大方便佛報恩經 6

English (machine translation) 6

Language: English

6.1

The translator's name is lost; recorded in the Later Han catalogue.

At that time, the Tathāgata was surrounded by the great assembly, who made offerings, revered, respected, and praised him. Then Ānanda arose from his seat, observing the minds of the assembly, all of whom had doubts: "How could the Tathāgata, the Bhagavat, allow a lowborn person like Upāli to leave household life following the Buddha? Because he permitted his leaving household life, he has insulted all the kings and kṣatriya clans, increasing their disrespectful minds, and because their faithful minds are defiled, they will lose the puṇyakṣetra forever, even causing the bhikṣu Nanda, son of King Śuddhodana, to give rise to a contemptuous mind."

6.4

The Buddha told Ānanda and the great assembly: "Listen well, all of you! You might say that the Tathāgata does not possess equal great compassion, the three bases of mindfulness, or the five-knowledge samādhi, but you must not say that the bhikṣu Upāli is truly a lowborn person who cultivates base practices, base vows, and base vigor. You might say that the Tathāgata has afflictions and undergoes impermanent change, but you must not say that Upāli is a lowborn person who left household life. The Tathāgata, with correct and universal knowledge, proclaims words of truth; you should believe and accept the Buddha's words. The Tathāgata, seeing and knowing the faults and perils of saṃsāra, awoke alone to become a Buddha, and Upāli also followed and left household life, attaining the three knowledges, the six supernatural powers, and becoming fully endowed with the eight liberations. The assemblies of devas and humans look up to him with increasing reverence; he protects and upholds the saddharma, is foremost in upholding the Vinaya, is worthy of receiving offerings, and is able to cause sentient beings to accomplish the three kinds of wondrous fruition—namely, retribution in the present life, retribution in the next life, and retribution in subsequent lives. Therefore, you should know that Upāli possesses extraordinary and wondrous practice, is singularly a bodhisattva of great compassion, and has already planted roots of merit in the presence of immeasurable hundreds of thousands of myriads of koṭis of Buddhas in the past; he was foremost in upholding the Vinaya in the Dharma of those Buddhas, and is also foremost in upholding the Vinaya in the Dharma of Śākyamuni Buddha."

6.5

At that time, the bhikṣu Nanda, having heard the Buddha's words, immediately arose from his seat, prostrated himself with head and face at the feet of the Great Kauṇḍinya, and proceeded in turn to the front of Upāli, standing bowing with head inclined, merely joining his palms. At that time, the Tathāgata spoke a verse for Nanda:

6.6

"Nanda, you should know this: / Do not sorrow over poverty, / Nor lose wealth and honor. / The Dharma of leaving household life should be thus."

6.7

Nanda, hearing the Buddha demonstrate, instruct, benefit, and gladden him with various expositions of the Dharma, rejoiced in his heart. He straightened his robes and prostrated himself with head and face at Upāli's feet. At that moment, heaven and earth shook in six ways, his body and mind became pliant, he attained his own benefit, and that which was to be done was accomplished.

6.8

The Buddha told Upāli: "Quickly roar the lion's roar concerning the Triratna, the four noble truths, and the distinctions among the seven assemblies of householders and renunciants—namely, from the three refuges and the five precepts up to all precepts: the precepts for benefiting sentient beings, the precepts for purifying afflictions, the precepts for regulating deportment, the dhyāna precepts, and the undefiled precepts—and cause the Triratna to flourish."

6.9

Then Upāli said to the Buddha: "Bhagavat! Only when the Tathāgata guides, receives, and protects me with his supernatural power will I be able to ask a few questions."

6.10

"What are called the Triratna: Buddha, Dharma, and the Saṅgha of monks? If the Triratna is without intrinsic nature, how are the distinct names of Dharma and Saṅgha explained? For those who take refuge in the Triratna, how do they practice and uphold it? If the three refuges are one, one should not speak of 'three.' If one speaks of 'three refuges,' how are the names of the seven assemblies explained?" At that time, Upāli said to the Buddha: "Bhagavat! Taking refuge in what is called taking refuge in the Buddha?"

6.11

Then the Tathāgata, explaining each item in response, answered:

6.12

"Buddha means 'awakened,' because he awakens to and understands the characteristics of all dharmas. Furthermore, all sentient beings sleep through the long night in the three realms; when the Buddha's eye of the Way opened, he awakened himself and awakened others, therefore he is called 'Awakened.' Regarding all dharmas, the Buddha is able to attain all and explain all."

6.13

It was asked: "How does the Buddha explain all? Does he explain according to the time and occasion as appropriate? Or does he explain according to categories and groupings in succession?"

6.14

"The Buddha explained all dharmas in accordance with beings and appropriate to the time. Later, the disciples compiled the Dharma treasury, arranging it by category. When the Buddha at times laid down minor and major precepts, with remainder and without remainder, for the disciples, it was compiled as the Vinaya Piṭaka. When at times he spoke of the mutual arising of cause and effect, the various bondages, latent defilements, and karmic characteristics, it was collected as the Abhidharma Piṭaka. Preaching the Dharma for devas and worldly people according to the occasion was collected as the Ekottarika [Āgama], which is practiced by those who exhort and convert others. Preaching profound meanings for sentient beings of sharp faculties is called the Madhyama Āgama, which is practiced by scholars. Preaching various methods in accordance with dhyāna is the Saṃyukta Āgama, practiced by meditators. Refuting the non-Buddhists is the Dīrgha Āgama."

6.15

Question: "If the Buddha taught everything, a sūtra says: 'The Buddha was sitting under a tree, took up a branch of leaves, and asked his disciples, "Are there more leaves on this branch, or are there more leaves on the tree?" They answered, "There are more leaves on the tree." The Buddha said, "The dharmas I know are like the leaves on the tree, and the dharmas I have taught are like the leaves in my palm."' Why then say that the Buddha taught everything?"

6.16

Answer: "There is an 'everything' of particular characteristics and an 'everything' of universal characteristics; here it refers to an 'everything' of particular characteristics. Some say: 'The Buddha was capable of teaching everything, but sentient beings were unable to receive it all. It is not that the Buddha was unable to teach it.' Some say: 'One should say that he knew everything, and simply say that he taught; one cannot say that he taught everything.'"

6.17

Question: "If the Buddha knew and was able to teach, and śrāvakas and pratyekabuddhas also relied on knowledge and were able to teach, why are they not called Buddhas?"

6.18

Answer: "It is not so. The Buddha's knowing and teaching were both exhaustive; with the two vehicles, their knowing and teaching of dharmas were in some respects not exhaustive. Furthermore, the Buddha understood all dharmas and was completely able to name them; the two vehicles cannot. Furthermore, the Buddha attained boundless dharmas and was able to teach boundlessly; the two vehicles cannot. Furthermore, there is shared and unshared: what the two vehicles attain is shared, while what the Buddha attains is unshared. What the śrāvaka attains, the three vehicles know together; what the middle vehicle attains, the two vehicles know together; only what the Buddha attains, the two vehicles do not know—the Buddha alone knows it himself. Furthermore, when the box is large, its lid is also large. Dharmas are vast, and the characteristics of dharmas are boundless; the Buddha, with boundless wisdom, knows and teaches boundless dharmas. The wisdom of the two vehicles is bounded, and thus does not match the characteristics of dharmas. Furthermore, there are faculties and objects: 'faculty' means the wisdom faculty; 'object' means the dharmas that are the cognitive objects of wisdom. The Buddha's faculties and objects are both replete, and the dharmas that are the cognitive objects of his wisdom are without exception exhaustive; for the two vehicles, both faculties and objects are incomplete. Furthermore, the Buddha attained the name of 'knowledge of reality as it is,' because he understood in accordance with reality all the characteristics of dharmas; the two vehicles do not know dharmas to their very origins and depths, and moreover their knowledge is not comprehensive, and therefore they cannot be said to possess knowledge of reality as it is. For these various reasons, the two vehicles cannot be called Buddhas. As for 'Bhagavat', it cannot be transmitted by sound alone, nor can it be explained by meaning alone. Why is he called the World-Honoured One? Because he is able to know all antidotes. Furthermore, worldly conventions and spoken languages differ, so that worldly people do not understand one another; the Buddha knows them all, and is therefore called the World-Honoured One. Furthermore, he enjoined the bhikṣus, saying: 'All followers of the two vehicles and ordinary beings say of themselves that they have attained the Dharma; either they delight in silence, or they enter dhyāna, or owing to other circumstances they keep it secret and cherish it without teaching it. As for the Dharma attained by the Buddha, through the power of loving-kindness and compassion, he delights in teaching it to others.' Furthermore, why? Because he has destroyed the three poisons, he receives the title of World-Honoured One."

6.19

Question: "The two vehicles have also destroyed the three poisons; why are they not called the World-Honoured One?"

6.20

Answer: "It is not so. The two vehicles have retrogression, whereas the Buddha does not retrogress. Retrogression is of three kinds: retrogression from the fruit, retrogression from not yet attaining the fruit, and retrogression in application. As for retrogression from the fruit, the śrāvaka retrogresses from the [upper] three fruits, but does not retrogress from the lowest fruit. In the middle vehicle there are two kinds: if one has practiced for a hundred kalpas and become a pratyekabuddha, there is no retrogression from the fruit; if originally one was at the three fruits of the lower vehicle and became a pratyekabuddha, then there is retrogression from the fruit. The Buddha does not retrogress from the fruit. As for retrogression from not yet attaining the fruit: if one is heading toward the three vehicles and retrogresses before attaining them; or if one cultivates the three karmas of a bhikṣu and becomes lax and fails to advance—whenever one has something to cultivate and retrogresses without being diligent, this is called retrogression from not yet attaining the fruit. As for retrogression in application: whenever the dharmas one has attained are not applied in the present, such as the ten powers of a Buddha or the ten knowledges of the Hīnayāna—when one applies one, the others are not applied; or like reciting a sūtra of one hundred thousand words, when one is not reciting it, all such instances are called retrogression in application. The lower vehicle has retrogression from not yet attaining the fruit, and the middle vehicle also has retrogression from not yet attaining the fruit; the Buddha has no retrogression from not yet attaining the fruit, because among all practices there is none in which he is not diligent. The two vehicles have retrogression in application, but for the Buddha it is not definitively so. Furthermore, it is said: 'Applying one among the ten powers and not applying nine is therefore called retrogression.' Some say: 'There is no retrogression in non-application. For example, in reciting a sūtra of two hundred thousand words, because the strength of ordinary beings is weak, they finish reciting it in one or two days; the Buddha can finish reciting it instantly. It is the same with the ten powers: when he applies them, he can apply them instantly; because there is no obstruction, there is no retrogression in non-application.' Again it is said: 'The Buddha has no retrogression in non-application. Just as when he puts on his antarvāsaka, he does not put it on merely casually as in the practice of ordinary beings, but entirely for the benefit of sentient beings. Whatever dharmas he applies, if there is benefit he applies them, and if there is no benefit he does not apply them; it is not that he is unable to apply them, and therefore there is no retrogression in application.' Although each has their own understanding, they say it cannot be definitively determined. The Buddha's intention is inconceivable."

6.21

Question: "For what reason does a śrāvaka retrogress from the [upper] three fruits, but not retrogress from the lowest fruit?"

6.22

Answer: "The three fruits were attained previously, hence there is retrogression; the lowest fruit was never previously attained, hence there is no retrogression. Just as when a hungry person obtains delicious food and long afterward does not forget it, this principle is also like that. Again it is said: 'In the lowest fruit, patience serves as the unhindered path and knowledge serves as the path of liberation; in the three fruits, knowledge serves as the unhindered path and knowledge serves as the path of liberation, hence there is retrogression.' Again it is said: 'In the path of seeing the truth there is no retrogression; in the path of cultivation there is retrogression, because notions of pure and impure sever the fetters. In the path of cultivation there is oppression, while in seeing the truth there is no oppression. When seeing the truth there is no oppression, the fetters of seeing the truth discern the principle; in cultivation [defilements] subtly arise, so through oppression one does not retrogress.' Again it is said: 'The power of knowledge in seeing the truth is strong, like a great beam weighing things down; the knowledge of cultivation is weak, hence there is retrogression.' Again it is said: 'In seeing the truth, the two minds of patience and knowledge of the desire realm can sever nine grades; the two minds of patience and knowledge of the higher realms sever seventy-two grades of fetters, exhausting the formless realm, and therefore there is no retrogression.' For these reasons he alone is named the World-Honoured One. Furthermore, the Buddha has severed latent impressions, whereas the two vehicles have not exhausted latent impressions. For example, the bhikṣu Gavāṃpati always engaged in chewing the cud like an ox, because life after life he had come from among cattle; like another bhikṣu who, though he had attained the destruction of outflows, constantly looked at himself in a mirror, because life after life he had come from among courtesans; like another bhikṣu who leaped over fences and hurled himself from towers, because life after life he had come from among monkeys. Therefore they cannot be named the World-Honoured One."

6.23

"Whenever one says 'Thus have I heard,' it was said while the Buddha was in the world; was 'I have heard' spoken after his extinction? The one who compiled the Dharma repository said 'I have heard'; but during the twenty years the Buddha taught the Dharma, Ānanda had not heard it—how could he say 'I have heard'?"

6.24

Answer: "It is said: 'The devas told Ānanda.' It is also said: 'The Buddha entered a worldly mind and caused Ānanda to know it.' It is also said: 'He heard it from the side of the bhikṣus.' It is also said: 'Ānanda requested a boon from the Buddha: "May the Buddha not give me his old robes; may he not cause people to invite me for meals. Because I seek the Dharma and revere the Buddha, I attend to what the Buddha requires, not for clothing and food. The bhikṣus get to see the World-Honoured One at the two times of morning and evening; do not let it be so for me—whenever I wish to see him, let me see him. Furthermore, as for the Dharma the Buddha taught during the twenty years, teach it all to me."'"

6.25

Question: "How could the phrases of Dharma taught over twenty years be spoken?"

6.26

Answer: "The Buddha was skillful in means: within a single phrase of Dharma he expounded immeasurable dharmas, and he was able to take immeasurable dharmas as the meaning of a single phrase. The Buddha roughly showed its beginnings, and Ānanda already came to know it completely, because of the power of his swift, sharp, and strong retention. As for the eighty thousand dharmas, it is also said: 'Just as roots, trunk, branches, and leaves are called one tree, the Buddha's teaching the Dharma from beginning to end for sentient beings is called one repository.' Thus there are eighty thousand. It is also said: 'The Buddha's teaching of the Dharma in a single sitting is called one repository.' Thus there are eighty thousand. It is also said: 'Sixteen syllables make half a gāthā, and thirty-two syllables make a gāthā.' Thus there are eighty thousand. It is also said: 'A long or short gāthā of forty-two syllables is one gāthā.' Thus there are eighty thousand. It is also said: 'Like reciting the precepts every half-month being one repository.' Thus there are eighty thousand. It is also said: 'The Buddha himself said that sixty-six thousand gāthās make one repository.' Thus there are eighty thousand. It is also said: 'The Buddha said: "Defilements number eighty thousand, and the Dharma medicines also number eighty thousand." Hence they are called eighty thousand Dharma repositories.'"

6.27

Question: "Why do the Sūtras and Abhidharma not place the Buddha at the beginning, but only the recitation of the Vinaya places the Buddha at the beginning?"

6.28

Answer: "Because it is supreme; and because the Buddha alone enacted it. For example, in the Sūtras, disciples taught the Dharma; sometimes, like Śakra Devānām Indra, one himself taught that giving is foremost. Why? 'Because of giving, I was able to become a king of devas and have my wishes fulfilled as I desired'—and the Buddha confirmed it as such. Sometimes the Buddha manifested an apparitional Buddha, and the apparitional Buddha taught the Dharma. The Vinaya is not like this: it was all taught by the Buddha, and therefore it places the Buddha at the beginning. Furthermore, in the Sūtras, matters were resolved anywhere; the Vinaya is not like this. If an issue occurred inside a house, it could not be settled immediately there, but had to be done outside. If an issue arose concerning laypeople, it had to be settled in the Saṅgha. If an issue arose in a village, it was also settled in the Saṅgha. If an issue arose concerning the five assemblies, it had to be settled in the presence of the bhikṣus and bhikṣuṇīs. Therefore it places the Buddha at the beginning. As for Vaiśālī: some countries are named after a king, some are named after the land, and some are designated by a city. This country is designated after a nāga. The Kalanda village is named after a bird. It is also said: 'The village chief was named Sudinna because his parents petitioned spirits and deities and obtained him; hence he was called "Sought and Obtained."' Regarding 'wealthy and noble': wealth is of two kinds: first, living beings; second, non-living beings. Non-living beings means having abundant gold, silver, the seven jewels, storehouses of wealth and silks, and fields and houses. Living beings means male and female slaves, servants, elephants, horses, cattle, and sheep, as well as villages and fiefdoms; hence it is called 'wealthy.' 'Noble' means either being the lord of a fief, or possessing fine virtue and being revered by people; hence it is called 'noble.' Taking refuge in the Triratna and receiving the rules of the three refuges."

6.29

Question: "What is the nature of the three refuges?"

6.30

Answer: "Certain treatise masters say: 'The three refuges are informational and non-informational in nature.' When receiving the three refuges, kneeling with palms joined and reciting the three refuges with the mouth is called bodily and vocal informational karma. If one has an utterly sincere and serious mind, there is bodily and vocal non-informational karma; this is called informational and non-informational karma. It is also said: 'The three refuges have the nature of the three karmas: bodily, vocal, and mental karma.' It is also said: 'The three refuges are the wholesome five aggregates.' Taking the sentient being's wholesome five aggregates as the three refuges, the Triratna is that in which refuge is taken, and that in which refuge is taken has the meaning of rescue and protection. For example, suppose a man commits an offense against a king and flees to another country to seek rescue and protection. The king of the other country says: 'If you seek fearlessness, do not leave my territory and do not violate my commands, and I will surely rescue and protect you.' Sentient beings are also like this: bound to Māra and possessing the offenses of birth and death, they take refuge in the Triratna to seek rescue and protection. If with a sincere heart they rely on the Triratna, without any other inclination, and do not violate the Buddha's teachings, the evil Māra king can do nothing against them. In the past, there was a pigeon pursued by a hawk. It entered Śāriputra's shadow, and its trembling fear did not cease; when it moved into the Buddha's shadow, it became calm and without fear—though the great ocean might move, this pigeon did not stir. Why was it so? The Buddha possessed great loving-kindness and great compassion, while Śāriputra did not possess great loving-kindness and great compassion; the Buddha's latent impressions were exhausted, while Śāriputra's latent impressions were not exhausted; the Buddha cultivated the bodhisattva practices for three asaṃkhyeya kalpas, while Śāriputra cultivated austerities for sixty kalpas. Due to these causes and conditions, when the pigeon entered Śāriputra's shadow, it still had fear; when it entered the Buddha's shadow, it had no fear at all."

6.31

Question: "If taking refuge in the Triratna can eliminate sins and offenses and bring fear to an end, why did Devadatta also take refuge in the Triratna, go forth from the household life out of faith, receive the full precepts, and yet commit three unpardonable sins and fall into the Avīci hell?"

6.32

Answer: "Now, those who give rescue and protection save those who can be saved. Devadatta's sins and evils were deep and great, and furthermore they were determinate karma; therefore, he was difficult to save."

6.33

Question: "If one has great sins, the Buddha cannot save him; if one has no sins, he does not require the Buddha's salvation. How then can the Triratna provide rescue and protection?"

6.34

Answer: "When Devadatta took refuge in the Triratna, his mind was not genuine, and his three refuges were not complete. He constantly sought material gain and fame, proclaimed himself to be an omniscient person, and vied with the Buddha. For this reason, although the Triratna possesses great power, it could not save him. By contrast, although King Ajātaśatru committed an unpardonable sin and ought to have entered the Avīci hell, because his mind was sincerely directed toward the Buddha, his sin deserving the Avīci hell was eradicated and he instead entered the Black Rope Hell. It was like a grave human sin being completely exhausted in seven days. This is what is meant by the power of rescue and protection of the Triratna."

6.35

Question: "If Devadatta's sins could not be saved, a sūtra says: 'If a person takes refuge in the Buddha, he will not fall into the three bad destinies.' What is the meaning of this?"

6.36

Answer: "Because Devadatta took refuge in the Triratna, although he entered Avīci, the suffering he underwent was mild and slight, and he also periodically gained temporary respite. Furthermore, just as when a person is in a terrifying place in the mountains, forests, or wilderness, if he is mindful of the Buddha's virtues, his terror will instantly cease. Therefore, the rescue and protection of taking refuge in the Triratna is not in vain."

6.37

"Among the four noble truths, by which truth is the Triratna subsumed? Among the twenty-two faculties, by which faculties is it subsumed? Among the eighteen dhātus, by which dhātus is it subsumed? Among the twelve āyatanas, by which āyatanas is it subsumed? Among the five skandhas, by which skandhas is it subsumed?"

6.38

"Among the four noble truths, the Triratna is subsumed under the truth of cessation, and partially included in the truth of the path. Among the faculties, it is subsumed under three faculties: the faculty of coming to know what is not yet known, the faculty of known knowledge, and the faculty of having known. Among the eighteen dhātus, it is subsumed under the mind dhātu, the mind-consciousness dhātu, and the dharma dhātu. Among the twelve āyatanas, it is subsumed under the mind āyatana and the dharma āyatana. Among the five skandhas, it is subsumed under the five uncontaminated skandhas. The Buddha Jewel, among the four noble truths, is partially included in the truth of the path. The Dharma Jewel, among the four noble truths, is subsumed under the truth of cessation. The Saṅgha Jewel, among the four noble truths, is partially included in the truth of the path. Among the twenty-two faculties, the Buddha Jewel is subsumed under the faculty of having known. Because the Dharma Jewel is the truth of cessation, which is unconditioned, it is not subsumed under any faculty. Among the twenty-two faculties, the Saṅgha Jewel is subsumed under the three uncontaminated faculties. Among the eighteen dhātus, the Buddha Jewel is partially included in the mind dhātu, the mind-consciousness dhātu, and the dharma dhātu; among the twelve āyatanas, it is partially included in the mind āyatana and the dharma āyatana; among the five skandhas, it is partially included in the five uncontaminated skandhas. Among the eighteen dhātus, the Dharma Jewel is partially included in the dharma dhātu; among the twelve āyatanas, it is partially included in the dharma āyatana. The Dharma Jewel is not subsumed under the five skandhas, because the skandhas are conditioned, whereas the Dharma Jewel is unconditioned. Among the eighteen dhātus, the Saṅgha Jewel is partially included in the mind dhātu, the mind-consciousness dhātu, and the dharma dhātu; among the twelve āyatanas, it is partially included in the mind āyatana and the dharma āyatana; among the five skandhas, it is partially included in the five uncontaminated skandhas."

6.39

Question: "Does taking refuge in the Buddha mean taking refuge in Śākyamuni Buddha, or taking refuge in the Buddhas of the three times?"

6.40

Answer: "It means taking refuge in the Buddhas of the three times, because the dharmakāya of the Buddhas is identical. Taking refuge in one Buddha is precisely [taking refuge in] all the Buddhas of the three times, because the Buddhas are not different. Some say: 'If one took refuge in the Buddhas of the three times, why do various devas proclaim of themselves: "I am a disciple of Kāśyapa Buddha," "I am a disciple of Krakucchanda Buddha," each among the seven Buddhas declaring: "I am the disciple of such-and-such a Buddha"? For this reason, one should properly take refuge only in one Buddha, not in the three times.' Others say: 'It should not be so. Why? As the Vaiśravaṇa Sūtra says: "King Vaiśravaṇa took refuge in the Triratna; he took refuge in the Buddhas of the past, future, and present." By this principle, one should take refuge in the Buddhas of the three times.'"

6.41

Question: "If that is so, what is the meaning of the various devas each calling themselves the disciples of a particular Buddha?"

6.42

Answer: "Why should what the devas say be sufficient to establish a definitive principle? There are devas who each designate one Buddha as their teacher while also taking refuge in all the Buddhas of the three times; they merely rely on one Buddha as their witness."

6.43

Question: "Taking refuge in what is called 'taking refuge in the Buddha'?"

6.44

Answer: "It means words of refuge directed toward omniscience and the virtues of the non-learner."

6.45

"Does one take refuge in the physical body, or take refuge in the dharmakāya?"

6.46

Answer: "One takes refuge in the dharmakāya and does not take refuge in the physical body, because the physical form is not considered the Buddha."

6.47

Question: "If the physical body is not the Buddha, why is shedding the blood of the Buddha's body an unpardonable sin?"

6.48

Answer: "Because the physical body is the vessel of the dharmakāya and that upon which the dharmakāya relies, harming the physical body results in an unpardonable sin. It is not because the physical body is the Buddha that one incurs an unpardonable sin."

6.49

"When taking refuge in the Dharma, taking refuge in what is called 'taking refuge in the Dharma'?"

6.50

Answer: "It means words of refuge directed toward the severance of desire and freedom from desire, the point of cessation that is nirvāṇa; this is called 'taking refuge in the Dharma.'"

6.51

Question: "Does one take refuge in the point of cessation within one's own continuum, or in the point of cessation within another's continuum?"

6.52

Answer: "Taking refuge in the point of cessation within one's own continuum and within another's continuum is called 'taking refuge in the Dharma.'"

6.53

"When taking refuge in the Saṅgha, what does one take refuge in?"

6.54

Answer: "Words of refuge directed toward the excellent and beneficent field of merit, the virtues of the learners and non-learners among the śrāvakas; this is called 'taking refuge in the Saṅgha.'"

6.55

"Does one take refuge in the conventional-truth Saṅgha, or in the ultimate-truth Saṅgha? If one takes refuge in the ultimate-truth Saṅgha, when the Buddha conferred the three refuges upon Trapuṣa and Bhallika, he should not have said: 'In the future there will be a Saṅgha; in it you should take refuge.' The ultimate-truth Saṅgha is constantly present in the world."

6.56

Answer: "Because the conventional-truth Saṅgha is that upon which the ultimate-truth Saṅgha relies, he said: 'In the future there will be a Saṅgha; in it you should take refuge.' Furthermore, wishing to show respect to the conventional-truth Saṅgha, he spoke thus. The Buddha himself declared: 'Among all assemblies, the Buddha's assembly is foremost. Just as from milk comes curds, from curds comes butter, and from butter comes clarified butter (ghee), and clarified butter is the most supreme and wondrous among them, so too is the assembly of the Buddha's disciples.' If a monastic community gathers in this place, the four practicing toward the fruition and the four who have attained it are an unexcelled field of merit. Among all ninety-six kinds of religious groups, it is the most honored and supreme, unequaled by any; therefore, saying, 'In the future there will be a Saṅgha; in it you should take refuge,' does not compromise the correct meaning."

6.57

Question: "The Buddha is also a dharma, the Dharma is also a dharma, and the Saṅgha is also a dharma. They are just a single dharma; what distinction is there?"

6.58

Answer: "Although it is a single dharma, in terms of meaning there are naturally distinctions. In terms of the Triratna: the great teacherless wisdom and all the virtues of the stage of the non-learner are called the Buddha Jewel; the truth of cessation, which is unconditioned, is called the Dharma Jewel; and the virtues and wisdom of the learners and non-learners among the śrāvakas are called the Saṅgha Jewel. In terms of dharmas: teacherless dharmas of the non-learner are called the Buddha Jewel; the truth of cessation, which is unconditioned and neither learner nor non-learner dharmas, is called the Dharma Jewel; and learner and non-learner dharmas of the śrāvakas are called the Saṅgha Jewel. In terms of faculties: the Buddha is the faculty of having known; the Dharma Jewel is not a faculty-dharma; and the Saṅgha is the three uncontaminated faculties. In terms of truths: the Buddha is partially included in the truth of the path; the Dharma Jewel is the truth of cessation; and the Saṅgha is partially included in the truth of the path. In terms of the fruits of the śramaṇa: the Buddha is the śramaṇa, and the Dharma Jewel is the fruit of the śramaṇa; the Saṅgha is the śramaṇa, and the Dharma Jewel is the fruit of the śramaṇa. In terms of the brāhmaṇa: the Buddha is the brāhmaṇa, and the Dharma Jewel is the fruit of the brāhmaṇa; the Saṅgha is the brāhmaṇa, and the Dharma Jewel is the fruit of the brāhmaṇa. In terms of pure practice (brahmacarya): the Buddha is the pure practice, and the Dharma Jewel is the fruit of the pure practice; the Saṅgha is the pure practice, and the Dharma Jewel is the fruit of the pure practice. In terms of cause and effect: the Buddha is the cause, and the Dharma Jewel is the fruit; the Saṅgha is the cause, and the Dharma Jewel is the fruit. In terms of path and fruit: the Buddha is the path, and the Dharma Jewel is the fruit; the Saṅgha is the path, and the Dharma Jewel is the fruit. The Buddha takes the Dharma as his teacher, and the Buddha is born from the Dharma; the Dharma is the mother of the Buddha, and the Buddha abides in reliance upon the Dharma."

6.59

Question: "If the Buddha takes the Dharma as his teacher, why among the Triratna is the Dharma not placed first?"

6.60

Answer: "Although the Dharma is the Buddha's teacher, the Dharma cannot be propagated without the Buddha. As the saying goes, 'The Way is broadened by human beings.' Therefore, the Buddha comes first."

6.61

Then Upāli again said to the Buddha: "Bhagavat, when receiving the three refuges and precepts, if one first recites the Dharma Jewel and afterward recites the Buddha, does it constitute the three refuges or not?"

6.62

Answer: "If one lacks understanding and speaks out of order, one naturally incurs no offense, and the three refuges are accomplished. If one understands and intentionally speaks them out of order, one incurs an offense and the three refuges are not accomplished."

6.63

Question: "If one recites the Buddha and the Dharma, but does not recite the Saṅgha, does it constitute the three refuges or not? If one recites the Dharma and the Saṅgha, but does not recite the Buddha, does it constitute the three refuges or not? If one recites the Buddha and the Saṅgha, but does not recite the Dharma Jewel, does it constitute the three refuges or not?"

6.64

Answer: "It does not constitute the three refuges."

6.65

Question: "If one does not receive the three refuges, does one obtain the five precepts or not? If one does not receive the three refuges, does one obtain the eight precepts or not? If one does not receive the three refuges, does one obtain the ten precepts or not? If one does not perform the motion with three announcements (jñapti-caturtha-karman), does one obtain the full precepts or not?"

6.66

Answer: "In all cases, one does not obtain them. If one receives the five precepts, one first receives the three refuges; once the three refuges are completed, one then obtains the five precepts. The reason the names of the five precepts are stated is to enable the recipient to recognize the names of the precepts. Just as when the motion with three announcements is completed, one immediately obtains the full precepts; the reason the four resources, four pārājikas, and thirteen saṃghāvaśeṣas are stated is merely for the sake of knowing them. It is also said: 'Once the three refuges are received, the precept against killing is stated, and at that time the precepts are obtained.' The reason stating one precept results in obtaining the five precepts is that if one can uphold one precept, one can uphold all five. Furthermore, it is because the power and aspects of the five precepts are linked together, and also because of one's original intention and vow to receive all five precepts. It is also said: 'One obtains the precepts only after the five precepts have been fully recited.' Among the various explanations, that one obtains the five precepts after having received the three refuges is the correct principle. Just as with the ritual of the motion with three announcements, receiving the eight precepts or receiving the ten precepts is explained in the same way as the five precepts."

6.67

"If one has previously received the three refuges and become an upāsaka, and later receives the five precepts, eight precepts, or ten precepts, does one need the three refuges again or not?" Answer: "One does not receive the three refuges [again]. One obtains all the precepts, because one has previously received the three refuges."

6.68

"If one has not previously received the three refuges and simply performs the monastic transaction (karman), does one obtain the precepts or not?"

6.69

Answer: "When receiving the five precepts, eight precepts, or ten precepts, simply receiving the three refuges immediately confers the precepts. If receiving the full precepts, one must rely on the motion with three announcements to obtain the full precepts, not solely on the three refuges. Generally, the full precepts have profound and weighty merit; without many conditions and great effort, there is no way to attain them. Therefore, they are obtained only after the three refuges, ten monks, and the motion with three announcements. The merit and power of the five precepts, eight precepts, and ten precepts are less; therefore, if one receives the three refuges, one immediately obtains the precepts, without needing many conditions or great effort."

6.70

"After receiving the full precepts, why are only the four pārājikas and thirteen saṃghāvaśeṣas recited, and not the other categories?"

6.71

“These two classes of precepts are the gravest. If one violates one precept [of the former], it will never arise a second time. Even if it could arise, it is difficult to restore: through parivāsa and mānatva, one is purified of the offense only within an assembly of twenty monks. If one is able to uphold what is difficult to uphold, the remaining classes of precepts are easy to uphold and need not be mentioned; therefore only the two classes are spoken of, and the remaining classes are not spoken of.”

6.72

He asked, “Are these prātimokṣa precepts outflow-free (anāsrava) precepts? Are they dhyāna-born precepts?”

6.73

He replied, “They are neither outflow-free precepts nor dhyāna-born precepts. These prātimokṣa precepts exist when the Buddha is in the world, and do not exist when the Buddha is not in the world. Dhyāna-born and outflow-free precepts exist at all times, whether the Buddha is in the world or not in the world. The prātimokṣa precepts are obtained from instruction, while dhyāna-born and outflow-free precepts are not obtained from instruction. The prātimokṣa precepts are obtained from another, while dhyāna-born and outflow-free precepts are not obtained from another. The prātimokṣa precepts exist at all times—regardless of whether one is asleep or awake, or in a wholesome, unwholesome, or indeterminate state of mind; the dhyāna-born and outflow-free precepts necessarily exist only within a dhyāna or outflow-free mind, and not within any other mind. The prātimokṣa precepts exist only among humans, while dhyāna-born and outflow-free precepts exist among both humans and devas. The prātimokṣa precepts exist only within the desire realm, while dhyāna-born and outflow-free precepts accomplish the outflow-free precepts in the desire and form realms. The prātimokṣa precepts are possessed only by disciples of the Buddha, while dhyāna-born precepts are possessed by non-Buddhists as well.”

6.74

He asked, “Among the five precepts of an upāsaka, how many are offenses in themselves (svabhāva-sāvadya), and how many are prohibitive offenses (pratiṣiddha-sāvadya)?”

6.75

He replied, “Four are offenses in themselves, and the single precept against drinking alcohol is a prohibitive offense. The reason why drinking alcohol is grouped with the four offenses to constitute the five precepts is that drinking alcohol is the root of negligence and can cause one to violate the four precepts. For instance, in the time of Kāśyapa Buddha, there was an upāsaka who, because of drinking alcohol, committed sexual misconduct with another's wife and stole and slaughtered another's chicken. When other people asked him, ‘Why did you do this?’, he answered, ‘I did not do it.’ Because he was deranged by alcohol, he was able to break all four precepts at one time. There are those who, because of drinking alcohol, can commit the four heinous deeds, being unable only to cause a schism in the Saṅgha. Although it is not past karma, it brings the retribution of madness: because of drinking alcohol, one becomes confused and deranged, just like a madman. Moreover, being deranged by alcohol, one abandons one's proper tasks—sitting in meditation, reciting scriptures, and assisting with the affairs of the community. Although it is not an offense in itself, by this reason it is treated the same as an offense in itself.”

6.76

Upāli further said to the Buddha, “Are the upāsaka precepts obtained only with respect to sentient beings, or are they also obtained with respect to non-sentient things? Are they obtained only with respect to sentient beings that can be killed, stolen from, violated sexually, or lied to, or are they also obtained with respect to sentient beings that cannot be killed, stolen from, violated sexually, or deceived?”

6.77

He replied, “Four precepts are obtained with respect to sentient beings, and the precept against drinking alcohol is obtained with respect to non-sentient things. Whether sentient beings can be killed or cannot be killed, can be violated sexually or cannot be violated sexually, can be stolen from or cannot be stolen from, can be lied to or cannot be lied to, one obtains the precepts with respect to all of them. From Avīci Hell below up to the sphere of neither-perception-nor-non-perception above, throughout the trichiliocosm, and even with respect to the Tathāgata and all living beings, one obtains these four precepts. Because at the time of first receiving the precepts, one abstains completely from all killing, all stealing, all sexual misconduct, and all lying without any restriction, one unfailingly obtains the precepts with respect to all sentient beings. Whenever the method of receiving precepts is conferred, the Dharma is first explained to the candidate, guiding and opening their understanding, causing them to generate a mind of loving-kindness and compassion toward all sentient beings. Having attained the higher mind, they then attain the higher precepts. In the method of obtaining the precepts, one obtains four precepts with respect to every sentient being. In their differentiation, the four precepts comprise twelve precepts. With respect to sentient beings, regarding not killing, not stealing, not committing sexual misconduct, and not lying: whenever these four evils arise, they do so through three conditions: first, they arise out of greed; second, they arise out of anger; third, they arise out of delusion. There are twelve evils with respect to all sentient beings; through opposing these evils, one obtains the matter (rūpa) of the twelve wholesome precepts. It is likewise with respect to all boundless sentient beings. Even if millions of arhats enter nirvāṇa, the precepts previously obtained with respect to these arhats remain fulfilled from beginning to end; it is not the case that because the arhats enter nirvāṇa, these precepts are lost. When one obtains the precept against drinking alcohol, one obtains the matter of the precept sip by sip with respect to all alcohol that exists throughout the trichiliocosm for the duration of this single life, because at the time of receiving the precept, one abstains from drinking all alcohol whatsoever. Even if all alcohol were completely exhausted, the precept would remain ever fulfilled and not lost.”

6.78

“If, at the time of first receiving the precepts, one obtained the precept against sexual misconduct with respect to the three orifices of all women, and subsequently takes a wife, does one violate this precept or not?”

6.79

He replied, “One does not violate it. Why is this? Originally, what one obtained with respect to women was the precept against sexual misconduct. Now she is one's own wife, and because it is not sexual misconduct, one does not violate this precept. Deducing from this principle, all cases are the same. For the eight precepts and ten precepts, the manner in which precepts are obtained with respect to sentient and non-sentient classes is also like this; as for the two hundred and fifty precepts, one obtains seven precepts with respect to every sentient being, and analytically distinguished, there are twenty-one precepts. Just as one gives rise to the seven evils of body and speech with respect to a single sentient being, and whenever one gives rise to these evils it is through three conditions—first, they arise out of greed; second, they arise out of anger; third, they arise out of delusion—so through these three conditions one gives rise to these seven evils: three times seven is twenty-one evils. By opposing these evils one obtains the precepts, obtaining the matter of twenty-one precepts with respect to a single sentient being. It is likewise with respect to all sentient beings. Deducing from this principle, one may obtain immeasurable precepts all at once; one cannot violate them all at once, nor can one abandon the precepts all at once. In the Dharma of breaking precepts, if one breaks a grave precept, there is no further progression. Even if one gives back and abandons the precepts and later takes them again, one will not obtain the precepts again. For example, if one breaks a grave precept among the eight poṣadha precepts and later receives the eight precepts again, or receives the five precepts, or receives the ten precepts, or receives the complete precepts, as well as the dhyāna-born precepts and outflow-free precepts, one will not obtain any of them. If one breaks a grave precept among the five precepts, then if one receives the eight precepts, ten precepts, complete precepts, along with the dhyāna-born precepts and outflow-free precepts, one will not obtain any of them. If, having broken the five precepts, one wishes to abandon the five precepts and take the ten precepts again, this is impossible. If, having abandoned the precepts, one takes the five precepts again, or receives the eight precepts, ten precepts, complete precepts, along with the dhyāna-born precepts and outflow-free precepts, one will not obtain any of them. If one breaks a grave precept among the ten precepts or complete precepts, whether one wishes to make higher progress or wishes to abandon the precepts and receive them again, it is as explained for the five precepts.”

6.80

He asked, “Among the three types of precepts—dhyāna-born precepts, outflow-free precepts, and prātimokṣa precepts—which is superior?”

6.81

He replied, “The dhyāna-born precepts are superior. Yet some say: ‘The prātimokṣa precepts [are superior]. Why is this? Only if a Buddha appears in the world can these precepts exist, whereas dhyāna-born precepts and outflow-free precepts exist at all times. The prātimokṣa precepts are obtained with respect to all sentient beings and non-sentient classes, whereas dhyāna-born and outflow-free precepts are obtained only with respect to sentient beings. The prātimokṣa precepts are obtained through a mind of loving-kindness toward all sentient beings, whereas dhyāna-born and outflow-free precepts are not obtained through a mind of loving-kindness. That which can maintain the Buddha's Dharma, sustain the seven assemblies in the world, and cause the fruit of the path of the three vehicles to continue without interruption, completely takes the prātimokṣa as its foundation, whereas the dhyāna-born and outflow-free precepts do not; therefore, among the three realms, they are the most venerable and supreme.’ When first receiving the precepts, after the fourfold karmavācanā is completed, the precepts are accomplished. The precept-matter of the very first thought-moment is called action (karma), and it is also called the path of action (karmapatha). The precept-matter produced from the second thought-moment onward is only action, not the path of action. Why is this? In the precept-matter of the first thought-moment, volition and aspiration are fulfilled, and because it is connected with volition, it is called the path of volitional action; because the preceding precept serves as the cause, the subsequent precept-matter arises spontaneously on its own, and therefore it is called only action, not the path of action. The precept of the first thought-moment has informative [matter] (vijñapti) and uninformative [matter] (avijñapti); the precepts that subsequently arise in succession have only uninformative [matter] and no informative [matter]. The precept of the first thought-moment is called a precept, called wholesome conduct, and called restraint (saṃvara); the precepts that subsequently arise in succession also have this meaning.”

6.82

Upāli further said to the Buddha, “In which of the three times does one obtain the precepts?”

6.83

He replied, “One obtains the precepts in a single thought-moment of the present. The past and the future are dharmas and not sentient beings, and therefore one does not obtain them [there]; a single thought-moment of the present is a sentient being, and therefore one obtains the precepts.”

6.84

He asked, “Are the precepts obtained within a wholesome mind, within an unwholesome mind, within an indeterminate mind, or within a mindless state?”

6.85

He replied, “They are obtained in all of them. Having first bowed to the feet of the Saṅgha with a wholesome mind, received the robes and bowl, asked the upādhyāya, vigorously requested the precepts, knelt on one knee with palms joined, and completed the fourfold karmavācanā, if one continues with a wholesome mind, the precept-matter is accomplished; this is called obtaining the precepts within a wholesome mind. If one previously generated wholesome thoughts constantly during the sequential procedures and produced the various informative actions, but at the time of the fourfold karmavācanā gives rise to unwholesome thoughts such as greed and anger, and the precept-matter is accomplished within this mind, this is called obtaining the precepts within an unwholesome mind. It is through the power of the original wholesome mind and wholesome instruction that one obtains these precepts, not through the power of the unwholesome mind. If one previously produced informative actions with a wholesome mind, but at the time of the fourfold karmavācanā becomes drowsy or falls asleep, and the precept-matter is produced within this sleeping mind, this is called obtaining the precepts within an indeterminate mind. If one previously produced informative actions with a wholesome mind, but at the time of the fourfold karmavācanā enters the concentration of cessation (nirodhasamāpatti), and precisely at that time the precept-matter is accomplished, this is called obtaining the precepts within a mindless state.”

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Linked texts (1)

大方便佛報恩經 — Classical Chinese