佛遺教經論疏節要 1

English (machine translation) 1

Language: English

1.1

Translated by Kumārajīva, Tripiṭaka Master of the Yao Qin dynasty.

1.2

Abridged to essentials by the Śramaṇa Jingyuan of Jinshui.

1.3

Supplementary notes added by the Śramaṇa Zhuhong of Yunqi.

Explicating this sūtra is divided into two parts: first, a general overview of the meaning of the sūtra; second, an individual exposition of the sūtra text. First is the general overview of the meaning of the sūtra.

1.5

Now, as for expounding both transforming and regulating teachings side by side, and setting forth both precepts and concentration together, nothing surpasses the Fo yijiao jing. As for probing investigations and explanations, and inspiring and guiding practice, nothing is deeper than Aśvaghoṣa's treatise. Thus the treatise master's illumination of the Fo yijiao jing is also just like Nāgārjuna's elucidating the Pañcaviṃśatisāhasrikā Prajñāpāramitā. The latter harmonises existence so that it is identical with emptiness; the former supports the vinaya in order to expound meditative concentration. Therefore, proclaimed thrice at midnight, the jewel of perfect precepts adorns the body; the seven divisions for superior practitioners nourish the Dharma-milk to prolong life. Whereupon, with few faults and few regrets, the two vehicles thereby achieve success; with phenomena being identical with mind, the three grades of worthies herein fulfill their fruits. Were it not for the supreme sage leaving down his final model, how could it have reached this point? In the past, after Master Kumārajīva translated the sūtra, Tripiṭaka Master Paramārtha sequentially translated the treatise. Thus Emperor Taizong of the Tang issued an imperial decree, cherishing the sacred teaching forever and contemplating its widespread propagation, which is recorded in the literary collections. Bright and clear, like hanging the sun and moon in the azure heavens, it caused all things to behold it. As for the ancient worthies who elucidated the sūtra, although they provided chapter headings, few have been transmitted through the passing of years. In recent times, the Venerable of Gushan reverently looked to the sūtra and authored a commentary, but mostly followed the Tiantai teachings, thereby causing followers of other lineages to think without learning. Furthermore, Vinaya Master Zhenwu annotated the sūtra using the treatise; although he did not forget the source, he retained the Sanskrit words and lacked Chinese translations. Jingyuan has long lamented that the lasting fragrance of this text was not complete; thereupon, examining the normative teachings of the sūtras and treatises and assembling the profound statements of various masters, he hopes that later generations will all receive its benefit.

1.6

[Supplementary note] Before the preface, it ought to say: "Explicating this sūtra is divided into two parts: first, a general overview of the meaning of the sūtra; second, an individual exposition of the sūtra text." Only then does it correspond to the next rubric. The old edition lacked this; I have now supplemented it. Regarding the term "essentials" (jieyao): this sūtra has both a treatise and a commentary, and Master Jingyuan merely extracted and abridged the treatise and commentary to compose this commentary.

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Second, an individual exposition of the sūtra text (three parts): first, explaining the title; second, presenting the translator; third, explaining the meaning of the text. First is explaining the title.

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Sūtra of the Buddha's Bequeathed Teaching (Fo yijiao jing).

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Sūtras have two titles: general and specific. "Buddha's Bequeathed Teaching" is the specific title; "Sūtra" is the general title. In Sanskrit, it is fully stated as "Buddha"; here it is translated as "Awakened One", referring to one who is awakened to nature and characteristics. It possesses three meanings: first, self-enlightenment, awakening to the fact that one's own mind originally has no arising or ceasing; second, enlightening others, awakening to the fact that all phenomena are nothing other than suchness; third, perfection of enlightenment, when the principle of the two enlightenments is roundly perfected, it is called "perfection". According to the Qixin lun, three meanings are also displayed: first, initial enlightenment, which is the wisdom that can realise; second, original enlightenment, which is the principle realised; third, ultimate enlightenment, where wisdom and principle merge and initial and original [enlightenment] are non-dual. Furthermore, the first roll of the Buddhabhūmi-śāstra states that "Buddha" has ten meanings, which are omitted to avoid prolixity. "Bequeathed teaching" means leaving behind instructions and admonitions to urge those various capacities. "Teaching" (jiao) means to emulate (xiao), causing sentient beings to emulate it. "Sūtra" in Sanskrit is sūtra; anciently translated as "matching warp" (qijing), the correct translation is "thread". Since this land does not value the term "thread", "sūtra" (jing) is retained. The Buddhabhūmi-śāstra states: "Because it can string together and gather in, it is called a sūtra." This is because the Buddha's bequeathed teaching strings together the intended meanings and gathers in the sentient beings to be transformed.

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Also named: Sūtra of the Brief Admonition Spoken by the Buddha upon Approaching Nirvāṇa (Fo chui niepan lueshuo jiaojie jing).

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Now, the primary title above presents person and Dharma together to mark its designation. This alternate title is also like this, differing only in extent. The Sanskrit sound nirvāṇa is called "extinction and crossing over" in Qin speech; its meaning is translated as "perfect quiescence". Examining the Yogācāra (Weishi) texts, there are four kinds: first, prakṛti-viśuddha-nirvāṇa; second, sopadhiśeṣa-nirvāṇa; third, nirupadhiśeṣa-nirvāṇa; fourth, apratiṣṭhita-nirvāṇa. If one preliminarily divides the text and picks out the words to state the meaning, it also possesses two kinds: when the Buddha speaks admonitions and the Way pervades and virtue is bestowed, that is sopadhiśeṣa[-nirvāṇa]; while approaching nirvāṇa, with the body reduced to ashes and wisdom extinguished, that is nirupadhiśeṣa[-nirvāṇa].

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[Supplementary note] "Approaching" (chui) means "drawing near to". Approaching nirvāṇa is like saying drawing near to the end. When worldly people draw near to the end, their words are necessarily most crucial; hence they are called "testamentary instructions". How much more so the bequeathed teaching of the compassionate father of the four kinds of beings upon approaching extinction! For descendants to turn their backs on the testamentary instructions of their ancestors, or for sentient beings to turn their backs on the bequeathed teaching of the ancient Buddha, are both called great rebellions. Can one not be prudent regarding this?

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Second, presenting the translator.

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Translated by Kumārajīva, Tripiṭaka Master of the Yao Qin dynasty.

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Yao Qin is the Later Qin; the ruling surname was Yao, and his personal name was Xing. Fully stated as Kumārajīvabhā [Kumārajīva], here translated as "youthful longevity", because at the age of a youth he possessed the wisdom of an elder. His translation and propagation of sūtras and treatises, and his magnificent achievements and flourishing virtue, are detailed in his biographical accounts. Regarding "translator" (yi), the Autumn Offices, Minister of Crime of the Rites of Zhou says: "The official who managed language in the north was called the yi."

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[Supplementary note] Under "explaining the title" there should be the rubric "presenting the translator"; the old text lacked it, so I have now supplemented it.

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Third, explaining the meaning of the text (seven parts): from the first, the division on the preface, to the seventh, the division on leaving various [kinds of] anātman (etc.). Relying on the treatise of our patriarch Aśvaghoṣa, there are seven major rubrics: first, the division on the preface; second, the division on cultivating worldly virtues; third, the division on accomplishing the transworldly virtues of great beings; fourth, the division on displaying ultimate and profound virtues; fifth, the division on displaying the definitive nature of entering realisation; sixth, the division on distinguishing those who have not entered the supreme realisation in order to sever doubt; seventh, the division on leaving various kinds of naturally pure anātman. Most sūtra texts generally clarify three divisions: first, the division on the preface; second, the main teaching; third, the dissemination. The preface has the distinction between establishing faith and initiating the teaching; this present sūtra only has the initiation and the main teaching, but lacks the establishment of faith and dissemination. This is of the same principle as the Heart Sūtra. Furthermore, the present commentary translates Sanskrit into Chinese, and in stating phrases and explaining meanings, it mostly records the commentary of Gushan. As for translating mahāyāna as "great vehicle", it complies with the purport of the Qixin lun. Where it analyzes notes, sets rubrics, and cites texts for proof, slight revisions have been made. As for judging teachings and responding to capacities, it additionally cites ancestral admonitions as its authoritative valid testimony.

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First, the division on the preface (six parts): first, the Dharma Master's accomplishment of ultimate virtue; second, opening the Dharma-gate's accomplishment of ultimate virtue; third, the disciple's accomplishment of ultimate virtue; fourth, the great universal characteristic's accomplishment of ultimate virtue; fifth, the particular characteristics of cause and fruit's accomplishment of ultimate virtue; sixth, distinguishing the universal characteristic's accomplishment of ultimate virtue.

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First, the Dharma Master's accomplishment of ultimate virtue.

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Śākyamuni Buddha.

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"Śākya" is translated here as "Capable of Benevolence", which is the clan surname. "Muni" is translated here as "Silent Sage", which is the style name. Hence Aśvaghoṣa's treatise states: "'Capable of Benevolence', due to the nobility of the family clan, is the particular characteristic. 'Silent Sage', due to the purity of his own essence, is the universal characteristic. Both universal and particular are unified solely by the Buddha; it is one of the ten titles." Thus "Capable of Benevolence" pertains to phenomena as particular, while "Silent Sage" pertains to principle as universal. The Buddha subsumes both universal and particular, and principle and phenomena harmoniously penetrate; is this not the Great Awakened One alone? Thus the Great Awakened One is taken as the Great Dharma Master.

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[Supplementary note] Question: The compilation of various sūtras all say "Thus have I heard" in order to sever three doubts. Why is this not so here? Answer: First naming "Śākyamuni Buddha": the Buddha does not name himself, so it is not the Buddha rising again—the first doubt is severed; stating "Śākya", it is not a Buddha from another realm who has arrived—the second doubt is severed; stating "Śākya", it is not Ānanda attaining buddhahood—the third doubt is severed. This is an instance of altering the conventional form yet conforming to the standard.

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Second, opening the Dharma-gate's accomplishment of ultimate virtue.

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First turning the dharmacakra, he delivered Ājñāta-Kauṇḍinya.

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When the Buddha first attained awakening, he turned the dharmacakra of the four truths thrice in Mṛgadāva. "Dharma" means standard and holder. "Wheel" (cakra) is named by metaphor, like the wheel of a monarch. If explained according to Dharma, roundly crushing obstacles and afflictions is called "turning the dharmacakra". The Abhidharmakośa-śāstra also calls it the brahmacakra, because it is turned by the Great Brahmā that is the Tathāgata. The Da shu states: "Its flowing propagation and perfect penetration is named a 'wheel'; going from myself to another is named 'turning'." "Kauṇḍinya" is translated as "fire vessel", which is the clan surname. "Ājñāta" is translated as "having known", which is the personal name. However, the Sūtra of Forty-two Sections speaks of the five persons including Kauṇḍinya: first, Kauṇḍinya; second, Aśvajit; third, Bhadrika; fourth, Daśabala-Kāśyapa; fifth, Mahānāman. Here it only marks the foremost in order to subsume the remaining four. Now, this accomplishment of the Dharma-gate consists of the first turning of the dharmacakra and the final preaching of the Dharma; the subsequent accomplishment of disciples consists of Kauṇḍinya and Subhadra. The skill of the sage's wisdom matches meanings across alternating lines.

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Third, the disciple's accomplishment of ultimate virtue.

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Finally preaching the Dharma, he delivered Subhadra.

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The basic treatise explains this in terms of two kinds of pure dharmas; this phrase is the pure dharma of nirvāṇa, while the preceding phrase "first turning the dharmacakra" is the pure dharma of the bodhimaṇḍa. "Subhadra" is translated here as "Fine and Worthy" or "Good and Worthy", which is the name of a non-Buddhist. He lived in the city of Kuśinagara at the age of one hundred and twenty. Hearing that the Buddha was entering nirvāṇa, he only then went to the Buddha's place. Hearing the eightfold noble path, his mind opened and became clear, and he thereupon attained the first fruit, subsequently leaving the household life under the Buddha. Then [the Buddha] extensively expounded the four truths for him, and he immediately became an arhat.

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Fourth, the great universal characteristic's accomplishment of ultimate virtue.

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Those who should be delivered were all delivered.

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This means that those delivered in the intermediate period were immeasurable; hence it is rubricated as the "great universal characteristic".

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[Supplementary note] Since those delivered in the intermediate period were immeasurable, the capacities addressed were not of one kind. Beginning with Kauṇḍinya and ending with Subhadra, it seems exclusively for the Small Vehicle, yet in fact it embraces the Great Vehicle as well.

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Fifth, the particular characteristics of cause and fruit's accomplishment of ultimate virtue.

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Between the twin śāla trees, he was about to enter nirvāṇa. At this time, midnight was quiet and without a sound.

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Because he went to the twin trees and only then manifested extinction, the treatise calls this the "particular characteristic of the cause". "Śāla" is translated here as "firm". Speaking of "twin trees": their upper branches joined together, and their lower roots were connected; one flourished while the other withered—their joining together resembled intertwined branches, and their flourishing and withering resembled trees yielding to each other. Their flowers were like lotuses, their fruit as large as vases, and their sweetness like honey. According to the Nirvāṇa Sūtra, there was a pair in each of the four directions, representing the four virtues in order to break the eight inversions; if relying on the three-roll sūtra text, it seems there was only one pair, in order to break annihilationism and eternalism. This is also what is differently seen by the two capacities of the great and small. "About to enter nirvāṇa": "about to enter" is the cause, and "nirvāṇa" is the fruit. Hence the treatise calls it the "particular characteristic of cause together with fruit". Above, it was clarified that if the twin trees represent the four virtues, that is apratiṣṭhita-nirvāṇa; the present text means relinquishing sopadhiśeṣa to enter nirupadhiśeṣa. Regarding "midnight": this accomplishes two kinds of middle ways, hence the treatise calls it the "universal particular characteristic": first, the middle way of correct awakening; second, the middle way that transcends correct awakening. Thus we know that entering extinction at midnight represents transcending the two extremes of annihilationism and eternalism. "Quiet and without a sound": having transcended the middle way of correct awakening, the treatise calls it the "particular characteristic of the fruit". "Quiet" means that its self-nature is free from thought. "Without a sound" means that its self-nature is beyond predication. This is prakṛti-viśuddha-nirvāṇa, beyond mind and speech; it is also the "nirvāṇa fruit free from thought and beyond predication in its self-nature" in the basic treatise.

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[Supplementary note] First, it is free from annihilationism and eternalism; second, it also does not abide in being free from annihilationism and eternalism. Not abiding in being free from annihilationism and eternalism is precisely the middle way of transcendence; this is the particular characteristic of the Buddha fruit.

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Sixth, distinguishing the universal characteristic's accomplishment of ultimate virtue.

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For the sake of the disciples, he briefly expounded the essentials of the Dharma.

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The distinction in the status of persons regarding the foremost assembly and retinue: "the" (zhu) means not one. Learning stands behind the master, hence they are called "younger brothers" (di); understanding is born from the master, hence they are called "sons" (zi). Regarding "briefly expounded the essentials of the Dharma": this is the distinction in the status of worldly and transworldly dharmas. The second division below is the worldly dharmas; from the third to the seventh, all are transworldly dharmas. The division on the preface ends here.

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[Supplementary note:] As for "briefly explained the essentials of the Dharma," as his passing was impending there would be no further gathering, and in the middle of the night time was short; therefore he spoke of it briefly, taking only its essentials. Those who hear it ought to devote their whole minds to it.

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Part Two: Cultivating Mundane Merits (three parts): first, the merit of counteracting evil karma; second, the merit of counteracting and stopping suffering; third, the merit of counteracting and eliminating afflictions. These are precisely the three obstacles: suffering is the obstacle of retribution, and the remaining two are as in the text. Cultivating these countermeasures only stops one from falling into the four destinies and does not yet transcend the three realms; therefore, it is collectively clarified as mundane merits. First, the merit of counteracting evil karma (four parts): first, relying on the fundamental pure precepts; second, the pure precepts of expedient seclusion; third, concluding by demonstrating that the two precepts can generate concentration and wisdom; fourth, separately presenting the five exhortations to cultivate the benefits of the precepts. First, relying on the fundamental pure precepts.

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"You bhikṣus, after my passing, should honor, treasure, and respect the prātimokṣa, like one in darkness encountering light, or a poor person finding a treasure. You should know that this is your great master; if I were to abide in the world, it would be no different from this."

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Bhikṣu is a Sanskrit term containing three meanings: first, terrifying Māra; second, mendicant; third, destroying evil. The treatise states: "That this sūtra repeatedly speaks of bhikṣus is to manifest the characteristic of seclusion; furthermore, it shows that the upāya-mārga of the Mahāyāna is shared with the two vehicles; and also, among the fourfold assembly, they equally practice seclusion." According to the Qixin lun, Mahāyāna is translated here as 'great vehicle': 'great' refers to the three greats of essence, characteristics, and function; 'vehicle' refers to the Dharma ridden by all buddhas and bodhisattvas. Later, the sūtra demonstrates the path of forbearance, which is precisely that which bodhisattvas ride. If one were to say that the present sūtra is only what is perceived by initial and terminal lesser faculties, attaining the analysis of emptiness and quiescent silence and thus belonging to the Piṭaka teaching, one would fear missing Aśvaghoṣa's profound intent. "After my passing" manifests the meaning of the bequeathed teaching. "Honor and respect the mokṣa" refers to the Dharma that does not become utterly extinct. Because the pure dharmakāya of the non-extinct Dharma constantly performs ultimate deliverance for the world, he causes them to honor, treasure, and respect it. Sanskrit prātimokṣa is translated here as 'individual liberation', and also called 'liberation in all places'. That is to say, one does not commit the seven wrongs of body and speech, the faults of the five categories, and so on; thus it receives the former name. Once the precept-essence is intact, one definitely attains the noble fruit; thus the latter title is made manifest. The treatise states: "This mokṣa is also a dharma that accords with the vinaya, and furthermore has the meaning of the taming and subduing of all conditioned factors." Next, it demonstrates the two kinds of obstacles from which liberation attains crossing over. "Encountering light in darkness" crosses over the dark obstacle of possessing afflictions, like a blind person obtaining eyes. "A poor person finding a treasure" crosses over the obstacle of being emptily destitute of wholesome roots, like being satisfied with wealth and jewels. "Is your great master" manifests that the prātimokṣa is the great master of practice. "No different from my abiding in the world" shows that the person and Dharma sustaining [the teaching] to benefit [beings] are similar. Because when the Buddha resided in the world he constantly instructed people with the categories and collections [of rules], once this Dharma remains, it is as if the Buddha were present; this is the pure dharmakāya not becoming extinct.

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[Supplementary note:] As for "the Dharma that does not become utterly extinct": when the Buddha passes into extinction, the Dharma is extinguished; yet because the precepts remain, the Dharma is not utterly extinguished. Having this unextinguished Dharma of precepts is the Tathāgata's dharmakāya constantly delivering sentient beings.

1.45

Second, the pure precepts of expedient seclusion (two parts): first, protection [through] not increasing faults like ordinary persons; second, protection [through] not diminishing wisdom like non-Buddhists. The treatise states: "Protecting the fundamental pure precepts." This protection in the opening text relies on the fundamental meaning. It has two kinds: first, protection [through] not increasing faults like ordinary persons; second, protection [through] not diminishing wisdom like non-Buddhists. Although prohibitive precepts are many, here he adroitly exhorts based on what is prone to violation; being able to cease these evils is called purity.

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First, protection [through] not increasing faults like ordinary persons.

1.47

"Those who uphold the pure precepts must not engage in buying, selling, or trade; establishing fields and houses; keeping people, slaves, maidservants, or livestock; all kinds of planting; and all kinds of wealth and jewels should all be kept far away, as if avoiding a pit of fire. You must not chop down grass and trees, or plow the soil and dig the ground."

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The two words "must not" run through the text below. "Buying" is the first: the fault of expediently seeking profit. "Selling" is the second: the fault of seeking present profit. "Trade" is the third: the fault of seeking profit through exchange. The treatise states: "If one relies on mundane value without a mind of seeking profit, there is no violation." Trade refers to bartering, such as exchanging robes for robes or robes for bowls. The Sarvāstivāda-śāstra restricts this with four meanings. "Establishing fields and houses" is the fourth: places where property is settled, the fault of seeking much security. The Shanjian [vinaya] states: "When a householder gives fields and land, individual persons may not use them; if they are offered to the Saṅgha, they may be accepted. If a pond is given to the Saṅgha to provide for washing, and all sentient beings are permitted to drink and use it, it may be accepted as desired." "Keeping people" is the fifth: the fault of multiplying retinues. These are external retinues and not those of like mind. Why does it not merely say 'persons' but also say 'common people'? Because while alike among humans, with regard to wholesome dharmas they are not the same, and keeping them engenders outflows. The Zengyi [āgama] states: "When an elder was about to make an offering, the Buddha did not accept it. If one accepts it, grave offenses gradually arise." The Mahāsāṃghika [vinaya] states: "If one offers female garden laborers, they should not be accepted. If they say they offer male pure attendants to serve the Saṅgha, they may be accepted; for the assembly of bhikṣuṇīs, the reverse applies." "Slaves and maidservants" is the sixth: the fault of having difficulty generating a humble mind. The Riguang fen states: "In my Dharma, even if done in accordance with the Dharma, starting from one person up to four persons, they are not permitted to accept fields, houses, gardens, groves, carriages, horses, slaves, maidservants, and other permanent property; only if there are a full five persons may they accept them." The Daji [jing] is also the same. "Livestock" is the seventh: the fault of seeking profit by raising living creatures. The Sifen lü states: "Bhikṣus keeping cats, dogs, or even birds—all are not permitted to be kept." Nanshan says: "Nowadays there are those who offer livestock to the houses of the Buddha-Dharma, and managers sell them; none of this conforms to the noble teachings." "All kinds of planting" is the eighth: the fault of increasing troublesome affairs. The Mahāsāṃghika [vinaya] states: "For those who manage on behalf of the Saṅgha, an individual person is not permitted. Planting by oneself or instructing others is entirely impermissible." "And all kinds of wealth and jewels" is the ninth: the fault of accumulation. If one originally had the intention of keeping it for oneself, it is impermissible. If one plans to transfer it by pure gift to another, it is permitted according to the Vinaya text. The Mahāsāṃghika [vinaya] states: "If a sick person obtains it, let a pure attendant keep it for the purpose of purchasing medicine." It also says that when Queen Mallikā offered upoṣadha money to the Saṅgha, the Buddha said to permit acceptance, assigning it to another according to the meaning. The Shanjian [vinaya] states: "If weapons are given, the Saṅgha should destroy them and not sell them. If medicine vessels are given, one must not hold them, but may sell them." "Should all be kept far away": although the text comes before, the meaning belongs after. Therefore the treatise master says: "These ten kinds of matters that increase faults should be quickly kept far away by practicing bodhisattvas; they should not draw near to them, because of the dharma analogous to avoiding a great heap of fire." "Must not chop down, plow, or dig" is the tenth: the fault of not according with deportment and harming sentient beings. Outsiders falsely imagine that grass and trees have life; the Tathāgata, according with the mundane to quell slander, prohibited chopping down grass and trees to show a mind of compassion; this is the precept against destroying living seeds in the vinaya. Plowing the soil and digging the ground is the precept against digging the earth. The Sifen lü states: "If a wildfire approaches near the monastery, to protect the dwelling place, a bhikṣu is permitted to cut grass and dig earth to cut off the fire." The Sarvāstivāda-śāstra states that not digging the earth and destroying life has three benefits altogether; this is called great protection. There is an edition stating "not participating in mundane affairs is the eleventh fault"; since that text comes later, it is not followed here.

1.49

[Supplementary note:] As for "grass and trees have life": outsiders take having consciousness as life, while the Tathāgata takes having growth as life. Grass and trees have growth but lack consciousness; that which has growth should not be killed, and by this he accorded with the mundane, not that he accorded with their having consciousness.

1.50

Second, protection [through] not diminishing wisdom like non-Buddhists (two parts): first, the basis of practicing dharmas; second, the basis of places of practice, referring to mundane discriminative views. These discriminative views have five clauses and ten kinds. First, the basis of practicing dharmas.

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"Compounding medicines and potions; divining good and bad omens; looking up to observe the constellations; calculating waxing and waning; and reckoning calendars and numerology—all are inappropriate."

1.52

"Compounding medicines and potions" is because of seeking profit with an improper mind. If one studies the five sciences to aid beings, as in the Huayan where one studies the science of medicine—meaning good prescriptions and medicines to treat all diseases—that belongs only to bodhisattvas of the fifth ground. "Divining good and bad omens": the Zhouyi states, "Good and bad omens share anxiety with the people." If, according to the Huayan, one studies the science of crafts, it refers to divination and technical skills, understanding that good and bad karma of past lives are the causes that induce these retributions of fortune and misfortune. "Looking up to observe the constellations" is the same as observing constellations for an impure livelihood. 'Constellations' refers to the five planets, the twenty-eight lunar mansions, and so forth. "Calculating waxing and waning": calculating also means reckoning. The Zhouyi states: "The waxing and waning of heaven and earth diminishes and grows with the seasons." "Reckoning calendars and numerology": calendars and numbers refer to sequential order. The Shangshu's "Hongfan" states, "The fifth is called the calendar and numbers." Kong Yingda's Zhengyi states that calculating the paths traversed by the sun and moon and calculating the numbers of early and late solar terms and new moons is what makes the calendar of a year. "All are inappropriate" is the overarching prohibitive conclusion; the treatise calls it "prohibiting deviant views." Now, sramaṇas who aspire to seek liberation should fix the mind in one place; how could they engage in deviant practices and diminish correct wisdom? Furthermore, Qin Huan could not cure a disease that had reached the vitals, and how could Pi Zao know the Heavenly Way? Mundane arts are truly false and deceptive. If there is the compassionate aid of a Dharma gate or the propagation of a master like Yixing, then the five sciences of the sons of the Śākya will assist proper transformation. In the world, there are those who are internally ignorant of the essentials of the Way and outwardly imitate high examples, seeking only profit and giving no thought to the noble prohibitions; what is past cannot be corrected, but what is to come can still be pursued. In the past, commentators classified this 'basis of practicing dharmas' as an isolated heading; were they not perhaps erring on the side of being too narrow? There are those who say that this 'basis of practicing dharmas' is simply the earlier 'relying on the fundamental pure precepts'; this again errs on the side of being too broad. Moreover, Aśvaghoṣa states that in this sūtra, seven parts are established for the practices cultivated by bodhisattvas; since the cultivated practices run through the entire sūtra, these five clauses are categorized in accordance with the proximate text. If one considers it not to be so, I follow the treatise.

1.53

[Supplementary note:] Medicine is used to relieve illness, yet it is said to be inappropriate because of seeking profit with an improper mind. There are two kinds of improper minds: first, not knowing the heavenly decree and vainly hoping to prolong life; second, killing living creatures to make medicine, benefiting humans while harming creatures. Both are called improper minds, and to seek profit through them makes the transgression even greater. When one has not yet ascended to the fifth ground, one should simply investigate the one mind, having no leisure for such things.

1.54

Second, the basis of places of practice (three parts): first, the mokṣa of the place of the body; second, the mokṣa of the place of speech; third, the mokṣa of the place of the mind. First, the mokṣa of the place of the body.

1.55

"Restrain the body and eat at proper times; live purely by oneself; do not participate in mundane affairs or carry messages and missions."

1.56

"Restrain the body": be frugal and sever other pursuits, diligently abandoning laxity. "Eat at proper times": depart from eating at improper times, knowing contentment with food. "Live purely by oneself": do not pursue one another, keeping far away from the four improper livelihoods. "Do not participate in mundane affairs": by nature ceasing troublesome affairs. "Do not carry messages and missions": by nature not performing menial matters. Indeed, one who has left home is free from contrivance and desire, aloof and self-controlled; if one acts as an envoy on missions, one lowers one's resolve and humiliates one's body, disrupting and confusing one's correct vocation. The Yijing says: "Not serving kings and princes, keeping one's endeavor noble." How much more so when one's appearance and dress transcend the world, yet one willingly engages in menial servitude—this truly arouses deep lamentation! The Vinaya permits carrying letters back and forth for one's parents and the like, none of which is a violation.

1.57

Second, the mokṣa of the place of speech.

1.58

"Incantations, immortal elixirs, befriending noble persons, and being intimate and insolent—none of these should be done."

1.59

"Incantations and elixir medicines" refers to speech that relies on wrong teachings, of which there are two kinds: first, incantations, which are speech relying on perverse arts to disturb sentient beings; second, elixir medicines, which are impure speech relying on improper medicines to engage in worldly disputation. "Befriending the noble" refers to speech that relies on wrong people, of which there are two kinds: first, sharing the same interests as the noble clans, frequently uttering vulgar and frivolous speech; second, becoming intimate with noble clans, frequently uttering arrogant speech. "The noble" refers to the powerful and wealthy of distinguished clans. Xie means intimacy. Guo Pu says: "To be familiar and intimate with one another."

1.60

[Supplementary note:] Elixir medicines and noble persons seem to stray into the category of physical actions rather than exclusively belonging to speech. However, because the sūtra text is so diffuse, it is also acceptable to provisionally arrange them under the three karmas.

1.61

Third, the prātimokṣa concerning the mental domain.

1.62

"You should rectify your mind, seek deliverance with right mindfulness, and must not conceal your flaws or display eccentricities to confuse the multitude. Toward the four requisites you should know measure and be content, and having obtained offerings for your needs, you should not hoard them."

1.63

"You should rectify your mind" means not seeing the faults of others; if one sees the faults of others, one cannot purify one's own mind. "Seek deliverance with right mindfulness" means not giving rise to wrong thoughts; if one gives rise to wrong thoughts, there is no way to transcend the lower realms. "Not conceal your flaws" refers to giving rise to the poison of anger, so that having a fault, one is unwilling to disclose it. "Display eccentricities to confuse the multitude" refers to giving rise to the poison of delusion, displaying one's own superior practices so that others develop incorrect understanding. "You should not hoard them" refers to giving rise to the poison of greed, failing to know moderation and contentment regarding offerings. Xia means a fault. Ci means an ailment. Displaying eccentricities to confuse the multitude does not go beyond the five wrong modes of livelihood. The "Royal Regulations" [of the Liji] says: "He who confuses the multitude shall be put to death"; the Vinaya states: "He who falsely claims to have attained the holy status commits an offense of defeat (pārājika)." "The four requisites" refers to food and drink, clothing, bedding, and medicine. "Having obtained offerings for your needs" means knowing measure and knowing contentment, not seeking abundance, and therefore possessing no hoarding. The Wubai wen lun relates: In the past, there was a bhikṣu who begged for much and hoarded it up; he neither created merit nor practiced the path. At the end of his life, he became a mountain-sized flesh-camel, tens of leagues across. Just then a famine occurred, and the people of that country cut his flesh to eat daily; as soon as it was cut, it grew back. Presently, people from a neighbouring country came to cut it, whereupon he cried out loudly. When asked the reason, he answered: "I was originally a practitioner of the Way. Due to greed for wealth and failure to give, I was indebted to the people and materials of this country for so much; therefore I repay them with my flesh. I owe no debt to you!" Someone asked: Why is there no instruction here concerning the naturally heavy precepts? The answer is: Earlier, the Buddha generally exhorted that one should revere the prātimokṣa, which encompasses all the light and heavy rules across the five divisions, omitting nothing of natural or prescribed prohibitions. If he had only urged adherence to the heavy ones, then the light ones would be violated; now that even the light ones are enjoined, the heavy ones can be understood. Even when great barriers are erected, the people still cross them; how could one merely restrict oneself to the naturally heavy precepts?

1.64

[Supplementary note:] Among the three karmas mentioned above, since antiquity there have been eminent monks who possessed farms and estates, kept laborers, ploughed the earth, herded cattle, listened to musical chimes, served as preceptors to seven emperors, or displayed all kinds of supernormal powers. What great beings do transcends ordinary conventions and is not bound by the Vinaya; one cannot use the former to judge the latter. However, bhikṣus of the latter age and bodhisattvas of initial aspiration must only follow the Buddha's bequeathed teaching.

1.65

Third, concluding by showing that the two precepts can generate concentration (samādhi) and wisdom (prajñā) (three parts): first, concluding the expedient precept of seclusion; second, showing generally that both precepts are the cause of deliverance; third, directly clarifying that both precepts can generate concentration and wisdom. First, concluding the expedient precept of seclusion.

1.66

"This is a brief explanation of the characteristics of observing the precepts."

1.67

"A brief explanation of the characteristics of the precepts" means that, regarding the preceding precept of seclusion, their characteristics have been briefly indicated based on what people after the Buddha's parinirvāṇa are prone to violate; hence they are not expounded at length.

1.68

Second, showing generally that both precepts are the cause of deliverance.

1.69

"The precepts are the foundation for properly according with deliverance, and are therefore called the prātimokṣa."

1.70

"The precepts are what properly accord" means that "proper" distinguishes them from the heterodox, and "accord" means not transgressing the truth; this goes against the stream of saṃsāra and accords with the stream of nirvāṇa. "The foundation of deliverance" means that the two kinds of deliverance, with remainder (sopadhiśeṣa) and without remainder (nirupadhiśeṣa), have the precepts as their basis, and hence they are called the foundation. "Prātimokṣa" takes up the name to confirm its meaning, because mokṣa is translated as deliverance. This reveals that the precept is named mokṣa by taking its title from the result.

1.71

[Supplementary note:] One master says: Those who observe them properly accord with deliverance, and those who violate them properly accord with afflictions; this also makes sense. In the end, the former explanation is the correct one.

1.72

Third, directly clarifying that both precepts can generate concentration and wisdom.

1.73

"By relying on these precepts, one can generate the various dhyāna concentrations and the wisdom that destroys suffering."

1.74

"By relying on the precepts, one can generate concentration and wisdom" means that the four dhyānas and eight concentrations are generated from the precepts. The precepts bring one out of the three evil destinies, concentration brings one out of the six desire realms, and wisdom brings one out of the three realms; therefore, they destroy the fruition of suffering.

1.75

[Supplementary note:] The Śūraṅgama Sūtra says: "Relying on the precepts, concentration is born; relying on concentration, wisdom arises." This is precisely the meaning. However, that text merely says that the precepts can generate concentration and wisdom arises of itself from concentration. Here, the precepts can generate concentration and the precepts can generate wisdom; it differs slightly from that text, in that it praises the precepts to the utmost.

1.76

Fourth, separately presenting the five exhortations on the benefits of cultivating the precepts.

1.77

"Therefore, bhikṣus, you should maintain pure precepts and not allow them to be broken or flawed. If a person can maintain pure precepts, they can possess good dharmas. If there are no pure precepts, all wholesome merits cannot arise. For this reason, you should know that the precepts are the foremost dwelling place of peace and wholesome qualities."

1.78

"You should maintain pure precepts" is the first exhortation, not to lose one's own essence. "Not allow them to be broken or flawed" is the second exhortation, not to abandon expedients. "They can possess good dharmas" is the third exhortation, to stay far from all faults, and constantly accumulate merits through physical, verbal, and mental karmas. "All wholesome qualities cannot arise" is the fourth exhortation, to know the many faults and perils, whereby across all times in the three karmas, no merit is produced. "Dwelling place of peace" is the fifth, revealing that within the precepts cultivated by bodhisattvas there are such gains and losses: I must abide in a peaceful place, and not abide in an unpeaceful place. This directly demonstrates and exhorts the sublime benefits of practice.

1.79

[Supplementary note:] Although they are called five exhortations, their general meaning comprehensively concludes the preceding text. "Can possess good dharmas" means that the precepts can generate concentration and generate wisdom. Stated in detail, it is because the six perfections and myriad practices all arise from this. Although places of peace are many, the precepts are foremost; nothing can surpass them.

1.80

Second, the antidote of cultivation to stop the suffering of merit [or the suffering born of laxity] (three parts): first, the antidote to the suffering of laxity regarding the sense faculties and desires; second, the antidote to the suffering of overeating; third, the antidote to the suffering of indolence and sleep. First, the antidote to the suffering of laxity regarding the sense faculties and desires (two parts): first, laxity of the sense faculties; second, laxity of desires. First, laxity of the sense faculties (three parts): first, protection through precepts; second, protection through mindfulness; third, protection through wisdom. Regarding the sequence of these three: although one abides in pure precepts, if one does not gather mindfulness, the precepts will not be firm; gathering mindfulness to counteract obstacles relies on the discernment of wisdom.

1.81

First, protection through precepts.

1.82

"You bhikṣus are already able to abide in the precepts."

1.83

This also connects with what precedes to introduce what follows.

1.84

[Supplementary note:] Connecting with what precedes refers to connecting with what one is already able to do. Introducing what follows refers to introducing what one is not yet able to do.

1.85

Second, protection through mindfulness (three parts): first, the simile of herding cattle; second, the simile of an unruly horse; third, the simile of robbers. First, the simile of herding cattle (two parts): first, the doctrine; second, the simile. First, the doctrine.

1.86

"You should restrain the five sense faculties, not letting them be lax and enter into the five desires."

1.87

"The five sense faculties" are each able to produce consciousness, and so they are all called faculties. As for why the mind faculty (manas) is not mentioned, the treatise says: "Because it illustrates the distinction between material and immaterial."

1.88

[Supplementary note:] Because the immaterial can govern the material. The text below states: "Of these five sense faculties, the mind is their master."

1.89

Second, the simile.

1.90

"Just like a person herding cattle holding a staff to watch over them, not allowing them to run wild and trespass upon others' crops."

1.91

The cattle symbolize the five sense faculties; the person symbolizes the bhikṣu; holding the staff symbolizes gathering mindfulness; the crops symbolize the expedients of samādhi and the merit of correct attainment (samāpatti). When the five desires do not arise and right mindfulness is perfected, it is like not trespassing upon the crops.

1.92

[Supplementary note:] Shigong and Nanquan grasped this meaning. Furthermore, regarding samādhi and correct attainment (samāpatti), the ancients considered them to be Chinese and Sanskrit parallel phrasing, but here it says "the expedients of samādhi and the merit of correct attainment," so the two must be differentiated.

1.93

Second, the simile of an unruly horse (two parts): first, the doctrine.

1.94

"If you indulge the five sense faculties, not only will there be the five desires, but they will be boundless and impossible to restrain."

1.95

If one does not guard and restrain the five sense faculties, not only will desire arise to obstruct the Path, but one will also sink into the sea of suffering without bounds. Having lost precepts and mindfulness, applying the antidote is extremely difficult, and they cannot be restrained. Therefore, one must nip them in the bud and not let the mind be stirred.

1.96

Second, the simile.

1.97

"It is also like an unruly horse that is not restrained by a bridle; it will drag a person and plunge them into a pit."

1.98

The unruly horse symbolizes the five sense faculties. Not being restrained by a bridle symbolizes the absence of right mindfulness. Plunging into a pit symbolizes falling into the evil realms.

1.99

[Supplementary note:] The two similes of the ox and the horse seem identical yet are distinct. Trespassing upon crops symbolizes the destruction of wholesome roots as the cause. Plunging into a pit symbolizes sinking into the evil destinies as the fruition.

1.100

Third, the simile of robbers (two parts): first, the simile; second, the doctrine. First, the simile.

1.101

"Like being robbed, the suffering is limited to a single lifetime."

1.102

The Chengzhao commentary on the precepts says: "Taking openly for oneself is called robbing (jie)."

1.103

Second, the doctrine.

1.104

"The disaster brought by the thieves of the five sense faculties brings calamity extending across multiple lifetimes; its harm is exceedingly grave, and one cannot fail to be cautious."

1.105

Incurring calamity across multiple lifetimes, the suffering surpasses even that. It exhorts caution regarding the five sense faculties and warns against giving rise to desire.

1.106

[Supplementary note:] One who slandered the sages lacked the tongue faculty for sixty thousand lifetimes; one who was indulged in music, even after attaining arhatship, still retained the habit-energy. When calamity strikes, how could there ever be an end to it!

1.107

Third, protection through wisdom.

1.108

"Therefore, the wise restrain them and do not follow them; they hold them like thieves and do not let them run wild. Even if they are indulged, before long one will see them completely perish."

1.109

A person possessing wisdom is therefore called a wise person. One who has wisdom can judge right and wrong and distinguish benefit and harm. Knowing that precepts and mindfulness are beneficial and not harmful, they restrain them and do not follow them. Knowing that sense faculties and desires are harmful and not beneficial, they hold them like thieves. The treatise says: "These are heavy obstacles," and therefore one does not let them run wild. Below, light obstacles are shown. "Even if they are indulged" refers to the subtle obstacles of habitual tendencies; even if there are sense faculties and desires, they are not deliberately stirred up. As for "before long one will see them completely perish," how is seeing established? It is spoken based on the time when they are seen. By analogy to impermanence, they must inevitably return to destruction.

1.110

[Supplementary note:] This continues from the preceding text. Since the five sense faculties are like oxen, horses, and thieves, the wise person restrains these five sense faculties and does not accord with them. "Even if they are indulged" means that the five sense faculties must absolutely not be indulged; even if one indulged them, it would be nothing more than dew on shallots or a lamp before the wind: in an instant, everything returns to destruction, so how could it be worthy of delight! This explanation differs slightly from the previous one, and may be provided as an alternative view.

1.111

Second, laxity of desires (four parts): first, indicating that it originates from the mind; second, exhorting diligent restraint; third, showing the method of obstruction; fourth, cultivating samādhi. First, indicating that it originates from the mind.

1.112

"Of these five sense faculties, the mind is their master."

1.113

When the five sense faculties give rise to desire, it is entirely from one's own mind; if there were originally no mind, how could the five dusts (sense objects) defile it? Thus one knows that the mind-king is the master.

1.114

[Supplementary note:] That the mind is the master has four aspects: Kāśyapa Buddha said, "Desire is born from your intention," taking the mind of the sixth consciousness as master. He also said, "Intention arises from thought," taking the mind of the seventh consciousness as master. Deluded thoughts are the perceiving aspect of the ālayavijñāna, taking the mind of the eighth consciousness as master. Being storehouse-like without intrinsic nature is the pure true suchness; taking them collectively, the wondrous mind of perfect enlightenment is the master.

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佛遺教經論疏節要 — Classical Chinese