In Buddhism, precepts are the most significant, basic aspect of practising dharma. There is immense benefit in accumulating virtue with purely-observed vows and so these precepts are the ground of all sources of knowledge. They have been passed down from the Buddha to our own root guru in an unbroken lineage. The precepts are of three kinds, namely: pratimokshasamvara, bodhisattvasamvara and mantrasamvara. All together, they are commonly known as the trisamvara (three precepts). One who has undertaken the vows of all three sets of precepts is called a Sumden Dorje Zinpa (vajra-holder with the three vows). Among these three sets of precepts, the pratimokshasamvara (individual liberation vow) is the heart of the Vinaya Sutra.
Generally, the pratimokshasamvara is the fundamental essence of three qualities: hearing, contemplation and meditation. Venerable Chokyi Tsongpon said in his Praise to Vinaya:
Just as the roots of a tree
Are the bases to grow upon and provide support,
So the vows are the fundamental cause
Of the collection of all excellent doctrines.
It is said that rebirth in the higher states and the definitive excellence of Enlightenment are also gained through observing vows strictly. So, the entire teaching of Buddha Shakyamuni depends on the sincere practice of the Vinaya Sutra. Moreover, we, the sentient beings of this degenerate time who were unable to meet Buddha Shakyamuni in person, only have the opportunity to read, contemplate and meditate on these sutras, which the Buddha said are the only representatives of him and his alternate teachings. Thus, Buddha said in the Individual Liberation Sutra:
After my death, this Vinaya Sutra is your Buddha.
Taking a vow with the intention to renounce cyclic existence and to refrain from harming others within the desire realm is called pratimokshasamvara. It is classified into eight types, regardless whether they are real or imputed. They are as follows:
- Bhikshusamvara (Fully ordained monk’s vow)
- Bhikshunisamvara (Fully ordained nun’s vow)
- Shikshamanasamvara (Probationary nun’s vow)
- Shramanerasamvara (Novice monk’s vow)
- Shramanerikasamvara (Novice nun’s vow)
- Upasakasamvara (Layman’s vow)
- Upasikasamvara (Laywoman’s vow)
- Upavasathasamvara (One-day precept vow)
Unlike the others, the upavasathasamvara is not divided into male and female vows, and it is a short-term discipline.
There are two benefits of observing the pratimokshasamvara appropriately. They are: relinquishing that which is to be discarded and achieving good qualities. Relinquishing that which is to be discarded means that if one maintains the moral precepts perfectly, then one will be able to eliminate the afflictive emotions. The torment of ceaseless suffering in one’s mind and body in one’s present and future lives will decline and one will experience great peace. The Three Hundred Verses text of the Vinaya says:
Moral precepts conquer all the enemies of the afflictive emotions.
It also says:
Through the moral precepts of individual liberation, all suffering will be abandoned.
The good qualities that we achieve are: being born in the realms of gods and humans, enjoying heavenly bliss and being able to encounter all the causes and conditions for Buddhahood. The gods will always protect us and both gods and humans will be delighted and praise us. It is also certain that we will achieve ultimate emancipation.
The same text says:
If one possesses moral precepts and observes them purely, this will lead one to encounter the ways and methods for attaining Enlightenment, and one will be highly praised by others. So, there are innumerable benefits of possessing moral precepts and observing them.
If one doesn’t observe moral precepts accordingly, then one will not be able to acquire the qualities mentioned above. A sutra says:
The impairment of moral precepts will cause transmigration in an evil rebirth in the lower realms of hell.
The Sutra of Preserving Moral Precepts Perfectly says:
The result of defiling and destroying moral precepts is not easy to bear when our consciousness separates from our body at the time of death. Rather, we will be prevented from obtaining a precious human body—the principal basis for receiving moral precepts—for hundreds and thousands of generations, and by such actions we will be parted from great bliss and made to suffer for a long time.
It is further said in a scripture:
Like a blind man unable to see,
Without moral precepts, Dharma teachings cannot be seen.
If there are no moral precepts, one cannot be liberated,
Just like a crippled man unable to walk.
So, after reflecting on the disadvantages of not observing moral precepts carefully, one has to be mindful of preserving them to achieve the blissful qualities which are the fruits of guarding them.
Initially, after Buddha Shakyamuni’s parinirvana, the pratimokshasamvara was propagated in India and upheld by the four basic traditions of the Shravakas. These were the Mulasarvastvada, Mahasamghika, Sthavira and Sammitiya traditions. The Mulasarvastvada tradition was started from the royal clan with the Buddha’s son Rahula as chief abbot. The Mahasamghika tradition was transmitted from the ascetic abbot Kasyapa. The Sthavira tradition began with Arya Katyayana as chief abbot. The Sammitiya tradition was started with Arya Upali as chief abbot. Amongst these four lineages, the supreme dharma king Thrisong Deutsen said that the Mulasarvastvada is the root of both the earlier and later propagation lineages of the pratimokshasamvara in Tibet.
Moreover, Mipham Rinpoche says:
The excellent conduct of Shantarakshita
And the right view of the peerless, glorious Nagarjuna,
Originated the union of the oral tradition.
The complete lineage in India was passed from Buddha Shakyamuni to Shariputra, Rahula, Sarahapa, Nagarjuna, Bhavaviveka, Lopen Palbay, Jnanagarbha and Shantarakshita.
The pratimokshasamvara spread in Tibet in three transmissions that came to be known as the upper, middle and lower lineages of Vinaya. All three of these lineages originated from Nagarjuna according to great translator Zhonu Pal.
The upper lineage was passed down from Nagarjuna to Gunamati, Ratnamitra, Shri Dharmapala, and Zhangzung Galwai Sherab. This lineage was discontinued; we can only hear its name these days.
The middle lineage was also passed down from Nagarjuna to Gunamati, Ratnamitra, Shri Dharmapala, Gunasagara, Dharmapala, Akalagupta, Panchen Shakya Shri Bhadra and Sakya Pandita
The lower lineage was transmitted from Shantarakshita to the ‘seven chosen ones’ in Tibet. They were surprisingly blessed with clairvoyance after receiving the vow for the first time. Delighted with this, Thrisong Deutsen proclaimed that they were the ratna (‘precious jewels’) of Tibet. From them, the vows passed to Tsang Rabsal, Lachen Gongpa Rabsal, Lume Tsultrim Sherab, Zue Dorje Gyaltsen, Nepo Dragpa Gyaltsen, Dre Sherab Bar, Tsondru Bar, Zhonnu Senge, Droton Dudtsi Drag, Chimchen Namkha Drag, Dragpa Sherab, Chim Lobsang Dragpa, Droton Kunga Gyaltsen, Pangrong Drubpa Sherab, Gyalwang Gedun Drubpa, Kunga Deleg, Gyalwa Gedun Gyatso, Thri Dewa Chenpo Geleg Palzang, Gyalkhang Tsewa Paljor Gyatso, Jamyang Konchog Chophel, Khenchen Konchog Tenzin, Lochen Dharma Shri, Rabjampa Ogyen Chodrag, Minling Dorzin Gyurmed Chodhen, Ogyen Tenzin Dorje, Rigzin Zangpo, Pema Tashi, Gyalse Zhenphen Thaye, Tulku Thubten Gyaltsen, Kathok Khenpo Dorje Palzang, Khenpo Kalzang Wangchug, Kathok Situ Chokyi Gyatso, Chogtrul Thubten Jigmed Chokyi Dawa, Drubwang Padma Norbu Rinpoche and Kyabje Karma Kuchen Rinpoche. This is the completely unbroken, pure pratimokshasamvara lineage in the Palyul tradition.
By Padma Mani Translation Group
