Author’s Note: A Chinese Buddhist monastic must take the full Vinaya Discipline and the Bodhisattva Vows (the two systems support one another and are followed in parallel). The former demands complete celibacy – whilst the latter does not. If the formal Sangha is left – the Vinaya Discipline does not need to be followed (other than in its lay-capacity of five, eight, or ten vows) – whilst the Bodhisattva Vows must be upheld at all times. This is the ideal situation. However, the Chinese Ch’an Records state that monastics, lay-men, women, children, animals, and inaminate objects can (and do) attain full enlightenment. An enlightened being must perform their “enlightening function” at all times – during every moment of their existence. It is like rays flowing from the sun. Vimalakirti and Hui Neng explain this reality perfectly. Now, from a personal-karma perspective it may be the case that isolated individuals might require “Emergency” ordination – which is permitted within certain Buddhist schools – and which is explained below. Remember, within the Theravada School there are strict rules preventing the bhikkhus from teaching the laity the advanced Dhamma (or any commentaries found in the Abhidhamma). Indeed, in their Vinaya this constitutes a minor offence which requires confession and reform. This is not the case within the Mahayana-Tantrayana traditions – as every enlightened being existing in the past, present, and future – must continuously manifest their enlightening function without hindrance or end. This is the practice of compassion, loving kindness, and wisdom. Remember, Buddhist lore is anti-capitalist, as no activity must be performed for community or personal profit. A bhikkhu must not touch gold or silver (money) at anytime – as this is an “offence” according to the Vinaya Discipline. Of course, the laity has a more superficial relationship with the Vinaya Discipline – and the Buddha taught soldiers, prostitutes, butchers, and even murderers, amongst many others. The Buddhist rules are NOT punishments inflicted by a disembodied sky-spirit (theistic god entity) – but exists to guide the psychological and physical energy that comprises an individual. The Buddha was scientific in that he emphasised cause and effect. We are responsible for the way we experience the inner (psychological) or outer (material) world. If you are happy suffering the consequences of the manner in which you live – and you never complain to anyone else about it – then why bother inflicting this form of Buddhist self-discipline upon yourself? There is no point. There are all kinds of reasons why people pursue the lives they do – and this is nothing to do with others – as we possess our own unique karma. Finally, status-hunting in the West – pretending to be a bhikkhu or being a genuine bhikkhu for the wrong reasons – is an offence and will bring its own hellish karma. The Vinaya Discipline is a very powerful and life-affirming vehicle that permits an individual to meet each manifestation of life with tranquillity and wisdom (in-depth). ACW (14.10.2026)
There are a number of versions of the Vinaya Discipline. Even the Pali version states that a short format (of four foundational vows) can be used in time of danger. The Chinese Vinaya Discipline states that “Emergency Ordination” can be performed if an individuals requires it who is living in isolation and is nowhere near a temple or monastery containing members of the formally ordained Sangha. Usually the individual kneels in-front of a statue, picture, or some other representation of the Buddha (within early Buddhist iconology – the Buddha was depicted by an empty chair, foot-prints, a tree, and a chakra-wheel – emphasising the “emptiness” of material reality and being). The Tripple Gem is taken:
We Take Refuge in the Buddha
We Take Refuge in the Dharma
We Take Refuge in the Sangha
We Take Refuge in the Triple-Gem Within Ourselves
Within the Tantrayana tradition – number four can be replaced with taking refuge in the “Guru”. Within the “Parajika Dhamma” [Suffering Defeat Rules] (of the “Patimokkha”) [“Binding Rules That Liberate”] – contained within the “Mahavagga II” (“Great Division 2”) – the Four Vital Vows that Bhikkhus must follow are:
1) No carnal activity of any kind (in word, deed, and thought)
2) Taking anything that is not given – is considered “theft”
3) No taking of life – no encouraging the taking of life – no praising the taking of life in anyway
4) Do not falsely claim to possess supernatural (or “siddhi”) powers.
These four vows can take the place of the full recital of the Vinaya Discipline (and confession of any infringements) on the “Uposatha” day – performed on the full moon, the new moon, and the two half-moon (or quarter-moon) – if there is danger or some other hindrance that prevents the full recitation. Of course, normally there must be at least four bhikkhus present for a full and regular recitation. However, for a hermit taking Emergency Self-Ordination – this ritual can be performed once – to facilitate the intense practice of Ch’an meditation – and the keeping of the “Mind Precept”. The Mind Precept is the empty mind ground – which is the essence of all 227 (male) vows and the 311 (female) vows. These four vows are different to those that are upheld by the laity – but there is an overlap. All must abstain from immoral (sexual) acts, killing, stealing, and lying. If the rules are broken – the individual hermit must make amends through uprooting the greed, hatred, and delusion (klesa) that led to the infringement. Within the Theravada tradition, the six-senses can only be fully purified in a monastic setting – and if the individual returns to lay-life – the senses become sullied once again by the world (this interpretation contradicts the Pali Suttas and the stories of enlightened lay-people). In the Mahayana-Tantrayana the teaching is different. The six-senses can be purified within lay-society or the monastic setting – providing the correct meditative method is applied (the “hua tou” of Ch’an). Furthermore, once the six-senses are purified – their pristine condition cannot be re-sullied under any circumstances. A hermit, being a single monastic, is not obligated to regularly recite the Vinaya Discipline – even if its essence is to be upheld during every moment of the day. Within the formal Sangha community, the breaking of these four vows can lead to expulsion from the ordained Sangha. Within the Theravada tradition, the term “Sangha” only applies to the ordained monastics and not the lay-community they serve. Within the Mahayana-Tantrayana traditions – the “Sangha” refers to both the “monastic” and “lay” communities – with the ordained Sangha often referred to as the “Great” Sangha. An ordination can be chosen by the self-ordaining individual which can be confirmed at a later date by a qualified master.
