天台菩薩戒疏 3

English (machine translation) 3

Language: English

3.1

Abridged and supplemented by the Tiantai Śramaṇa Mingkuang.

Thirty-six: The precept against not making vows when facing sense-objects. The preceding ten vows were an exhortation to make general vows; now, as practice arises when facing sense-objects, one must restrain body and mind. By presenting the capacity to endure difficult deeds, one's upholding [of the precepts] is manifested, causing one to recognize the wretchedness of violating the prohibitions. Therefore, in each distinct case confronting an object, words of severe torment are applied as antidotes, so that by this matter one comes to know what is not upholding the mind continuously. Human nature being prone to laxity, not making vows constitutes a transgression. There are specifically three conditions: first, facing objects such as faithful offerings wherein faults arise, which serve as the context for antidotes; second, not generating distinct vows; third, quickly forgetting them despite having made them—then one transgresses. As for the text, it has three parts: first, stating the title, concluding what precedes, and introducing what follows; next, from "making such [vows]" onward, laying out the distinct vows; third, from "yet if a bodhisattva" onward, concluding the transgression for violating the regulation. First, concluding the preceding upholding of the Buddha's prohibitions introduces what follows. Next, the text itself contains thirteen passages: first, facing visible objects, establishing the vow of blazing fires and mountains of swords to restrain bodily karma; next, five facing offerings made with faithful minds, vowing to restrain bodily and vocal karma; next, one facing objects of veneration and precious jewels offered with a faithful mind, the vow of an iron mallet crushing one's body, again restraining bodily karma; next, five facing the five sense-objects, restraining with words the mental karma; lastly, one subsuming body and speech, universally vowing to accomplish the Buddha Path, as in the text. Next, regarding the five facing the four requisites: clothing is the first, food and beverage along with medicines are the second, lodging is the third, and bedding is the fourth. First, facing the donation of bedding, the vow to lie on hot iron ground; fourth, facing the donation of medicines, the vow to have one's body pierced by a hundred spears; fifth, facing the donation of lodging, the vow to throw oneself into a cauldron of hot iron. The next one is as in the text. Next, among the five facing the five sense-objects: facing the mind that sees forms, the vow to gouge out one's eyes with swords and spears; second, facing the mind that hears sounds, the vow to pierce one's ears with a thousand awls; third, facing the mind that smells fragrances, the vow to cut off one's nose with a thousand blades; fourth, facing the mind that tastes flavours, the vow to sever one's tongue with a thousand knives; fifth, facing the mind that touches delicate smoothness, the vow to hew one's body with sharp axes. Therefore, in the samādhi of awakening thought, internally it considers the six sense faculties in relation to the six sense-objects, and externally it considers the six actions—namely walking, standing, sitting, lying down, speaking, and remaining silent, in each and every action. Realizing that these minds are precisely the dharmadhātu, the six perfections are fully complete: dharmadhātu non-attachment is giving; not harming emptiness or existence is keeping precepts; being patient with the two extremes and not degrading the Middle Way is patience; being unmixed with existence or non-existence is called pure, and thought after thought tending toward the middle is called progress, which is vigor; the dharmadhātu's essence being tranquil is meditation; being tranquil yet constantly illuminating is wisdom. The mutual interpenetration of the six perfections yields thirty-six. Being fully complete in a single thought-moment is called the upholding mind, which is precisely the meaning in the present text of not breaking the precepts. Next, vowing that all accomplish the Buddha Path is one of the four universal vows. The one necessarily requires the other three as support, thus subsuming all four. Why so? Without severing afflictions, how could one save others? As the sūtra says: "If one is bound oneself, to be able to untie the bonds of others—this is impossible." If one does not learn the Dharma gates, one is blind to medicines and illnesses; if one does not vow to become a Buddha, the liberation of sentient beings will never be complete. The remaining three are mutually complete in like manner, to be understood accordingly. This is the great being's fundamental intent and the utmost of antidotes; therefore, it is placed at the end to crown what precedes.

3.3

Thirty-seven: The precept against purposefully entering dangerous places. The body is the foundation for the Path, relied upon to advance practice. If there are dangerous conditions, purposefully entering hinders the Path and incurs the world's ridicule and slander; hence it is prohibited as an offense. Here there are five practices: first, dhūta during the two seasons; second, the condition of wandering; third, seated meditation; fourth, the summer retreat; fifth, poṣadha. Each individually possesses four conditions to constitute an offense: first, it is a dangerous place; second, one knows there is danger; third, it is for the sake of practice; fourth, one purposefully enters—then one offends. Regarding the text, there are four [parts]: first, explaining what is appropriate for traveling and staying; second, from 'if traveling' downward, listing the dangerous places; third, from 'all' downward, prohibiting that one should not enter; fourth, seeing [the conditions], violating the prohibition constitutes an offense. The first text also has two [parts]: first, briefly raising the seasons and requisites of the three practices, not listing recitation of the precepts or wandering; second, from 'and a bodhisattva' downward, separately explaining the five practices, where the summer retreat subsumes seated meditation. First, as for 'dhūta during the two seasons': during the two seasons when it is neither cold nor hot, wandering for dhūta has no hindrance or harm; in winter cold and summer heat, one may only sit in meditation. 'Dhūta' is the Western phonetic rendering, translated here as 'shaking off'; it shakes off twelve kinds of faults, bringing the three virtues to completion. The Sifen lü fully lists the twelve: two for clothing, representing the completion of the virtue of liberation, because they prevent the arising of evils; four for food, representing the completion of the virtue of prajñā, because they nourish the life of wisdom; six for dwelling places, representing the completion of the virtue of the dharmakāya, because they are what is relied upon. As for the two for clothing: first, possessing only three robes; second, rag robes. As for the four for food: always begging for food; not accepting extra food; eating in one sitting; eating one measured portion. As for the six for dwelling places: first, an araṇya, translated here as quiet and secluded; second, among graves; third, sitting under a tree; fourth, sitting in the open air; fifth, sitting wherever one finds oneself; sixth, always sitting. All of these accord with the nature of Buddha-nature, and by the complete cultivation of the threefold contemplation, they equally destroy the three delusions: the contemplation of emptiness destroys [delusions of] view and thought, which is the virtue of prajñā completing the saṃbhogakāya; the contemplation of provisionality destroys [delusions like] dust and sand, which is the virtue of liberation completing the nirmāṇakāya; the contemplation of the middle destroys ignorance, which is the virtue of the dharmakāya completing the dharmakāya. Although threefold, they are one; being one, they are threefold—the principle of the twelve dhūtas is of no different track. As for 'binding the summer retreat': it means committing to dwell here for a fixed term. It is mostly prescribed for renunciant bodhisattvas; for householder bodhisattvas, if there are definitely no other conditions, observing the retreat is also wholesome. One should say: 'Great Bodhisattva, bear this in mind with single-minded attention (for a woman, say "Elder Sister"): I, the nominal bodhisattva So-and-so, now relying upon this saṅghārāma (or up to: "the residence of So-and-so"), observe the summer retreat for the first three months.' After the sixteenth day of the fourth month, one should say: 'observe the summer retreat for the later three months, because the quarters were damaged and under repair.' (Three times. If at a secular residence, omit this clause.) The counterpart person responds, saying: 'Relying upon whom?' The preceptor replies, saying: 'Upon the upādhyāya (So-and-so).' Seeing this misused as a 'dharmadhātu retreat'—this already runs contrary to the true teaching, and both person and Dharma are improper. If taking the dharmadhātu as the dwelling, why would one need to use the binding of the present text to order an abiding? It would merely become a futile contrivance, throwing the sacred Dharma into confusion; if not Māra's work, what else could it be called? 'Fire-drill' (huosui) is an object for producing fire. Because in ancient times the Suiren brought forth fire, an object that produces fire was therefore called a fire-drill. Hence the treatise says: 'twirling the drill to renew the fire.' Next, in the separate explanation, as for 'eighteen kinds of objects': the three robes are one; the sūtras and the vinaya are each one; the images of the Buddha and bodhisattvas are each one; the rest of the names are evident. As for the sūtras and vinaya: having caught the meaning of the Lotus Sūtra, opening the provisional to reveal the real, the wondrous principle has no distinction. Now following that which can open, they are the Mahāyāna sūtras and vinaya. As for 'poṣadha': translated here as 'pure abiding.' It is not limited to numbers; thus down to a single person, it is unlike the Śrāvaka community law requiring a quorum of four. If doing it face-to-face or mentally, it is also the same as this text. Hearing the bell, entering the hall, and reciting the verses are all the same as the Śrāvaka [procedure], with no requesting of joy. When the karmadāna washes the tallies, change 'arhat' to 'bodhisattva.' (Having finished washing the tallies, strike once and speak as follows:) 'Respectfully announced to all disciples of the Buddha, join palms and listen with a dedicated mind: Here in this saṅghārāma of such-and-such monastery, such-and-such county, such-and-such prefecture, the Great Tang empire of Jambudvīpa, we disciples of the bequeathed Dharma of our fundamental teacher Śākyamuni Buddha, the two assemblies of renunciant and householder bodhisattvas and others, contemplate that our long kalpas in saṃsāra have been due to not encountering the unsurpassed Compassionate Honoured One. In this life, if we do not generate the mind of renunciation, we fear we will wander on again. Therefore, on this day, together revering the Three Jewels, thirsting for the Mahāyāna, we jointly proclaim the Bodhisattva Precept Piṭaka. With this merit, we benefit the devas, dragons, and the eight classes of beings. We pray only that the August Emperor of majestic brilliance and sovereign power may have an unending sacred reign; that the Crown Prince and all princes may have their blessings extend for ten thousand generations; that our preceptors, monks, and parents may always remain in peace and happiness; that those who see, hear, or rejoice in accord may have past obstacles vanish like clouds; and that disasters and calamities of the evil paths and three realms will spontaneously cease. Dedicating this merit, we vow to be born into the highest grade [of the Pure Land] beyond the Sahā world, born above into the realm of Amitābha Buddha.' (Strike once.) 'All disciples of the Buddha, listen attentively! This Bodhisattva Precept Piṭaka is jointly taught by the Buddhas of the three periods, and jointly studied by the bodhisattvas of the three periods. Let those in the assembly who have not generated the bodhicitta and have not received the Mahāyāna precepts of all Buddhas depart.' (Three times; strike once.) 'All disciples of the Buddha, listen attentively! Those in the assembly who have not generated the bodhicitta and have not received the Mahāyāna precepts of all Buddhas have already departed. From this present body until the Buddha-body, in the interim, are you able to abandon the wrong and return to the right, generate the bodhicitta, sever evils and cultivate the wholesome, uphold the bodhisattva precepts, and practice the bodhisattva conduct?' (Answer: 'We are able.' Strike once.) 'All disciples of the Buddha, listen attentively! Who in the assembly is a junior? Let the juniors be gathered and sheltered.' (Three times; strike once.) 'All disciples of the Buddha, listen attentively! Let pure great bodhisattvas mahāsattvas from outside enter.' (Three times; strike once.) 'All disciples of the Buddha, listen attentively! The juniors in the assembly have already been gathered and sheltered, and pure great bodhisattvas mahāsattvas from outside have already entered. Inside and outside are quiet and secluded, free from dangerous matters; it is appropriate to distribute the tallies and broadly conduct the poṣadha. I, the nominal bodhisattva bhikṣu So-and-so, will distribute the tallies for the assembly and carry out the poṣadha matter. The assembly should with single-minded attention perform the poṣadha; we pray only that the upper, middle, and lower seats will each receive the tallies in sequence according to the Dharma.' (Three times. Having finished distributing the tallies, strike once.) 'All disciples of the Buddha, listen attentively! Next we distribute the tallies of the householder bodhisattvas.' (Three times; strike once.) 'All disciples of the Buddha, listen attentively! In this single dwelling place, for this single poṣadha, there are such-and-such number of renunciant bodhisattvas and such-and-such number of householder bodhisattvas. Each having purely gone forth within the Buddha-Dharma, harmonious in the poṣadha, above complying with the Buddha's teachings, in the middle repaying the four kindnesses, and below for the sake of sentient beings, each recite Amitābha Buddha and universally chant altogether.' (Next, request the senior elder to recite the precepts, requesting in the same manner as the Śrāvaka method.) Respectfully announced to the great assembly: 'The assembly requests the bhikṣu So-and-so to recite the precepts for the assembly, the bhikṣu So-and-so in a Brahmā voice; let the precept master ascend the high seat.' (The precept reciter, having properly made three prostrations, kneels on both knees and says:) 'I, the nominal bodhisattva bhikṣu So-and-so.' (The words are the same as the Śrāvaka procedure for offering incense and reciting verses.) When the precept recitation is concluded, each speaks the verse of personal rejoicing: 'The appearance of Buddhas in the world is the foremost joy! / Joyfully delighting in hearing the Dharma and putting it into practice! / The harmony of the great assembly in tranquility is joy! / Sentient beings leaving suffering and attaining peace is joy!' The precept master bows and gives thanks, saying: 'I, the nominal bodhisattva bhikṣu So-and-so, bow down in reverence and respectfully thank the great assembly. Appointed by the assembly to recite the precepts, I have done so in many ways not according to the Dharma, troubling the great assembly. I pray the assembly shows compassion and bestows joy.' As for 'each donning the nine-strip robe' and so forth, it prescribes this for renunciant bodhisattvas. Even if one had not previously received the Śrāvaka vinaya, if one receives the bodhisattva precepts, it is also different. Explaining the formal ritual for receiving and upholding the three robes does not mean prescribing wearing them redundantly. The rules for the strips and receiving method of the three robes are the same as the Śrāvaka, differing only in saying 'Bodhisattvas, bear this in mind with single-minded attention: I, the nominal bodhisattva bhikṣu So-and-so' (and so on). As for 'each and every one according to the Dharma': this summarizes the five practices; hence it says 'each and every one according to the Dharma,' meaning that the dwelling place has no dangers such as tiny insects or threats to Brahmā conduct. Next, in listing the dangerous places, there are twelve in total: first, evil states, where two states are at war; second, rulers, who do not believe in the Three Jewels; third, rough terrain, where entering and exiting is dangerous; fourth, deep vegetation, which serves as a refuge for insects and beasts; fifth, lions; sixth, tigers; seventh, wolves; eighth, water; ninth, fire; tenth, wind; eleventh, robbers; twelfth, venomous snakes. Third, within prohibiting that one should not enter, as for 'all': briefly listed as above, but in full they cannot be exhausted; whenever something can cause harm, it is named a danger; hence it says 'all.' As for 'or even': without mentioning wandering, poṣadha, or seated meditation, it initially raises dhūta and skips ahead to take the summer retreat; hence it says 'or even.' The conclusion of the offense is as in the text.

3.4

Thirty-eight: The precept against seating the assembly contrary to the Dharma. When entering the pure assembly of the Path, the times are different from those of deviant groups. One does not take secular age as noble or base, but uses only the precept rules for precedence, revering the semantic norms of Śākya's texts and crushing the banner of conceit of worldly currents. Taking the reception of precepts as one's true birth, those who received them earlier are therefore senior. It separately possesses three conditions to constitute an offense: first, one is physically in the assembly; second, one knows the time of ordination; third, one sits out of order—then one offends. Regarding the text, there are four [parts]: first, stating the title and summarizing the list; second, from 'do not be like' downward, citing outsiders as a warning; third, from 'within my Buddha-Dharma' downward, reiterating the prescribed rule; fourth, from 'and a bodhisattva' downward, violating the prohibition constitutes an offense. First, as for 'in sequence' and so forth: if the lesser is first and the greater is after, all are permitted. If the greater is first and the lesser is after, in the greater it is greater, and in the lesser it is lesser. Furthermore, in this region there is no division between the greater and the lesser; it is also appropriate to conform to time and place. As for 'bhikṣu' and so forth: these are different. If they are renunciants, the two inner assemblies naturally distinguish precedence among themselves; hence it is said that when a prince goes forth, he is of the same class as commoners. If they are householders, precedence applies among the two outer assemblies; the men and women of royal families are likewise so when at home. This does not distinguish that the ultimate is identical to the conventional, but it does not mean that men and women sit mixed together according to their precepts. The remaining three are as in the text.

3.5

Thirty-nine: The precept against failing to encourage the cultivation of merit and failing to explain [the teachings] to benefit sentient beings. The mighty power of the Great Vehicle is inconceivable: it not only brings benefit and assistance along the dark paths, but can surely rescue from present dangers and hardships. If one does not explain it for them, both the unseen and the visible will remain without hearing it, and the loss of benefit will be profound; therefore the Sage instituted this prohibition. It specifically possesses five conditions to constitute an offense: 1. Understanding and explaining the Great Dharma; 2. Being free of all debilitating conditions; 3. Encountering situations of peace or danger; 4. Lacking a mind of compassion and rescue; 5. Not explaining it for them—then one commits an offense. Regarding the text, there are three parts: first, prescribing the encouragement of oneself and others to cultivate meritorious karma; next, from "Yet a bodhisattva..." onward, prescribing that one benefit sentient beings by cultivating intellectual karma; third, from "Yet a new student..." onward, concluding the offense for violating the prohibition. In the first passage, four matters are first listed: 1. Establishing monastic dwellings. 2. Mountain forests, orchards, and fields. 3. Erecting and making Buddha stūpas. A stūpa refers to a place that houses the bones of a noble one's body; those who make offerings gain much merit, unlike hall-shrines where bodily forms are enshrined. Hence the Āgama sutras explain that the monk Vaniśa (Fannishi) during the time of Vipaśyin Buddha held a lamp to illuminate a stūpa with a joyful heart; later, when encountering Śākyamuni, his bodily radiance was such that the bodily light of the twenty-eight heavens could not match it. Furthermore, the Twelve Nidānas Sūtra says: "Eight kinds of persons should have stūpas erected for them: namely, Buddhas, bodhisattvas, pratyekabuddhas, the four fruits [of arhatship], and wheel-turning kings." A Buddha stūpa has eight tiers, and below this they gradually decrease down to two tiers for the first fruit. The Latter Section says: "A wheel-turning king has no tiers, the four fruits have four tiers, a pratyekabuddha has five tiers, and a Buddha has thirteen tiers." It is also called a caitya, which refers to one without relics. Here, following the most supreme, it enshrines the Buddha's relics, and is therefore called a Buddha stūpa. 4. Establishing places for summer retreats and seated meditation. "All..." and so forth summarizes and indicates the places to be established. Wherever the path may be practiced, one should establish the four things above—monastic dwellings and the rest—as conditions for the path; therefore it was instituted. Next, within prescribing explanation to benefit sentient beings, there are also two parts: first, stating the name and generally encouraging it. All sentient beings that one sees must be benefited and made happy; hence it says: "One should, for all..." and so forth. The sūtras expound the two trainings of concentration and wisdom, while the vinaya is the training in precepts. Since the bodhisattva deportment is the universal path of benefiting sentient beings, the three trainings are adduced to cause one to teach the three bodies and the three virtues: the training in precepts is the dharmakāya, the training in concentration is liberation, and the training in wisdom is prajñā. From "If in illness..." onward, it specifically lists the circumstances for explanation, within which there are three parts: First, encouraging explanation in the face of retribution obstacles. Places are broadly shared and common to all; hence it also generally cites the sutras and vinaya, meaning the retribution body's diseases, state wars, the rampant rise of bandits and thieves, the death of loved ones, the demise of masters and elders, and the morning memorial days through the seven-sevens [forty-nine days]. Whether for oneself or others, one should explain the Great Vehicle to make them contemplate the retribution aggregates as the virtue of the dharmakāya; that is, using the dharmakāya as the remedy. Next, from "gatherings and assemblies..." onward, regarding circumstances of gain and decline, it encourages explanation in the face of affliction obstacles. Wherever there are gatherings, assemblies, and places of perpetual merit; travelers returning from afar; meetings of relatives and guests; conducting livelihood and seeking gain; or facing water, fire, adverse winds, and black gale-blown ships without any safe haven; or encountering rākṣasa demons in rivers or the great ocean, suffering distress and urgency—one must focus exclusively on the precepts of Buddha-nature to unpack and explain the doctrinal principles, making them contemplate afflictions as the virtue of prajñā; hence it says "these sūtras and vinaya," which uses the saṃbhogakāya as the remedy. From "and even..." onward is the third: encouraging explanation in the face of karmic obstacles. Because afflictions are manifold and cannot be exhausted in speech, it briefly lists three or five and continues by citing karmic obstacles; hence it says "and even." "All..." and so forth is a general statement. The causes of the three types of karma differ—killing, stealing, and the like; hence it says "all." "The three retributions" means that all karma has three retributions: creating karma in this body and experiencing retribution in this very body is called retribution in the present life; creating karma in this body and receiving retribution in the next life is called retribution in the next rebirth; creating karma in this lifetime and receiving retribution only after two or three rebirths is called retribution in subsequent rebirths. When one's body is in the eight difficulties, it is called the karma of the eight difficulties. Committing the seven rebellious acts is called the karma of the seven rebellious acts. Or being in prison and bound hand and foot by others, hence it says "manacles and fetters" and so on. The poisons of the three karmas are numerous—whether singular or combined, whether concerning one person or seven persons; as for illness, that is the karma of killing. These various differences are all karmic retributions with nowhere to flee, and here too one is strictly confined to explaining the precepts to make them contemplate the tied-up karma as the virtue of liberation. Therefore, the Tripiṭaka of the Great Vehicle expounds the three bodies throughout, and remedies are applied according to distinctions; thus the list in the text contains both distinct and common aspects. If one can accord with the teachings to benefit and gladden sentient beings, one will evoke the unseen assistance of the noble ones to be liberated from all difficulties. Even if one does not evoke the noble ones and merely harms the physical body, for oneself and others to be perfumed by hearing it at the point of death becomes a seed, and encountering future Buddhas will invariably stem from this. Therefore, it is enjoined that bodhisattvas must constantly explain the Great Vehicle sūtras and vinaya and the meaning of the three virtues. From "Yet a newly enlightened..." onward, concludes the offense. Those whose practice and understanding are not yet complete are all called "new."

3.6

Next, from "In this way..." onward, in the second part concluding the exhortation and referring to the wider context: the sounds of "brahmadanda" (fandan) and "fantai" are close; here it is translated as "silent expulsion." Because foul speech troubles the Saṃgha, this penalty is applied. In that chapter it explains this at length, hence it refers to it. Below, the fifth major section clarifies this meaning. Within "Therefore..." there are also two parts: first, the direct explanation; next, the concluding exhortation.

3.7

Forty: The precept against being selective as an ordination master. When a bodhisattva benefits sentient beings, whenever there is an opportunity, they should respond. How could one allow someone to travel a thousand leagues to seek and request [the precepts], only to give rise to an angry and hateful heart instead? Because this contradicts the great vows, it is instituted as an offense. It specifically possesses five conditions: 1. One personally understands the precept teachings; 2. The other person seeks to receive them; 3. The other lacks the seven impediments; 4. One gives rise to an evil mind instead; 5. One does not immediately confer them—then one commits an offense. Regarding the text, there are three parts: first, stating the title and establishing the rule, listing the persons one should not discriminate against; second, from "one should teach..." onward, prescribing that one should screen their karmic retribution and clothing; third, from "if only they understand..." onward, presenting the correct and revealing the wrong, concluding the offense for violating the rule. The first is as in the text. The second section also has three parts: first, screening and indicating the garment colors. Blue-green refers to azurite, mineral green, and the like; yellow refers to yellowish-brown; red refers to gandha color [faded red/ochre]; black refers to house soot black and the like; and purple is earth color. When these five colors are blended and dyed with one another, they are called improper colors. Whatever is worn must be dyed and spoiled in color; hence it says "all." Next, from "if they wish to..." onward, instructs that one screen for karmic obstacles. The "seven rebellious acts" refers to adding the killing of an upādhyāya and an ācārya to the five rebellious acts. As for "shedding the blood of a Buddha's body," although there is no such incident in the final age today, destroying stūpas, demolishing monasteries, or burning sūtras and images are also of this category. As for "breaking the Saṃgha by karman and the turning of the Dharma wheel," after the Buddha's parinirvāṇa, although there is no separate heterodox karman to break the correct karman or obstructing the principle of the initial turning of the Four Truths, causing obstruction and hindrance is also of this type. "Noble ones" refers to the Saṃgha of the four fruits. Third, from "leaving the household..." onward, points out the correct Dharma. Both the Great and Small deportments share this rule. If, in the Vimalakīrti Sūtra, the two monks bow at Vimalakīrti's feet, that was paying reverence upon hearing the Dharma. In the Lotus Sūtra, Bodhisattva Never Disparaging bowing to the four assemblies was simply contemplating the equality of nature, manifesting the dharmakāya, and setting aside offenses to benefit beings; it was not instituted by the Buddha. Here it is the constant rule for bodhisattvas; one must not arbitrarily cite other texts to claim that the Buddha prescribed bowing to laity. Third, presenting the correct and revealing the wrong, and concluding the offense for violating the rule, is as in the text.

3.8

Forty-one: The precept against acting as an ordination master for the sake of profit. Only if one's own practice is established can one transform others. When one actually knows nothing, falsely claims to understand, aims for fame and profit without benefiting others, and brings ruin upon oneself while leading others into downfall, it is therefore instituted as an offense. It specifically possesses four conditions: 1. Inwardly truly lacking knowledge; 2. Outwardly seeking others' circumstances; 3. Driven by greed for fame and profit; 4. Conferring the bodhisattva precepts—then one commits an offense. Regarding the text, there are three parts: first, stating the title and indicating the correct understanding; next, from "If they do not..." onward, showing the marks of lack of knowledge; third, from "Yet a bodhisattva..." onward, concluding the offense for violating the rule. Under the first, first, regarding the "seven impediments," the seven rebellious acts obstruct the precepts, hence they are called impediments. Regarding "violating the ten precepts" and so forth, this teaches the method of repentance. The ten precepts are the ten major precepts. Regarding "the thousand Buddhas of the three periods," this means bowing to the thousand Buddhas of the past, future, and present. In the past Glorious Kalpa, starting from Prabhāpāla (Huaguang) Tathāgata and ending with Vipaśyin Buddha; in the future Constellation Kalpa, starting from Sūryaprabha (Riguang) Tathāgata and ending with Sumeruketu (Xumixiang) Buddha; in the present Auspicious Kalpa, starting from Krakucchanda Buddha and ending with Rucika (Louzhi) Tathāgata. Regarding "various extraordinary signs," one might hear a voice in empty space saying 'vinaya basket', or receive an imprint on one's arm reading the characters 'sin eradicated', and so forth, then it is attained. "Eradicating sins" means that both prohibited and natural [offenses] are eliminated. If one relies on the Small Vehicle's ritual repentance, natural offenses are not eliminated. For example, sexual misconduct, theft, killing, and lying are inherently evil in nature; these are called natural offenses. Matters such as drinking alcohol are instituted by the Buddha to be maintained; violating the rule constitutes an offense, called a prohibited offense. For all natural offenses, whether one has received the precepts or not, committing them brings sin, and keeping them brings merit. As for prohibited precepts, if not received, committing them brings no sin. A person who has received the precepts adds a prohibited aspect on top of each natural precept, in order to prevent committing natural offenses. On prohibited precepts, one merely guards the single prohibited aspect. If kept, their virtue pervades empty space; if broken, both prohibited and natural offenses are incurred together. Repentance merely remedies the violation of the rule and restores original purity. If one owes wealth or life, it must still be repaid in the fruit-stage. Hence we know that in the Small Vehicle, natural offenses are not eliminated. Question: If one has not received prohibited precepts, does observing them bring merit? Answer: Observing in response to a particular object brings a single merit; it is not like receiving them where an exalted mind is aroused, and under the words of the karman, [the precept] arises throughout the dharmadhātu. Hence the sūtra says: 'Better to arouse all precepts at once (due to karman) than to violate all precepts at once (due to lack of karman).' Furthermore, the Yingluo jing says: 'One who has violations is called a bodhisattva; one who has no violations is called an outsider.' Now, contemplating signs from the great fruit, past deeds are doubly eliminated, so repentance is made to eradicate them. Regarding "if there are no auspicious signs" up to "nor is it eliminated," this clarifies that for those who, having previously received them, later retrogress from the bodhicitta and commit the aggravated ten evil acts, violating the ten major precepts—these two kinds of people who have lost the precepts, as well as those of middling and lower minds who violate the ten major precepts without losing the precepts—if they repent without seeing the signs, the sin is also not eradicated, which is called fruitless. Since these are not the seven impediments, all are permitted to receive them again, hence it says "and may receive them additionally." Tiangong says: Examining the lower fascicle of the Brahmajāla Sūtra, it says "is also not eradicated" (yibudemie); the character "precept" (jie) is an error. Therefore, a bodhisattva may receive them repeatedly without any procedure of renunciation. Regarding losing the precepts, the Bodhisattva-śīla Sūtra (Shanjié jing) says: "There are two causes and conditions for losing the bodhisattva precepts, as listed above. Apart from these two causes, even if one transmigrates through the four destinies in other lives, the precept-essence always endures" (and so forth). Regarding "face-to-face" and so forth, one requests a bodhisattva monk capable of eliminating evil to be the confession master, saying: 'Mindful Bodhisattva! I, so-and-so, now request the Bodhisattva to be the master for the confession of minor defilement offenses. May the Bodhisattva act as my confession master out of compassionate pity.' (Three times.) Next, the direct repentance (kneeling with palms together): 'Mindful Bodhisattva! I, so-and-so, for deliberately not listening to the Great Vehicle Dharma, have committed a minor defilement offense. Now I reveal and confess it to the Bodhisattva. Repenting brings peace and happiness; not repenting brings no peace and happiness. Recollecting and revealing it, knowing it I dare not conceal it. May the Venerable One remember my pure precept-body, fully endowed with the pure poṣadha.' (Three times. The confession master says:) 'Reproach your own mind; you should give rise to revulsion.' (Replied as stated. This is drawn from the karman of the Tang Tripiṭaka Master.)

3.9

The phrase 'clearly understanding each and every one' refers to separately explaining the aforementioned seven obstructions, ten major [precepts], and forty-eight minor [precepts]; hence it says 'each and every one', and so forth. From 'If one does not...' downward, it next demonstrates the marks of ignorance and blindness regarding the teaching. Blind to the threefold training of the Mahāyāna sūtras and vinaya, it therefore says 'does not understand the Mahāyāna', and so forth. Blind to the perfect principle, it therefore says 'does not understand the supreme truth.' The two words 'does not understand' govern all the phrases below. Blind to the stages of the Mahāyāna, it therefore says 'does not understand the nature of practice-seed', and so forth. Regarding the 'nature of practice-seed' (xízhǒngxìng): practicing until it becomes one's nature refers to setting out toward the stages of the ten abodes. Second, the 'nature of nurturing' (zhǎngyǎngxìng): distinguishing medicine and illness to nurture and guide [beings]. In the lower fascicle of the Brahmajāla Sūtra, there is the 'nature-seed nature'; relying on the prior practice-nature to achieve this nature, it is called the 'nature-seed nature', which comprises the stages of the ten practices. Third, the 'indestructible nature' and the 'path-seed nature' refer to the stages of the ten dedications. These stages are exceedingly profound; hence they are likened to a vajra that is indestructible, capable of seeing the nature of the Middle Way seed. Fourth, the 'true Dharma-nature' is also called the 'noble-seed nature'; this is the noble path manifesting in the ten grounds, hence called 'true'. These designations are according to the distinct, gradual stages of practice. As for the stages of the perfect teaching, they are fully like the initial stage of generating the aspiration [for enlightenment] in the Avataṃsaka Sūtra, where one achieves the root of the dharmakāya through the eight aspects of attaining enlightenment; although the names are shared with the distinct [teaching], their principles are completely round and interfused. All forty-two stages destroy the subtle ignorance beyond the three realms that obscures the principle, fully explained in the Fahua xuan[yi] and elsewhere. The phrase 'how many of them' and so forth indicates blindness to the marks of the practices of contemplation methods. In both the distinct and perfect [teachings], there are differences in wisdom and severing [delusions], which accounts for the variations in number. In the ten abodes, the contemplation of emptiness is 'entry'; in the ten practices, the contemplation of provisionality is 'exit'; hence it says 'entry and exit'. As for the 'ten dhyāna-factors': the fundamental four dhyānas are practiced in common by the three vehicles and admit no distinction between the biased and the perfect; therefore one must understand them well. The *Vibhāṣā* asks: 'There are eighteen dhyāna-factors; how many substantial essences do they possess?' It answers: 'Only ten, because the rest share identical names.' The first dhyāna has five factors: (1) examination (vitarka), (2) investigation (vicāra), (3) joy (prīti), (4) bliss (sukha), and (5) one-pointedness of mind (ekāgratā). Coarse mental activity is called examination; subtle mental discrimination is called investigation; delight of the mind is called joy; delight of the body is called bliss; that which enables the sovereign mind to be focused on one object is called one-pointedness of mind. The first two are antidotes, while joy and bliss are benefits; the factor of one-pointedness of mind is the support for both. The second dhyāna has four factors: (1) internal clarity, (2) joy, (3) bliss, and (4) one-pointedness of mind. Internal clarity, free from the roots of the previous examination and investigation, is an antidotal factor; the other three share identical names, analogous to the first dhyāna. The third dhyāna has five factors: (1) equanimity, (2) mindfulness, (3) wisdom, (4) bliss, and (5) one-pointedness of mind. Being free from joy without regret is called equanimity; loving mindfulness of the third dhyāna is called mindfulness; the mind of discernment is called wisdom. These two are antidotes; the other two share identical names, known by analogy to the previous. The fourth dhyāna has four factors: (1) neither-suffering-nor-pleasure, (2) equanimity, (3) mindfulness, and (4) one-pointedness of mind. Accompanied by equanimity, the internal mind is balanced and distinct from the third dhyāna, termed 'neither-suffering-nor-pleasure.' This is one benefit; the other three share identical names, evident by analogy to the previous. Here, summarily indicating their substantial entities, it speaks of ten factors: namely, five factors of the first dhyāna, one of the second dhyāna, three of the third dhyāna, and one of the fourth dhyāna. Because the contemplation methods are manifold, it says 'all practical methods.' This concludes the marks of practice. The phrase 'each and every one' and so forth summarizes the failure to understand the teachings, principles, stages, and practices. Third, the transgression of the prohibition is established.

3.10

Forty-second: The precept against expounding the bodhisattva's vinaya precepts to evil people. The vinaya precepts are called the secret treasury and must not be casually conferred upon people; it is feared that heterodox and external persons seeing the text would be blind to its intent, ignorant of what is permissible and what is forbidden, and mistakenly give rise to slanderous remarks, which brings no benefit to oneself or others. Therefore, the transgression is instituted. Specifically, it possesses four conditions: (1) facing a heterodox or evil person, (2) knowing them to be such, (3) seeking personal gain, and (4) expounding even a single precept; then one incurs an offense. The text has three parts: first, stating the title and establishing the prohibition; second, from 'such evil people' downward, clarifying the fault of their refusing to receive the precepts; third, from 'yet this bodhisattva' downward, establishing the offense for violating the prohibition. In the first part, it says 'to those who have not yet received...', and so forth. Question: Since it says that one must not expound them to anyone who has not received the bodhisattva precepts, and the laity belongs largely to this category, yet nowadays people recite and expound them without any distinction and many thus incur this offense, what is the meaning of this? Answer: The Buddha's intent encompasses multiple meanings; here one should follow the inner principle. The *Bodhisattvabhūmi* states that when one wishes to receive the precepts, their marks should first be explained to them so they can observe beforehand whether they can uphold them or not; thus it is permissible to expound them generally to those with faith who have not yet received them. Furthermore, when the two monastic assemblies first receive the *Dharmaguptaka-vinaya* (Sifen lü), both the people and the teachings encourage generating the supreme mind to seek the threefold cumulative pure precepts for unsurpassable bodhi. What dharma do the threefold cumulative pure precepts not encompass? Although the Hinayana lacks the meaning of the three accumulations, once they have generated the perfect bodhicitta, the Dharma follows the person. The five categories of offenses are common to both Mahāyāna and Hīnayāna, and the holy practices of the bodhisattva in the Nirvāṇa Sūtra extensively list the ten precepts and the five factors; hence we know that the *Dharmaguptaka-vinaya* of the monks and nuns in this land are indeed the precepts of a bodhisattva. The Lotus Sūtra reveals that both persons and dharmas are all perfect; different paths lead to the same destination, so what is there that is Hinayana? As long as there is no slander, both recitation and explanation are permitted. If so, is there no need to receive them reciprocally? Answer: Reciprocal receiving merely increases the categories and items; the mental essence fundamentally is not generated twice. The simultaneously formed unmanifest [precept] concerns conventional worldly manifestation, their respective karmic essences; the path-concomitant precept is universally one both horizontally and vertically. Being generated throughout the dharmadhātu is horizontal; not perishing across other lives and other persons is vertical. The 'great precepts of the thousand Buddhas' broadly refers to the number in the Auspicious Kalpa. 'Wrong views' refers to the ordinary lack of faith outside of external paths and evil people, which is termed wrong. 'Except for a king': even if a king holds wrong views, it is permissible [to expound the precepts], out of fear that suspicion or false accusation would bring harm to the Dharma. Second, clarifying the fault of their refusing to receive the precepts: collectively designating external and heterodox persons as 'evil people'. Lacking faith and not receiving them, they have no shame and no conscience, like beasts. Although they have a mind, they lack discernment, which in principle is identical to having no mind; hence they are likened to wood and stone. Having no share in the internal Dharma, they are called outsiders. Lacking perfect right view, they are called people of wrong [views]. Third, the transgression of the prohibition is established. Regarding 'the seven Buddhas': all Buddhas equally receive these precepts; here they are listed summarily starting from the most recent, hence it speaks of the seven Buddhas.

3.11

Forty-third: The precept against intentionally violating the prohibitive dharmas. The bodhisattva's vinaya possesses both vehicle and precepts; it is the boat and oar across the two kinds of death, the ford and bridge to the other shore. Now, to conversely violate them oneself, and furthermore to disparage them, saying either through evil talk of emptiness that there is neither upholding nor violating, or that it is merely an expedient means of the Buddhas to frighten people into entry, lacking faith that the precept deities secretly assist and covertly protect—this is like weeds in a fertile field, a corpse in the ocean of precepts; slandering the vaipulya teachings, this fault exceeds the seven cardinal sins. In addition to any particular violation, this precept is established separately. Specifically, it possesses four conditions: (1) receiving the precepts with faith, (2) facing an object, (3) intentionally generating a disparaging mind, and (4) disparaging even a single precept; then one incurs an offense. The text has two parts: first, stating the title and rebuking; second, from 'if one violates' downward, establishing the offense for violating the prohibition. The first part has three aspects: clarifying that one cannot consume worldly offerings, next, from 'five thousand' downward, clarifying that ghosts and spirits rebuke [such a person], and third, from 'all worldly people' downward, clarifying the scorn and curses of the entire world. In the first part, there are two losses: first, losing present offerings made in faith; second, stealing the king's water and land. Because past lands renounced their earth and water to those who uphold precepts, those without precepts who pay taxes cannot be called thieves; but now, stealing both precepts and taxes, acting as a thief and drinking like a thief, all ghosts and spirits call them great thieves. Next, regarding the rebuke of ghosts and spirits: when the precepts are intact, they benefit beings, and spirits protect while ghosts revere; now that one has violated them, the spirits depart and the ghosts bully them, so five thousand [ghosts] block them in front, cursing them as thieves, detesting their coming and going, sweeping behind them to obliterate their footprints, and eradicating the places where they dwell. Third, the scorn and curses of the entire world. Next, the transgression of the prohibition is established, both being as in the text.

3.12

Forty-fourth: The precept against disrespecting the sūtras and vinaya. Understanding does not arise in isolation; it is obtained by relying on the teachings. They are the parents of the dharmakāya and the teachers of all Buddhas; wherever the sūtra scrolls reside, the Three Jewels are fully present. If one has slight understanding oneself and demands private respect from others, yet understanding is born from the teachings and one treats the teachings with negligence, then both self and others lose respect, and merit and blessings sink into ruin; therefore, an offense is instituted. Specifically, it possesses four conditions: (1) there are Buddhist sūtras and vinaya, (2) not copying or transmitting them, (3) not generating reverence, and (4) placing them in a lowly position; then one incurs an offense. The text has four parts: first, stating the title and encouraging upholding; second, from 'flaying the skin' downward, showing the method of copying; third, from 'constantly with' downward, encouraging preserving and making offerings; fourth, establishing the offense for violating the prohibition. The first is as in the text. Regarding 'flaying the skin' and so forth: first, difficult practices are cited to admonish the mind. As the Dazhidulun states: A brahmacārin who loved the Dharma sought to know the noble Dharma throughout Jambudvīpa for twelve years without obtaining it. At that time, there was no Buddha Dharma in the world, and the Buddha Dharma had vanished. A brāhmaṇa said, 'I have a Buddha verse; if you truly delight in it, I shall give it to you.' He replied, 'I truly delight in it.' The brāhmaṇa said, 'If you truly delight in it, you must use your skin for paper, your bones for pens, your marrow for water, and your blood for ink.' Acting precisely according to his words, he was able to write down the Buddha verse. The verse said: 'One should practice according to the Dharma; one should not practice what is not Dharma. In this world and in future worlds, the practitioner of Dharma rests in peace.' From 'bark of trees' downward, it next cites easy practices to encourage copying. Third, in encouraging preserving [the texts], the 'seven jewels' refers either to one among the seven or all seven, used to make sūtra cases and the like. 'Priceless incense and flowers' means that because they are singularly precious and treasured, they are called priceless. Thus the Lotus Sūtra says: 'This incense of six zhu is worth the sahā world,' and so forth. Fourth, the offense is established, as in the text.

First 12 of 23 passages. Read on

Linked texts (1)

天台菩薩戒疏 — Classical Chinese