaks in a way that indirectly refers to the wrongdoing done in the past by another bhikshuni, commits an Expression of Regret Offence.  
     
  36.  A bhikshuni who brings up another bhikshuni’s past offence, although the bhikshuni has already been cleared of that offence with a Sanghakarman Procedure, commits an Expression of Regret Offence.  
     
  37. A bhikshuni who, during a meal, interrogates or reprimands other nuns in the Sangha, putting them in a difficult situation, commits an Expression of Regret Offence.  
     
  38. A bhikshuni who reprimands or punishes other nuns in the Sangha in the presence of laypeople, commits an Expression of Regret Offence.  
     
  39. A bhikshuni who threatens or frightens another bhikshuni in such a way that the other becomes fearful and loses her motivation, commits an Expression of Regret Offence.  
     
  40. A bhikshuni who is requested to come and resolve a conflict with someone and continuously finds ways to avoid being present to make the reconciliation, commits an Expression of Regret Offence.  
     
  41. A bhikshuni who refuses to accept someone else’s apology, commits an Expression of Regret Offence.  
     
  42. A bhikshuni who, out of anger, throws the belongings of another person, commits an Expression of Regret Offence.  
     
  43. A bhikshuni who allows her anger to continue up to seven days and still has no intention to practice reconciliation and Beginning Anew, commits an Expression of Regret Offence.  
     
  44. A bhikshuni who, out of anger or jealousy, accuses another bhikshuni of offending against a Sangha Restoration Offence, which has no basis in reality, in order to destroy her reputation, commits an Expression of Regret Offence.  
     
  45. A bhikshuni who, out of hatred or discrimination, repeatedly and aggressively disputes in words or writing with other ideologies or religious faiths instead of devoting herself to her studies and practice, commits an Expression of Regret Offence.  
     
  46. A bhikshuni who because of resentment with her fellow practitioners does not seek help from the Sangha to find ways of reconciliation and instead leaves the community to go somewhere else or goes to stay with her family for a while and then comes back again, commits an Expression of Regret Offence.  
     
  47. A bhikshuni who does not practice to restore communication with her fellow practitioners but only complains to laypeople about difficulties and conflicts in the Sangha, commits an Expression of Regret Offence.  
     
  48. A bhikshuni who does not use loving speech and deep listening to resolve the difficulties and disputes that have arisen between her and another nun, but instead only goes to complain to and seek an ally in a third, fourth, fifth person and so on, commits an Expression of Regret Offence.  
     
  49. A bhikshuni who, upon hearing another nun complain about her difficulties with a third nun, makes no effort to bring about reconciliation between them, and instead allies herself with the nun who has complained to her in order to oppose the third nun, commits an Expression of Regret Offence.  
     
  50. A bhikshuni who goes to another nunnery and talks about the shortcomings and weaknesses of her former nunnery in a complaining and reproachful way, commits an Expression of Regret Offence.  
     
  51. A bhikshuni who claims to be up-to-date with the modern way of life, while she disrespectfully looks down on her teacher for being outdated and out of touch with the modern way of life, commits an Expression of Regret Offence.  
     
  52. A bhikshuni who knows that the Sangha is about to meet to perform Sanghakarman Procedures, finds ways not to be present or pretends to be unwell and does not ask to be represented, commits an Expression of Regret Offence.  
     
  53. A bhikshuni who, with the Sangha, has already performed a Sanghakarman Procedure, but is still annoyed and displeased about the meeting and tells someone else that she is against the Sanghakarman Procedure that has been realized, commits an Expression of Regret Offence.  
     
  54. A bhikshuni who has formally asked someone to represent her at a Sangha meeting and afterwards, feeling regret, looks for ways to deny the resolution that has been realized by Sanghakarman Procedure, commits an Expression of Regret Offence.  
     
  55. A bhikshuni who does not put into effect, or encourages someone else not to put into effect, a resolution that has been taken by the Sangha under Sanghakarman Procedure, commits an Expression of Regret Offence.  
     
  56. A bhikshuni who persists in defending another bhikshuni for whom the Sangha has asked to practice Dwelling Apart from the Sangha (Manatva), after being warned three times without listening deeply and changing her way, commits an Expression of Regret Offence.  
     
  57. A bhikshuni who talks about the faults of another nun when that nun is not present, except in the case of the practice of Shining Light, commits an Expression of Regret Offence.  
     
  58. A bhikshuni who promises to give a robe or other item to another person but later out of anger takes back her word, or if she has already given the item asks for it back, commits an Expression of Regret Offence.  
     
  59. A bhikshuni who hides the belongings of another person causing that person to be anxious and fearful, commits an Expression of Regret Offence.  
     
  60. A bhikshuni who sees that a fellow nun is sick and does not ask about her condition and look after her or find someone else to look after her, commits an Expression of Regret Offence.  
     
  61. A bhikshuni who has been assigned by the Sangha to distribute items among Sangha members, but out of favoritism gives more to some nuns and less to others, or refuses to give anything to a nun with whom she does not get along well, commits an Expression of Regret Offence.  
     
  62. A bhikshuni who is not in touch with and closes her eyes before suffering within herself and in the world, who only takes comfort in the offerings which laypeople make to her as a gesture of respect to the Sangha, forgetting that the aim of the practice is to find ways to transform suffering into peace and joy, after having been warned by three other bhikshunis without listening deeply and changing her way, commits an Expression of Regret Offence.  
     
  63. A bhikshuni who sees that her fellow nun is about to commit an offence and says nothing to dissuade her against it or to let other bhikshunis know so they can dissuade her against it, commits an Expression of Regret Offence.  
     
  64. A bhikshuni who knows that another bhikshuni is deliberately hiding her offences but is not willing to persuade that bhikshuni to admit her faults, express regret, and begin anew before the Sangha, nor does she report the matter to the Sangha so that they can find ways to help the offending bhikshuni recover the purity of her practice, commits an Expression of Regret Offence.  
     
  65. A bhikshuni who pretends to be a pregnant woman, a disabled person, or a beggar as a joke or in mockery, commits an Expression of Regret Offence.  
     
  66. A bhikshuni who is narrow-minded, attached to her views, maintaining that the knowledge she presently possesses is absolute and unchanging, refusing to be open to receive the viewpoints and insights of others, after having been warned by three other bhikshunis, and still refusing to alter her attitude, commits an Expression of Regret Offence.  
     
  67. A bhikshuni who uses authority, bribery, threat, propaganda, or indoctrination to force others, including children to adopt her view, who does not respect the right of others to be different nor their freedom to choose what to believe and how to decide, after having been warned by three other bhikshunis and still refusing to alter her attitude, commits an Expression of Regret Offence.  
     
  68. A bhikshuni who has relatives who are monks or nuns and uses her authority to protect them when they act wrongly or seeks ways to give them priority or privilege, commits an Expression of Regret Offence.  
     
  69. A bhikshuni who relies on her sphere of influence due to the office she holds in the Sangha in order to overpower another bhikshuni, who is her senior in years of ordination, commits an Expression of Regret Offence.  
     
  70. A bhikshuni who uses her authority to force another bhikshuni to take her side in opposing the proposal which is about to be realized in a Sanghakarman Procedure, commits an Expression of Regret Offence.  
     
  71. A bhikshuni who is attached to her title or position of seniority in the Sangha, and becomes angry or annoyed when someone does not address her according to her position or tells that person that they should correct their way of addressing her, commits an Expression of Regret Offence.  
     
  72. A bhikshuni who does not take care of enriching the quality of her practice as a nun but competes for or entices the disciples of another teacher, so that there is animosity between the bhikshuni and other teacher, commits an Expression of Regret Offence.  
     
  73. A bhikshuni who only gives special treatment to her own disciples and fails to care for other students who come to ask her for mentorship, commits an Expression of Regret Offence.  
     
  74. A bhikshuni who encourages another nun to take her side so that she can have more power to overtake fellow practitioners, commits an Expression of Regret Offence.  
     
  75. A bhikshuni who encourages another nun to leave her teacher and root temple in order to set up her own hermitage or go to another nunnery, commits an Expression of Regret Offence.  
     
  76. A bhikshuni who speaks in a sweet and exaggerating way to win someone’s heart or complains and cries to arouse others’ sympathy for herself, commits an Expression of Regret Offence.  
     
  77. A bhikshuni who spreads news that she does not know to be certain or criticizes and condemns things of which she is not sure, in order to gain money, material benefits, or admiration for herself, commits an Expression of Regret Offence.  
     
  78. A bhikshuni who, after having received donations from a layperson, defends that layperson and oppresses other nuns or monks, commits an Expression of Regret Offence.  
     
  79. A bhikshuni who accepts disciples not with the purpose to teach and nurture them on the path of practice but only to serve her own reputation or her personal work, commits an Expression of Regret Offence.  
     
  80. A bhikshuni who forces the nuns to work hard sewing or manufacturing things to sell in order to increase the income of the nunnery and does not allow them enough time for their studies and practice, commits an Expression of Regret Offence.  
     
  81. A bhikshuni who makes hints in many ways in order to receive donations, commits an Expression of Regret Offence.  
     
  82. A bhikshuni who pretends that she has a serious illness in order to be cared for by donors or to receive donations, commits an Expression of Regret Offence.  
     
  83. A bhikshuni who takes advantage of charitable organizations associated with the nunnery in order to gather additional possessions for herself or her nunnery, commits an Expression of Regret Offence.  
     
  84. A bhikshuni who criticizes and looks down on an offering made by a donor to the Sangha, commits an Expression of Regret Offence.  
     
  85. A bhikshuni who accepts offerings from laypeople but does not truly practice to transform herself and says that it is the duty of laypeople to bring her offerings, commits an Expression of Regret Offence.  
     
  86. A bhikshuni who goes to a monks’ monastery to complain about her lack of material resources in order to receive an offering, commits an Expression of Regret Offence.  
     
  87. A bhikshuni who, out of discrimination, only meets with people who are rich or intellectual, not showing concern for those who are poor or unlearned, commits an Expression of Regret Offence.  
     
  88. A bhikshuni who borrows what belongs to another and does not return it in a timely manner, thus causing the other annoyance and displeasure, commits an Expression of Regret Offence.  
     
  89. A bhikshuni who steals money or belongings of another person, tells someone else to steal them, or sees someone stealing them without finding ways to prevent it, commits an Expression of Regret Offence.  
     
  90. A bhikshuni who breaks the promise she has made to a layperson and makes the layperson angry and critical of the monastic Sangha, commits an Expression of Regret Offence.  
     
  91. A bhikshuni who avoids heavy work and looks for light work, except in the case of illness or if she is weak and has poor health, commits an Expression of Regret Offence.  
     
  92. A bhikshuni who assesses the value of someone by the work she does, forgetting that the quality of a nun’s practice is more important than the amount of work she accomplishes, commits an Expression of Regret Offence.  
     
  93. A bhikshuni who is not aware that the responsibility of a monastic is to offer concrete practices which help people transform their suffering but instead focuses all her energy on charitable works, forcing the Sangha to work so hard that they neglect their program of spiritual studies and practice, commits an Expression of Regret Offence.  
     
  94. A bhikshuni who accepts hired work to earn some money for herself, not recognizing that her nunnery already has the resources to support her material needs and spiritual studies and practice, commits an Expression of Regret Offence.  
     
  95. A bhikshuni who tells people’s fortunes (by reading palms, astrology, and so on) or burns paper money for the deceased in order to earn some money, commits an Expression of Regret Offence.  
     
  96. A bhikshuni who eats a non-vegetarian meal, even though she excuses herself by saying that she lacks nutrition, commits an Expression of Regret Offence.  
     
  97. A bhikshuni who out of greed eats and drinks without moderation, commits an Expression of Regret Offence.  
     
  98. A bhikshuni who neglects the practice activities of the Sangha in order to produce luxurious and fancy dishes using expensive ingredients, without considering that so many people in the world are suffering from hunger, and forgetting that she has committed herself to live the simple life of a nun, commits an Expression of Regret Offence.  
     
  99. A bhikshuni who eats apart from the Sangha and eats in her room, except when she is sick or is unable to eat with the Sangha due to Sangha service, commits an Expression of Regret Offence.
     
  100. A bhikshuni who drinks beer, wine, or liquor of any kind, or takes any other substance that causes inebriation, except for medicinal use with the permission of the Bhikshuni Sangha, commits an Expression of Regret Offence.
     
  101. A bhikshuni who enters a bar or a dimly lit coffee shop to have a drink or to sit and watch people come and go, commits an Expression of Regret Offence.
     
  102. A bhikshuni who goes to a layperson’s house or a restaurant to attend a birthday party, an engagement reception, or a wedding reception, commits an Expression of Regret Offence.
     
  103. A bhikshuni who celebrates her birthday in a layperson’s house or a restaurant, commits an Expression of Regret Offence.
     
  104. A bhikshuni who goes as a spectator to sports games, cinema, or worldly concerts, commits an Expression of Regret Offence.
     
  105. A bhikshuni who rents and watches videos or video discs, or reads books and magazines which have a toxic effect, watering the seeds of sexual desire, fear, violence, sentimental weakness, and depression, commits an Expression of Regret Offence.
     
  106. A bhikshuni who watches television programs which have a toxic effect, watering the seeds of sexual desire, fear, violence, sentimental weakness, and depression, commits an Expression of Regret Offence.
     
  107. A bhikshuni who goes on to the Internet alone, without another nun next to her as a protection against getting lost in toxic websites, commits an Expression of Regret Offence.
     
  108. A bhikshuni who consumes images or sounds which excite sexual desire from the Internet or the telephone, commits an Expression of Regret Offence.
     
  109. A bhikshuni who listens to or performs songs or music which are sad, sentimental, romantic, or exciting (such as rock music), commits an Expression of Regret Offence.
     
  110. A bhikshuni who plays electronic games, including those on a mobile phone or a computer, commits an Expression of Regret Offence.
     
  111. A bhikshuni who gambles or bets on sports games, horse races, car races, and so on, commits an Expression of Regret Offence.
     
  112. A bhikshuni who drives in a careless and dangerous manner, speeding, swerving between cars, recklessly passing other cars, accelerating too quickly, or racing with another car, commits an Expression of Regret Offence.
     
  113. A bhikshuni who marches down the street clapping her hands, shouting, waving a flag, or throwing flowers, to show support for a sports team, commits an Expression of Regret Offence.
     
  114. A bhikshuni who goes to watch military drills or preparations for battle, people fighting or arguing with each other, a martial art performance, or a magic show, commits an Expression of Regret Offence.
     
  115. A bhikshuni who goes to watch animals fighting or provokes animals to fight with each other, commits an Expression of Regret Offence.
     
  116. A bhikshuni, who abuses animals or takes their bones, horns, or skin to make art work or decorations, commits an Expression of Regret Offence.
     
  117. A bhikshuni who does not cultivate compassion and learn ways to protect the lives of animals, who kills an animal herself, gives consent for an animal to be killed, or does not prevent someone else from killing an animal, commits an Expression of Regret Offence.
     
  118. A bhikshuni who cooks meat for the dogs or cats, commits an Expression of Regret Offence.
     
  119. A bhikshuni who pollutes the environment, for example by burning and destroying forests or by using toxic chemicals, commits an Expression of Regret Offence.
     
  120. A bhikshuni who intentionally allows her hair to grow long, commits an Expression of Regret Offence.
     
  121. A bhikshuni who goes to a beauty clinic in order to improve her appearance, commits an Expression of Regret Offence.
     
  122. A bhikshuni who is not aware that the true beauty of a nun is found in her solidity and freedom, and instead spends too much time and care in dressing herself in order to create an outer show of attractiveness, commits an Expression of Regret Offence.
     
  123. A bhikshuni who when going into a town, village, or market wears lay clothing or a wig, commits an Expression of Regret Offence.
     
  124. A bhikshuni who separates herself from the Sangha and rents her own lodgings, commits an Expression of Regret Offence.
     
  125. A bhikshuni who sleeps overnight in a layperson’s house, even for Sangha service, and at least one other female practitioner does not accompany her, except in special circumstances with the permission of the Sangha, commits an Expression of Regret Offence.
     
  126. A bhikshuni who stays longer than one week in a layperson’s house, except with the permission of the Sangha, commits an Expression of Regret Offence.
     
  127. A bhikshuni who goes outside the nunnery alone or separates from the person with whom she had left the nunnery, and is unaware of unexpected danger which could threaten her practice of the precepts, commits an Expression of Regret Offence.
     
  128. A bhikshuni who commits herself to a special relationship with a layperson by asking that person to be her father, mother, brother, sister, son, daughter, or grandchild, commits an Expression of Regret Offence.
     
  129. A bhikshuni who undertakes a course of study with the purpose of being awarded a bachelor’s degree, master’s degree, or doctorate in engineering, medicine, pharmacy, or other worldly subjects, except in the case that the course is in Buddhist studies, commits an Expression of Regret Offence.
     
  130. A bhikshuni who spends all her time studying worldly subjects, therefore neglecting to learn spiritual teachings and practice, commits an Expression of Regret Offence.
     
  131. A bhikshuni who immerses herself in and is carried away by her work and as a result fails to maintain good relationships between herself and other members of the Sangha, commits an Expression of Regret Offence.
     
  132. A bhikshuni who leaves her mentor before she has completed her fifth Rains’ Retreat, or even after this time if her practice is still weak, commits an Expression of Regret Offence.
     
  133. A bhikshuni who does not complete the threemonth Rains’ Retreat once a year, commits an Expression of Regret Offence.
     
  134. A bhikshuni who, after the boundaries have been officially declared for the Rains’ Retreat, goes outside the boundaries for the same number or more days than she stays within the boundaries, even if her reason for going outside is to teach, study, or do charitable work, commits an Expression of Regret Offence.
     
  135. A bhikshuni who does not go to the bhikshus to request teachings at least once in three months, commits an Expression of Regret Offence.  
     
  136. A bhikshuni who at the end of the Rains’ Retreat refuses to go to the Bhikshu Sangha to express what she has seen, heard, or has doubts about concerning her own practice in order to receive Shining Light from the bhikshus, commits an Expression of Regret Offence.
     
  137. A bhikshuni who passes the three-month Rains’ Retreat in a place where there is no Bhikshu Sangha, commits an Expression of Regret Offence.
     
  138. A bhikshuni who has not yet completed twelve Rains’ Retreats and transmits the Bhikshuni Precepts, commits an Expression of Regret Offence.
     
  139. A bhikshuni who has not mastered the Vinaya and therefore performs a Sanghakarman Procedure or makes the affirmation of an offence in a way which is not in accordance with the Vinaya, thus causing the Sangha to lose its peace, joy, and harmony, commits an Expression of Regret Offence.
     
  140. A bhikshuni who complains about the precepts and fine manners, saying that the articles presented are bothersome, too complicated, too detailed, not truly necessary, and that they take away one’s freedom, commits an Expression of Regret Offence.
     
  141. A bhikshuni who does not recite the Pratimoksha with the Sangha at least once in three months, unless she has a long-lasting and serious illness, commits an Expression of Regret Offence.
     
  142. A bhikshuni who, after one year of receiving the full ordination, has not yet begun to study the Classical Pratimoksha in parallel with the Revised Pratimoksha, commits an Expression of Regret Offence.
     

Venerable Bhikshunis, I have finished reciting the One Hundred and Forty-Two Expression of Regret Offences. A bhikshuni who transgresses any one of these one hundred and forty-two precepts has to express her regret and begin anew before three or two bhikshunis in order to make her precepts’ body clear. Now I am asking you: as far as these One Hundred and Forty-Two Expression of Regret Offences are concerned, is your precept’s body clear? (The question is asked three times.)

The Venerable Bhikshunis have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)


Fine Manners Offences (Shaiksha)

Venerable Bhikshunis, these are the One Hundred and Fifteen Fine Manners Offences (Shaiksha), to be recited once every two weeks.

  1. 1- A bhikshuni, while walking, should not talk, laugh, joke, whistle, sing or shout to someone far off.
     
  2. A bhikshuni, while walking, should not chew her food, use a tooth pick, or talk on the telephone.
     
  3. A bhikshuni, while walking, should not join her palms in greeting, snap her fingers, swing her arms, sway her body, move her arms and legs as if she were dancing, skip, or turn her face up to the sky.
     
  4. A bhikshuni, while walking, should not walk in haste, but her bearing should emanate solidity and freedom.
     
  5. A bhikshuni, while walking, should not be putting on clothes or adjusting her robe.
     
  6. A bhikshuni, while walking, should not drag or stamp her feet, nor take very long strides.
     
  7. A bhikshuni should not interrupt someone who is speaking.
     
  8. A bhikshuni should not speak so loudly that her voice drowns the voices of others.
     
  9. A bhikshuni should not talk back and forth in a flirtatious way.
     
  10. A bhikshuni, while speaking, should not point her finger towards the other person’s face.
     
  11. A bhikshuni should practice to speak softly and slowly, not talking too fast and swallowing her words.
     
  12. A bhikshuni, while speaking, should not intentionally leave her sentence unfinished.
     
  13. A bhikshuni should not engage in a casual conversation about the relationship of a couple, contraception, or giving birth.
     
  14. A bhikshuni should not speak in such a way to probe into someone’s personal life to discover her faults, nor should she speak with a sharp, sarcastic, or rough voice.
     
  15. A bhikshuni should not tell ghost or horror stories which water the seeds of fear in another person.
     
  16. A bhikshuni, while speaking, should not glance around or blink flirtatiously.
     
  17. A bhikshuni should not imitate someone else’s way of speaking or manner in order to make fun of that person.
     
  18. A bhikshuni should not laugh too loudly or open her mouth too wide.
     
  19. A bhikshuni should not put out her tongue and lick her lips.
     
  20. A bhikshuni should not yawn or pick her teeth without covering her mouth.
     
  21. A bhikshuni should not squat.
     
  22. A bhikshuni should sit solidly and at ease with her back upright, and while seated should not shake her legs, nor swing or tap her feet.
     
  23. A bhikshuni should not sit in a place where people are drinking alcohol, eating meat, gambling, using abusive language, disrespectfully teasing each other, or speaking badly about others.
     
  24. A bhikshuni should practice lying on her right side to go to sleep as this is the most peaceful and healthy position.
     
  25. A bhikshuni should not read or chant the sutras when lying down, except when she is sick.
     
  26. A bhikshuni should not lie down in a place where people pass by, except in special cases.
     
  27. A bhikshuni should stand with a relaxed and upright posture, not leaning against a wall, even while waiting in a line.
     
  28. A bhikshuni should not stand with her hands on her hips, nor should she hold her hands behind her back.
     
  29. A bhikshuni should not choose only the best tasting food for herself.
     
  30. A bhikshuni, while eating, should not chew and swallow her food in a rush, but should chew each mouthful slowly about thirty times before swallowing.
     
  31. A bhikshuni should not talk during a meal.
     
  32. A bhikshuni should not chew and slurp loudly.
     
  33. A bhikshuni should not lick the food from her bowl or plate with her tongue and should not open her mouth too wide when putting food into it.
     
  34. A bhikshuni, in a formal meal, should not put down her empty bowl when those who have been ordained longer than her are still eating.
     
  35. A bhikshuni should not leave leftover food when she is finished eating.
     
  36. A bhikshuni should not stand up in the middle of a meal, nor stand up as soon as she has finished eating, before the sound of the bell.
     
  37. A bhikshuni should eat lightly in the evening so that she feels light in body and avoids wasting time cooking.
     
  38. A bhikshuni should not buy luxurious and expensive food items, such as tea, sweets and so on, except in special cases.
     
  39. A bhikshuni should care for her alms bowl with respect and should not use more than one alms bowl.
     
  40. A bhikshuni should not make noise with her spoon or chopsticks against her alms bowl.
     
  41. A bhikshuni should always be neatly dressed wearing her long robe when she goes outside the nunnery.
     
  42. A bhikshuni should not dress untidily or wear dirty robes.
     
  43. A bhikshuni should wear an undershirt which goes below her waist.
     
  44. A bhikshuni should be properly dressed so that it is not possible to see the undergarments she is wearing.
     
  45. A bhikshuni should not use tampons worn internally when menstruating.
     
  46. A bhikshuni should completely wrap used sanitary napkins before placing them in the rubbish bin.
     
  47. A bhikshuni should dry undergarments in the designated place.
     
  48. A bhikshuni should not talk or joke as she is putting on her clothes.
     
  49. A bhikshuni should not let her fingernails grow long or trim them so that they are tapered.
     
  50. A bhikshuni should not trim, pluck, or darken her eyebrows.
     
  51. A bhikshuni should bathe regularly enough so that her body does not have odors.
     
  52. A bhikshuni should exercise regularly so that she remains strong and healthy.
     
  53. A bhikshuni should learn the way to conserve the three energies (sexual, breath, and spirit).
     
  54. A bhikshuni should clean her teeth after every meal.
     
  55. A bhikshuni, while cleaning her teeth, should not walk back and forth, talk, laugh, or joke.
     
  56. A bhikshuni who has a nightmare should not allow herself to go back to sleep immediately, but should sit up and massage so that the blood circulates evenly or practice walking meditation outside for ten minutes before going back to sleep.
     
  57. A bhikshuni should not join her palms to bow in a mechanical way, without mindfulness.
     
  58. A bhikshuni should bow when receiving something offered by someone, joining her palms like a lotus bud.
     
  59. A bhikshuni should practice looking straight ahead with calm and ease not glancing nervously from side to side.
     
  60. A bhikshuni should practice looking deeply while touching the earth, not just prostrating mechanically, and while in this position her four limbs and forehead should touch the ground.
     
  61. A bhikshuni should not urinate or defecate near a stupa or shrine, in a place which is not shielded from view, in a vegetable plot, or in a flowing body of water.
     
  62. A bhikshuni should knock slowly three times before entering someone else’s room.
     
  63. A bhikshuni should not leave her shoes or slippers untidily but should leave them neatly in a straight line.
     
  64. A bhikshuni should neatly arrange and tidy everything when she is finished using it.
     
  65. A bhikshuni should not leave her clothes soaking for a long period of time without washing and drying them so that they do not disintegrate in a short time.
     
  66. A bhikshuni should not reserve the best seat for herself in the Dharma Hall.
     
  67. A bhikshuni should rearrange her cushion and mat tidily when she stands up after the sitting meditation session, kneeling down and using her hands to straighten the cushion and mat, not using her feet.
     
  68. A bhikshuni, before inviting the sound of any bell, should breathe in and out mindfully three times and recite the gatha for inviting the bell.
     
  69. A bhikshuni, upon hearing the sound of the bell, should stop all thinking, speech, and movement, practicing mindful breathing.
     
  70. A bhikshuni should respect the schedule of the Sangha by being present and arriving on time for all activities so that she may be a model for her fellow practitioners.
     
  71. A bhikshuni should not arrive in the Dharma Hall after the teacher has arrived and should not leave in the middle of the Dharma talk.
     
  72. A bhikshuni, while listening to a recording of a Dharma talk should sit upright, listening with all her attention and respect as she would in the Dharma Hall.
     
  73. A bhikshuni, when hearing the telephone ring, should give rise to mindfulness, returning to her breathing for at least three breaths before picking up the telephone.
     
  74. A bhikshuni, while talking on the telephone, should sit in an upright posture, not speaking too loudly, or teasing or joking.
     
  75. A bhikshuni should only use the telephone for necessary conversations, using loving speech.
     
  76. A bhikshuni, upon hearing the person on the other end of the line making unnecessary conversation, should find a way to politely excuse herself before hanging up the telephone.
     
  77. A bhikshuni should not use a portable telephone during sitting or walking meditation, sutra chanting, Sangha meetings, or study classes.
     
  78. A bhikshuni, while bathing, should not sing, recite the sutra, talk loudly, tease or joke.
     
  79. A bhikshuni, while cooking or working, should practice mindfulness just as she does during sitting meditation or other Dharma practices and should move around in a calm manner, without rushing.
     
  80. A bhikshuni who is given a special task by the Sangha should not use it in such a way to give her authority or consider that her work is more important than others’ work. She should be aware that all kinds of work done to serve the Sangha are equally important.
     
  81. A bhikshuni who is given a special task should not take advantage of it to unnecessarily excuse herself from activities of the Sangha.
     
  82. A bhikshuni, when receiving a task from the Sangha, no matter how important it is, should always do it with ease and freedom.
     
  83. A bhikshuni should not take on more work beyond her capability or state of health. She should not be afraid of inconveniencing others and accept more work, which will then make her anxious, tired, and dispirited.
     
  84. A bhikshuni who is studying teachings of a profound, metaphysical, and mystical nature, should constantly ask herself how she may apply these teachings in her daily life to transform her suffering and realize liberation.
     
  85. A bhikshuni should not only read books and sutras without applying the basic and essential practices of Buddhism in order to transform her afflictions and habit energies.
     
  86. A bhikshuni, in addition to reading books on Buddhism, should also read books on the history of civilizations of the world, general history and teachings of other religious faiths, applied psychology, and the most recent scientific discoveries. These areas of knowledge can help her to understand and share the teachings to people in a way that is appropriate to their situation.
     
  87. A bhikshuni should only ask to leave her Sangha and practice elsewhere when she sees that there are not enough conditions for her progress in her present situation. She should choose to go to a nunnery where there is harmony and happiness in the Sangha.
     
  88. A bhikshuni, who is overly sensitive, should not react inappropriately to situations, for example, not speaking with another person without letting that person know that she is unhappy or upset.
     
  89. A bhikshuni, when she sees anger arising in herself, should not say or do anything, but practice mindful breathing, not continuing to listen and give attention to the person whom she thinks is the cause of her anger. If necessary she may go outside to practice walking meditation to look deeply, recognizing that the main cause of her anger is the seed of anger within herself.
     
  90. A bhikshuni should offer her insights to the Sangha and to accept the decisions and solutions offered by the Sangha, aware that the collective insight of the Sangha, when it contains and harmonizes all the insights of the members of the Sangha, surpasses that of any one individual.
     
  91. A bhikshuni who encounters difficulties in her practice or her work, should share them with fellow practitioners, not hiding them in her heart, so that she can be supported and embraced by the Sangha.
     
  92. A bhikshuni should have another nun as a second body to look after and support, just as she herself is the second body of another nun who supports and looks after her.
     
  93. A bhikshuni should not go outside the nunnery at night, except in an emergency, and if she does have to go outside she should let the Sangha know and another nun should accompany her.
     
  94. A bhikshuni should bring one formal robe with her if she has to be away from her nunnery overnight.
     
  95. A bhikshuni, while driving, should not make unnecessary conversation, tease, joke, talk on the telephone, read the map or drive her vehicle alongside another vehicle in order to hold a conversation with the driver of the other vehicle.
     
  96. A bhikshuni, when she drives, should take her driver’s license and the official papers of the car she is driving with her.
     
  97. A bhikshuni should wear her seat belt, and when getting into a car or onto a motorbike, should arrange her robes so that they do not hang outside the car or get stuck in the wheel of the motorbike.
     
  98. A bhikshuni should not drive faster than the official speed limit.
     
  99. A bhikshuni should not honk the horn of her car in irritation at another vehicle.
     
  100. A bhikshuni, if during a long driving trip, begins to feel sleepy or tired should ask someone else to drive. If there is no one to replace her she should stop the car and rest until she feels refreshed and awake, remembering that the lives of the passengers in the car she is driving depend on her careful attention.
     
  101. A bhikshuni, when going shopping, should not express criticism of the merchandise through words or a physical gesture. She should not criticize the price for being too high or return goods once she has already bought them, unless there is a store policy for returns or she has a previous agreement with the seller.
     
  102. A bhikshuni should not buy goods on credit or engage in hard bargaining.
     
  103. A bhikshuni who has promised she will buy goods from one vendor, should keep her promise even if she sees the same goods being sold at a cheaper price elsewhere.
     
  104. A bhikshuni should not go into a shop or area where toxic books, magazines, and posters are displayed or sold.
     
  105. A bhikshuni should not tease and joke with a vendor.
     
  106. A bhikshuni who, going outside of the nunnery, meets a high monk or nun of her own tradition should stop, join her palms, and exchange greetings with him or her. If she meets a monk or nun of a different tradition she should do the same.
     
  107. A bhikshuni should not loiter in a layperson’s house or in the town to engage in idle conversation or to eat snacks.
     
  108. A bhikshuni should always have her head covered with the headscarf when she visits a monastery, goes to town, or to a festival.
     
  109. A bhikshuni should not visit her family more frequently than the Sangha’s guidelines allow. She may regularly write home to her family sharing her happiness and spiritual practice so that her family’s happiness and faith in the practice will increase.
     
  110. A bhikshuni should not tell her family about the difficulties she encounters in her life as a nun in such a way that they become concerned and anxious about her.
     
  111. A bhikshuni, when helping to resolve difficult situations in her family, should use her energy of mindfulness and share the practices of deep listening and loving speech.
     
  112. A bhikshuni, when visiting her family, should not keep asking for one thing after another, and when her family gives her something she should share it with the Sangha.
     
  113. A bhikshuni, when receiving and talking with visiting laypeople in the nunnery, should refrain from taking part in conversations about worldly matters containing blame, criticism, or discrimination. Rather she should listen deeply to the lay practitioner’s suffering and using her own experience in the practice should offer concrete practices which will help the lay practitioner transform herself as well as the situation in her family and society.
     
  114. A bhikshuni, when receiving and talking with visiting laypeople in the nunnery, should not listen to tales about the shortcomings of other practice centers or monks or nuns from other temples.  
     
  115. A bhikshuni should not try to find ways to be in close contact only with people who are powerful, wealthy, or famous.
     

Venerable Bhikshunis, I have finished reciting the One Hundred and Fifteen Fine Manners Offences (Shaiksha). A bhikshuni who transgresses any one of these one hundred and fifteen offences should know that her practice is still weak. She should give rise to a feeling of remorse and promise to her mentor that she will practice more solidly.

Now I am asking you: as far as these One Hundred and Fifteen Fine Manners Offences are concerned, have you practiced with stability? (The question is asked three times.)

The Venerable Bhikshunis have remained silent. Therefore we know that in the Sangha the fine manners have been practiced with stability. Let us be aware of this, recognize it, and give it our approval. (BELL)


Ways of Putting an End to Disputes (Sapta dhikarana-shamatha-dharma)

Venerable Bhikshunis, these are the Seven Ways of Putting an End to Disputes (Sapta dhikarana-shamathadharma), to be recited once every two weeks.

  1. If a meeting of the Sangha is needed with the presence of those who are involved in the dispute so that they can talk about the injustice and suffering they have experienced, and during this meeting the Sangha can practice deep and compassionate listening in order to relieve the suffering of both sides, then let the Sangha call such a meeting to resolve the dispute.
     
  2. If a meeting is needed to encourage those involved in the dispute to recall and tell what they have seen, heard, and thought about the dispute in the spirit of deep listening and loving speech, then let such a meeting be called to resolve the dispute.
     
  3. If a meeting is needed to affirm that a person involved in the dispute was going through a mental crisis or illness at the time of the dispute and did not know that she was causing difficulties and making others suffer, and now that the crisis is over she still cannot remember well what happened, then let such a meeting be called to resolve the dispute.
     
  4. If a meeting is needed to give those who are involved in the dispute an opportunity to recognize and acknowledge their own unskilfulness and lack of mindfulness, wherein one person first expresses her unskilfulness, lack of mindfulness, and regrets using loving speech, and then the other person(s) will be encouraged to do the same, helping to deescalate the conflict, then let such a meeting be called to resolve the dispute.
     
  5. If a meeting is needed to appoint a committee to investigate and study the causes and nature of the dispute, and after investigating this committee should present a report to the Bhikshuni Sangha so that they can resolve the dispute, then let such a meeting be called to resolve the dispute.
     
  6. If a meeting is needed to resolve the dispute by means of a majority vote, since the dispute has gone on so long unresolved, and after the decision by majority is made no one can bring the matter up again, then let such a meeting be called to resolve the dispute.
     
  7. If a meeting in the presence of the most respected elders of the community is needed to resolve a dispute and in this meeting the elders will declare a general amnesty, encouraging everyone to use their compassion to put an end to resentment, like laying straw on the mud, then let such a meeting be called to resolve the dispute.
     

Venerable Bhikshunis, I have finished reciting the Seven Ways of Putting an End to Disputes. Now I am asking you: has everyone in the Sangha studied, practiced and observed these Seven Ways of Putting an End to Disputes? (The question is asked three times.)

The Venerable Bhikshunis are silent. Therefore we know that in the Sangha everyone has studied, practiced and observed these Seven Ways of Putting an End to Disputes. Let us be aware of this, recognize it, and give it our approval. (BELL)


Conclusion

Venerable Bhikshunis, I have finished reciting the 348 Bhikshuni Precepts; including the Eight Degradation Offences, the Thirty-Six Sangha Restoration Offences, the Forty Release and Expression of Regret Offences, the One Hundred and Forty-Two Expression of Regret Offences, the One Hundred and Fifteen Fine Manners Offences and the Seven Ways of Putting an End to Disputes. I wish to thank the Venerable Bhikshunis for helping me to recite the precepts serenely. ( In the unusual circumstance that we cannot recite all 348 of the Bhikshuni Precepts we can use the following conclusion: Venerable Bhikshunis, I have finished reciting the 348 Bhikshuni Precepts; including the Eight Degradation Offences and _______________ (list the precepts which were recited today). You should read and study for yourself the remaining precepts so that your practice of the precepts can deepen and grow more extensive day by day. I wish to thank the Venerable Bhikshunis for helping me to recite the precepts serenely.)

Venerable Bhikshunis, now I will recite the Four Objects of Refuge and the Four Ways of Meeting with Certain Situations, the essential practices of a bhikshuni that have been devised by the Buddha and transmitted to us from the Original Sangha of the Buddha. Please listen wholeheartedly and put them into practice.

Here are the Four Objects of Refuge:

  1. A bhikshuni takes refuge in her sanghati robe as a bird relies on its wings.
     
  2. A bhikshuni takes refuge in her begging bowl in order to practice humility, to have the opportunity to be in contact with laypeople and to help them realize awakening.
     
  3. A bhikshuni takes refuge in the foot of a tree, a hermitage, or a monastery as her dwelling place, and never leaves her Sangha.
     
  4. A bhikshuni takes refuge in plants, herbs and simple, wholesome foods in order to cure disease.  
     

Here are the Four Ways of Meeting with Certain Situations:

  1. A bhikshuni who is insulted by someone, shall not insult that person in return.
     
  2. A bhikshuni whom someone is angry with, shall not be angry with that person in return.
     
  3. A bhikshuni who is belittled by someone, shall not belittle that person in return.
     
  4. A bhikshuni who is beaten by someone, shall not beat that person in return. (BELL)
     

+ Buddha Vipashyin has taught:

Inclusiveness is the first practice Nirvana is the final aim. To make others suffer is not the practice of a monastic.

+ Buddha Shikhin has taught:

Someone whose eyes are bright avoids perilous paths. The wise ones in the world do not fall into realms of suffering.

+ Buddha Vishvabhu has taught:

Not denigrating or envious of others, practicing and observing the precepts, eating and drinking with moderation diligently dwelling in peace.

This is what the Buddha teaches.

+ Buddha Krakucchanda has taught:

Just as when the bee visits the flower, it does not destroy its fragrance and beauty, but only removes the sweet nectar. A bhikshuni when going out into the world practices like that. She does not get caught in worldly matters. She looks straight ahead, walks mindfully.

+ Buddha Kanakamuni has taught:

Someone who masters her mind, walking steadily on the holy path, has nothing to worry about, since she dwells in mindfulness.

+ Buddha Kashyapa has taught:

Someone who does not cause others to suffer, who is diligent in doing goodness, purifies her mind.

This is what the Buddha teaches.

+ Buddha Shakyamuni has taught:

By guarding our actions of body and speech, we purify our minds. If you are able to do this, you realize your nature of no-birth and nodeath. (BELL)


Sharing the Merit

Venerable Bhikshunis, please join your palms so that we can offer up the merit of our recitation together.

To respect and put into practice the wonderful Pratimoksha, to leave behind the world of birth and death and be able to realize Nirvana, is to realize the highest happiness. For as long as the precepts endure, the teachings of the Buddha endure. To recite and protect the precepts means that the Buddha is always present, forever in the world. (BELL)  

Reciting the Vinaya, practicing the way of awareness, gives rise to benefits without limit. We vow to share the fruits with all beings. We vow to offer tribute to parents, teachers, friends, numerous beings who give guidance and support along the path. (THREE BELLS)  


Methods for Practicing Dwelling Apart, Beginning Anew and Purifying the Offence

If a bhikshuni transgresses a Sangha Restoration Offence and admits her offence on the same day, she only needs to practice fifteen days of Beginning Anew. After that, the offence can be formally declared purified with a Sanghakarman Procedure. If she hides her offence, then after she has admitted it, she has to practice Dwelling Apart (Manatva) for as many days as she concealed the offence. After that, she practices fifteen days of Beginning Anew and then asks the Sangha to declare the offence purified. For example, if she has concealed her offence for forty days, she has to practice Dwelling Apart for forty days before she begins to practice fifteen days of Beginning Anew.

During the time she practices Dwelling Apart, she should live more simply than usual, deprived of certain comforts and she should practice more manual work than normal, in order to be reminded that she is practicing Dwelling Apart. During this time, she cannot receive the prostration of others, she cannot have an attendant, she cannot teach the Dharma, she cannot attend Dharma Discussions, and she cannot hold positions such as Guest Master, Work Co-ordinator and so on.  

Text of Admitting a Sangha Restoration Offence

Noble Sangha, please listen to me: I am bhikshuni ____________. I have transgressed the precept ____________. I have hidden the offence for __________ days before admitting my offence. Now I admit my offence and ask to receive a period of Dwelling Apart for __________ days before practicing a further fifteen days of Beginning Anew. Venerable Bhikshunis, please be compassionate and bear witness to my request.

Text of an Announcement to be made everyday while Practicing Dwelling Apart

Noble Sangha, please listen to me: I am bhikshuni ____________. I have transgressed the precept ____________. I hid the offence for ___________ days before admitting my offence. The Sangha is allowing me to practice a period of Dwelling Apart for ________ days before practicing fifteen days of Beginning Anew, and today I am practicing my ______th day and I have _______ more days to practice. I am fully aware that I am practicing Dwelling Apart. Venerable Bhikshunis, please be compassionate and bear witness to my announcement.  

Text to Request to Practice Fifteen Days of Beginning Anew

Noble Sangha, please listen to me: I am bhikshuni ____________. I have transgressed the precept ____________. I hid the offence for ___________ days before admitting my offence. The Sangha allowed me to practice a period of Dwelling Apart for _________ days, and I have completed that period of practice. Now I request the Sangha to allow me to begin the practice of Beginning Anew for fifteen days. Venerable Bhikshunis, please be compassionate and bear witness to my request.

Text of an Announcement to be made everyday while Practicing Fifteen Days of Beginning Anew

Noble Sangha, please listen to me: I am bhikshuni ____________. I have transgressed the precept ____________. I hid the offence for ___________ days before admitting my offence. The Sangha allowed me to practice a period of Dwelling Apart for ____________ days, and I have completed that period of Dwelling Apart. I have also been allowed to practice fifteen days of Beginning Anew, and today I am practicing my __________th day and I have __________ more days to practice. I am fully aware that I am practicing fifteen days of Beginning Anew before the formal purification of my offence. Venerable Bhikshunis, please be compassionate and bear witness to my announcement.

Text for Requesting Purification of a Sangha Restoration Offence

Noble Sangha, please listen to me: I am bhikshuni ____________. I have transgressed the precept ____________. I hid the offence for __________ days before admitting my offence. The Sangha allowed me to practice a period of Dwelling Apart for _________ days, and I have completed that period of practice and fifteen days of Beginning Anew. Venerable Bhikshunis, now I am requesting you to formally purify my offence. Please be compassionate and bear witness to my request.  


Release and Expression of Regret Offence

Methods for Practicing Expressing Regret and Beginning Anew to be made before the whole Sangha or before three or two bhikshunis representing the whole Sangha The bhikshuni presents the object or money that she wishes to release and hands it to the Sangha, and says:

Noble Sangha, please listen to me. I am bhikshuni ________. I transgressed the precepts in holding and using this object, money or possession. Now I wish to release it and hand it over to the Sangha.

The bhikshuni hands the object or money to a bhikshuni who is representing the Sangha and says:

Noble Sangha, please listen to me. I am bhikshuni ________. I transgressed the precepts in holding and using this object, money or possession. Now I have released it and handed it over to the Sangha so that the Sangha can do with it whatever they see fit or, if necessary, destroy it. I wish to admit my transgression and express my regret. I promise I shall not do this again. Venerable Bhikshunis, please be compassionate and bear witness to this expression of my regret.

[Quelle: http://www.plumvillage.org/MindfulnessTrainings/RevisedBhikshuni/
VN%20GKTT%20Nu%20VIET-ENG%20Final%20A5%20Jan%2012%202004.pdf. -- Zugriff am 2005-05-17]