勸發菩提心集 2
English (machine translation) 2
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- English
2.1
Composed by the Scripture-Translating Śramaṇa Huizhao
2.2
1. Section on Praising the Reception of Precepts; 2. Section on Revealing Faults and Exhorting the Upholding of Precepts; 3. Section on Clarifying the Protection of Precepts; 4. Section on the Intention of Receiving [Precepts]; 5. Section on Explaining the Benefits of Reception; 6. Section on the Formal Reception; 7. Section on Gaining Benefits from Receiving Precepts; 8. Section on Receiving the Precepts of the Ten Wholesome Actions; 9. Section on Praising Patience to Protect the Precepts; 10. Section on the Five Precepts for White-Clad Laypersons; 11. Section on Making Offerings; 12. Section on Seeing Benefits in Making Offerings; 13. Section on Obstacles and Remedies; 14. Section on Superiority and Inferiority; 15. Section on Kalyāṇamitras; 16. Section on Miscellaneous Practices; 17. Section on Women's Virtues.
2.3
1. Section on Praising the Reception of Precepts
2.4
The Mahāprajñāpāramitopadeśa, fascicle thirteen, says: If, out of compassionate pity for sentient beings, for the sake of delivering sentient beings, and also knowing the true mark of the precepts, the mind does not depend or cling, upholding the precepts in this way will lead one in the future to attain the Buddha Way; this is called attaining the precepts of the unsurpassed Buddha Way. If a person seeks great and wholesome benefit, they should firmly uphold the precepts, as if cherishing a precious jewel, as if protecting bodily life. Why is this? For example, it is like the great earth: all things possessing form abide relying on the earth. The precepts are also like this; the precepts are the abiding place for all wholesome dharmas. For example, wishing to walk without feet, wishing to fly without wings, or wishing to cross over without a boat—these are impossible. Wishing to obtain good fruits without upholding the precepts is also like this. If a person discards these precepts, even though they dwell in the mountains practicing austerities, eating fruits and taking herbs, they are no different from birds and beasts. Even though a person is poor, if they can uphold the precepts, they are superior to the rich and noble. But for one who breaks the precepts, flower incense and wood incense cannot be smelled from afar, whereas the fragrance of upholding the precepts pervades the ten directions. A person who upholds the precepts is endowed with peace and bliss, their fame is heard from afar, they are loved and respected by devas and humans, and in the present life they constantly obtain various joys. If one wishes for wealth, nobility, and long life in the heavens or among humans, obtaining them is not difficult; when upholding the precepts purely, all that is wished for is obtained. Furthermore, a person who upholds the precepts is constantly respected and supported by people of the present world, their mind is joyful without remorse, they lack neither clothing nor food, at death they attain rebirth in heaven, and later they attain the Buddha Way. For a person who upholds the precepts, there is nothing they do not attain; for a person who breaks the precepts, everything is lost. For example, it is like a person who constantly made offerings to a deva: that person was poor, and with single-minded devotion made offerings for a full twelve years, seeking wealth and nobility. The deva took pity on this person and manifested its body to them (explained at length as usual). Furthermore, a person who upholds the precepts is one to whom people delight to give, not begrudging wealth; without pursuing worldly gain they lack nothing, they are repeatedly reborn in the heavens and before the Buddhas of the ten directions, and they enter the path of the three vehicles to attain liberation. It is only those who uphold precepts with various wrong views who attain nothing in the end. Furthermore, for a person who upholds the precepts, even without weapons, multiple sufferings do not afflict them. As for the wealth of upholding the precepts, none can rob it. The close kin of upholding the precepts are not separated even in death. The adornment of upholding the precepts is superior to the seven jewels. For this reason, one should protect the precepts as one protects one's bodily life, and cherish them as one loves a precious jewel. A person who breaks the precepts undergoes ten thousand kinds of suffering, like the poor man who broke the vase and lost his possessions. For this reason, one should uphold the pure precepts.
2.5
Section on Revealing Faults
2.6
Furthermore, a person who upholds the precepts, contemplating the transgressions of one who breaks the precepts, should encourage themselves to uphold the precepts with single-minded devotion. What is meant by the transgressions of one who breaks the precepts? A person who breaks the precepts is not respected by others. Their home is like a grave, which people do not visit. A person who breaks the precepts loses all merits, like a withered tree, which people do not delight in. A person who breaks the precepts is like a frost-bitten lotus flower, which people do not rejoice to see. The evil mind of a person who breaks the precepts is like an evil rākṣasa. To a person who breaks the precepts, people do not turn, just as a thirsty person does not turn toward a dry well. The mind of a person who breaks the precepts constantly harbors doubt and remorse, like a criminal who constantly fears the arrival of punishment. A person who breaks the precepts is like a field struck by hail, which cannot be relied upon. A person who breaks the precepts is like a bitter gourd: although its shape resembles a sweet variety, it cannot be eaten. They are like a bandit village, which cannot be dwelt in. They are like a severely sick person whom others do not wish to approach. They are like an evil bandit whom it is difficult to be close to. They are like a fire pit that travelers avoid. Like a venomous snake they cannot be touched; they are like the great ocean, like a broken ship, like vomited food. They are like an unruly horse among good horses, different from good people. They are like a donkey among a herd of cattle. A person who breaks the precepts among a diligent assembly is like a coward among brave warriors. Although a person who breaks the precepts resembles a bhikṣu, they are like a corpse among sleeping people. Therefore, the practitioner should single-mindedly and firmly uphold the prohibitive precepts.
2.7
Section on Exhorting to Uphold
2.8
The *Mahāprajñāpāramitopadeśa* asks: “If one is able to conquer others by force, annexing states and slaying foes, or through hunting obtaining hides and meat, the provision [gained] is vast. Now, by not killing living beings, what benefit does one obtain?” Answer: “One obtains fearlessness, peace, and freedom from terror. Because I do no harm to others, others also do no harm to me; for this reason there is neither terror nor fear. Even if one who delights in killing achieves the supreme rank of a human king, he is never at peace with himself. One who keeps the precepts walks alone and wanders solitary, without fear or hardship. Furthermore, regarding one who delights in killing, living beings of every kind take no pleasure in seeing him. If one does not delight in killing, all sentient beings delight in taking refuge in him. Furthermore, the practitioner reflects: ‘I myself cherish life and love my body; they too are just like this—how are they different from me?’ For this reason, one should not take life. If one takes life, one is rebuked by good people and envied and resented by enemies. Because one owes debts of life to others, one constantly experiences fear, is hated by them, feels regret in one's heart at the time of death, and will fall into the evil destinies. If one emerges as a human being, one will constantly have a short life. Even supposing that in future lives there were no sin, and one were not rebuked by good people or envied and resented by enemies, one still should not intentionally deprive another of life. Why is this? It is not what a good person ought to do by virtue of the marks of goodness—how much less when in both lives there are sinful and wretched retributions! Furthermore, taking life is the gravest among sins. Why is this? When a person faces urgent mortal danger, he does not begrudge heavy treasures, but considers saving his life first. For example, a merchant entering the ocean to gather jewels, when about to emerge from the great sea, has his ship wrecked and his jewels lost, yet he rejoices to himself. The crowd is astonished and says: ‘You have lost your wealth and property and escaped naked; why do you joyfully say, “I nearly lost the great treasure”?’ He replies: ‘Among all treasures, human life is foremost. People seek treasure for the sake of life; they do not seek life for the sake of wealth.’ For this reason, in the Buddha's ten unwholesome courses of action and so forth, killing is at the very beginning. If a person cultivates various kinds of merit in manifold ways, but lacks the precept against taking life, there is no benefit. Why is this? Because though born into wealth, nobility, power, and prestige, if one has no lifespan, who is there to enjoy this happiness? Among all sins, the sin of killing is the heaviest; among all merits, not killing is supreme. Moreover, in the world, cherishing life is foremost. How is this known? All worldly people willingly endure various tortures and floggings of their bodies in order to preserve their lifespans. Moreover, the Buddha taught that there are five great gifts, which are precisely the five precepts. Furthermore, when one practices the samādhi of benevolence (maitrī), its merit is immeasurable: water and fire cannot harm one, swords and staves cannot injure one, and no virulent poison can take effect. Such are the attainments resulting from the five great gifts. Furthermore, taking life has ten kinds of sin. As the Buddha said to the upāsaka Nandika, taking life has ten sins. What are the ten? First, one's mind constantly harbours poison, unending from life to life. Second, sentient beings hate and despise one, taking no pleasure in seeing one. Third, one constantly harbours evil thoughts, reflecting on evil matters. Fourth, sentient beings fear one, as if seeing a snake. Fifth, when asleep one's mind is terrified, and upon waking one is also ill at ease. Sixth, one constantly has nightmares. Seventh, at the time of death, one dies a mad, terrified, and dreadful death. Eighth, one plants the cause of a short lifespan. Ninth, at the dissolution of the body after death, one falls into Niraya (hell). Tenth, if one emerges as a human being, one will constantly have a short lifespan.”
2.9
Question: “If others do not aggress against me, the mind of killing can be quelled; but if one is harmed or aggressed against, what should be done?” Answer: “One should weigh the grave and the light. If someone is about to kill oneself, one first reflects: ‘Is the benefit of preserving the precepts weightier, or is the benefit of preserving the body weightier? Is breaking the precepts the greater loss, or is losing the body the greater loss?’ Having reflected in this manner, one knows that keeping the precepts is weighty and preserving the body is light. If one merely seeks to evade death and preserve the body, what does the body attain? This body is called a lair of old age and death, and will certainly decay and collapse. If one loses the body for the sake of keeping the precepts, the benefit is exceedingly weighty. Furthermore, one reflects: ‘Countless times from beginning to end, throughout life after life, I have lost my body merely for wealth, profit, and various unwholesome deeds. Only now have I obtained the chance to keep the pure precepts. Therefore, not begrudging this body and giving up life to keep the precepts surpasses relinquishing the precepts to preserve the body by a hundred, thousand, ten thousand, or million times—it cannot be matched by any comparison.’ With the mind thus resolved, one should relinquish the body to protect the pure precepts. This is just like a certain srotāpanna who was born into a family of butchers. When he was approaching adulthood, he was expected to practice the family trade, but he would not turn to killing. His parents gave him a knife along with a single sheep, locked him inside a room, and said to him: ‘If you do not kill the sheep, we will not let you out to see the sun and moon or to have food and drink to live on.’ The son reflected to himself, saying: ‘If I kill this one sheep, I will end up pursuing this trade for life. How could I commit such a great sin for the sake of the body?’ Thereupon he killed himself with the knife. When the parents opened the door and looked, the sheep was standing to one side, and their son had already passed away. At the very moment he killed himself, he was reborn in heaven. Such a case as this is not begrudging one's lifespan in order to protect the pure precepts.”
2.10
As the Buddha taught, taking what is not given has ten sins. What are the ten? First, the owner will become enraged. Second, grave suspicion [falls upon one]. Third, moving about at improper times without deliberation. Fourth, associating with evil persons and staying far away from the worthy and good. Fifth, destroying the marks of goodness. Sixth, incurring guilt and punishment from the authorities. Seventh, having one's property and wealth confiscated. Eighth, planting the karma of poverty. Ninth, upon death entering hell. Tenth, if one emerges as a human being, one seeks wealth through toil and hardship, only for it to be bitterly shared by the five families.
2.11
A person guilty of sexual misconduct asked: “If the husband does not know, does not see, and is not distressed, what sin is there?” Answer: “The bond between husband and wife consists of different bodies sharing one flesh. To rob what is loved and respected and break their original devotion is called theft. Furthermore, one acquires an evil reputation and disgraceful notoriety, being despised by others; there is little pleasure and much fear, or fear of corporal punishment and execution. Moreover, fearing detection by the husband or bystanders, one harbours much deceitful speech, which is rebuked by the sages. Furthermore, one reflects: ‘My wife and another's wife are both women, with no difference in flesh, bone, passions, or demeanor. Why then should I arbitrarily give rise to a deluded mind and pursue depraved intentions?’ One who commits sexual misconduct destroys and loses the happiness of both this life and the next. Put oneself in their place to restrain one's own mind: ‘If someone were to violate my wife, I would be furious. If I violate another's wife, he would be no different.’ Forgiving others and restraining oneself. As the Buddha taught, a person who commits sexual misconduct will later fall into the Sword-Tree Hell, enduring all kinds of suffering; and if he manages to emerge as a human being, his family life will not be harmonious, he will constantly meet with unchaste women, and depravity, cruelty, and ruin will afflict him. Sexual misconduct is a disaster: like a viper or a great fire, if one does not quickly avoid it, disaster will soon arrive. As the Buddha taught, sexual misconduct has ten sins: First, one is constantly targeted for restraint and harm by the husband of the woman violated. Second, husband and wife are not harmonious, constantly quarrelling and fighting. Third, all unwholesome dharmas increase day by day, while all wholesome dharmas diminish day by day. Fourth, one does not protect oneself, leaving wife and children orphaned and widowed. Fifth, one's wealth and property diminish day by day. Sixth, when evil events occur, one is constantly suspected by others. Seventh, relatives and acquaintances take no joy or affection in one. Eighth, one plants the karma of enmity. Ninth, at the dissolution of the body after death, one dies and is born in hell. Tenth, if one emerges as a woman, she shares a husband with many others; if one emerges as a man, his wife will not be chaste.”
2.12
A person who utters false speech first deceives himself and then deceives others. Taking the real to be false and the false to be real, truth and falsehood are inverted. He does not receive wholesome qualities. Just as water cannot enter an overturned vase, the mind of a person who utters false speech lacks shame and remorse, blocking the path to the heavens and the gate to nirvāṇa. Knowing this fault through contemplation, one should not engage in it. Furthermore, when one contemplates and understands true speech, its benefits are extremely vast. The benefit of true speech arises from oneself and is very easy to attain; this is the strength of all who have renounced the household life. If householders possess such virtues, they too share in this benefit. As the mark of a good person, one of true speech has an upright mind and easily escapes suffering. For example, when hauling logs out of a dense forest, the straight ones emerge easily. Worldly people are foolish and of little wisdom; when they encounter adversity and suffering, they seek release through false speech, not knowing that when the matter comes to light they incur guilt in the present life, and not knowing that in future lives there will be great retribution for their offenses. Furthermore, there are people who, though knowing the offense of false speech, utter false speech because they have an abundance of stinginess, greed, anger, and delusion. Furthermore, there are people who, though free from greed and anger, falsely testify to another person's offense, believing in their own minds that it is truly so, and upon death fall into hell—how much more so those who falsely testify with an evil mind of greed, anger, and delusion! For instance, Devadatta's disciple Kokālika constantly sought faults in Śāriputra and Maudgalyāyana. At that time, the two had completed their summer retreat and were traveling through various countries. Encountering heavy rain, they reached a potter's house and lodged in a shed where pottery was stored. Previously, a woman had already been lodging in the dark inside this shed, which the two did not know. That night, this woman had an impure dream with emission, and in the early morning went to the water to bathe. At that time Kokālika happened to pass by and see her. Kokālika was skilled in physiognomy and could discern the signs of sexual intercourse in people, but did not know whether it had been a dream or not. This Kokālika looked back and said to his disciple: "Last night this woman had illicit relations with someone." He immediately asked the woman: "Where did you come from?" She answered: "I lodged in the potter's shed." He asked again: "With whom?" She replied: "Two bhikṣus." At that time, the two emerged from the shed. Having seen them, Kokālika further verified it by physiognomy. He thought that the two must have engaged in impurity. Having already harbored jealousy, upon seeing this matter he proclaimed it throughout all the cities, towns, and villages, and next went to the Jetavana to spread this evil slander. In the meantime, the Brahmā King came wishing to see the World-Honoured One. The Buddha had entered a quiet chamber in silent samādhi, and the assembly of bhikṣus also had some who were in samādhi with their rooms closed; none could be aroused. [Brahmā] then thought: "I specifically came to see the Buddha, but the Buddha has entered samādhi; I should return for now." Then he thought again: "It will not be long before the Buddha emerges from concentration." Thereupon he paused briefly in front of Kokālika's room, knocked on the door, and said: "Kokālika! Kokālika! Śāriputra and Maudgalyāyana are pure; do not slander them and suffer through the long night!" Kokālika asked: "Who are you?" He replied: "I am the Brahmā King." [Kokālika] asked: "The Buddha said that you have attained the path of an anāgāmin; why have you come?" The Brahmā King reflected in his mind and spoke a verse:
"Wishing to measure the immeasurable Dharma,
One should not judge by outward signs.
To wish to measure the immeasurable Dharma—
Such an uncouth person will be submerged."
Having spoken this verse, he went to the Buddha's place and recounted the matter in full. The Buddha said: "Excellent! Excellent! Well spoken is this verse!" At that time, the World-Honoured One spoke this verse again. Having heard the Buddha speak it, the Brahmā King suddenly vanished and returned to heaven. At that time Kokālika came to the Buddha's place, bowed his head to the Buddha's feet, and stood to one side. The Buddha told Kokālika: "Śāriputra and Maudgalyāyana are pure persons; do not slander them and suffer through the long night." Kokālika addressed the Buddha, saying: "I would not dare disbelieve the Buddha's words, but with my own eyes I clearly and definitely know that the two truly committed impurity." The Buddha reproved him three times in this way, yet Kokālika still would not accept it; he immediately rose from his seat and left. Returning to his room, sores arose over his entire body the size of mustard seeds, gradually growing as large as beans, jujubes, and crabapples, and turning as large as melons. They burst open and rotted away as if burned by a great fire. Howling and crying out, he died that very night and entered the Mahāpadma hell. A Brahmā deity came at night and reported to the Buddha that Kokālika had died. Another Brahmā deity said that he had fallen into hell. When that night had passed, the Buddha summoned the Saṅgha to assemble and told them: "Do you wish to know the length of the lifespan in the hell into which Kokālika has fallen?" The bhikṣus said: "We wish and rejoice to hear it." The Buddha said: "Suppose there were sixty hu of sesame seeds, and someone took one sesame seed away every hundred years until they were exhausted; even then the lifespan in the Arbuda hell would not yet be exhausted. Twenty lifespans in the Arbuda hell make one lifespan in the Nirarbuda hell; the rest are all reckoned by twenties in this manner. Kokālika has fallen into this Mahāpadma hell; his great tongue is pulled out, pinned with five hundred nails, and plowed by five hundred plows." At that time the World-Honoured One spoke this verse:
"When an ordinary person is born, an axe is in his mouth.
The reason it cuts his body is due to his evil words.
To praise what should be reproved, and reprove what should be praised,
Accumulating all evils with the mouth, he will never see joy.
With a mind relying on false views, destroying the words of the worthy and noble,
Like a bamboo bearing fruit, he destroys his own form.
Receiving retribution such as this, one should not utter false speech."
2.13
The Buddha taught that false speech has ten offenses. What are the ten? First, one's breath is foul. Second, good spirits keep their distance from him, and non-humans gain an advantage [over him]. Third, even when he speaks the truth, people do not believe or accept it. Fourth, when wise persons deliberate, he is never included. Fifth, he is constantly slandered, and an evil reputation spreads throughout the world. Sixth, he is not respected by others; even if he gives instructions, people do not follow them. Seventh, he is constantly beset by much sorrow. Eighth, he plants the karma of slander. Ninth, upon death he falls into hell. Tenth, if he emerges and is born as a human, he is constantly slandered. For various reasons such as these, one should not utter false speech.
2.14
There are three kinds of alcohol: namely, grain, fruit, and plant-based, each of many types. Anything that can cause one's mind to be agitated and heedless is called alcohol; none of it should be drunk, and this is called refraining from alcohol. Question: Alcohol can dispel cold and bring benefit and joy to the body; why should one not drink it? Answer: Its benefits to the body are extremely small, while the harm it causes is exceedingly great; therefore, one should not drink it. As the Buddha told the upāsaka Nandika, alcohol has thirty-five faults. What are the thirty-five faults? First, current wealth is depleted. Why? Because when a person drinks alcohol and becomes intoxicated, his mind knows no restraint, and expenditure is without measure. Second, it is the gateway to many diseases. Third, it is the root of disputes and litigation. Fourth, one exposes oneself without shame. Fifth, one incurs an ugly reputation and evil renown, not being respected by others. Sixth, it covers and drowns wisdom. Seventh, things that ought to be attained are not attained, and things already attained are scattered and lost. Eighth, hidden matters are entirely disclosed to others. Ninth, all kinds of undertakings are neglected and left incomplete. Tenth, intoxication is the root of sorrow. Why? Because during intoxication many mistakes are made, and upon sobering up one feels remorse and sorrow. Eleventh, physical strength gradually diminishes. Twelfth, physical complexion is ruined. Thirteenth, one does not know to respect one's father. Fourteenth, one does not know to respect one's mother. Fifteenth, one does not know to respect śramaṇas. Sixteenth, one does not know to respect brāhmaṇas. Seventeenth, one does not know to respect uncles and elders. Why? Because submerged in drunkenness and disorientation, one makes no distinctions. Eighteenth, one does not respect the Buddha. Nineteenth, one does not respect the Dharma. Twentieth, one does not respect the Saṅgha. Twenty-first, one associates with evil persons. Twenty-second, one alienates the worthy and good. Twenty-third, one becomes a breaker of the precepts. Twenty-fourth, one is without shame and remorse. Twenty-fifth, one does not guard the six sense faculties. Twenty-sixth, one indulges in sensual lust and heedlessness. Twenty-seventh, one is hated and detested by others, who do not wish to see him. Twenty-eighth, one is ostracized by respected relatives and friends. Twenty-ninth, one practices unwholesome dharmas. Thirtieth, one abandons wholesome dharmas. Thirty-first, one is not trusted or employed by clear-minded and wise persons. Why? Because alcohol causes heedlessness. Thirty-second, one distances oneself from nirvāṇa. Thirty-third, one plants the causes of delusion. Thirty-fourth, when the body breaks up and life ends, one falls into the evil destinies. Thirty-fifth, if one attains human form, wherever one is born one will constantly be insane and foolish. These are the various faults of the thirty-five offenses; therefore, one should not drink.
2.15
Furthermore, when white-robed laypeople dwell in the world, holding official posts, managing affairs, and laboring in household enterprises, it is therefore difficult to maintain practices such as avoiding harsh speech. The five precepts have five ways of being undertaken, termed the five kinds of upāsakas: first, one-part practice; second, small-part practice; third, major-part practice; fourth, full-part practice; fifth, severing sexual misconduct. Undertaking one is called one-part; two or three is called small-part; undertaking four is called major-part; undertaking five is called full-part. After receiving the five precepts, one further makes a vow before the teacher, saying: "From now on, I will no longer engage in sexual relations even with my own wife." These are the five precepts. However, the method for receiving the eight precepts follows the standard ritual (analogous to the Three Refuges, also for one day and one night).
2.16
Question: Between the five precepts and the eight precepts, which is superior? Answer: Due to causes and conditions, both sets of precepts are equal. However, the five precepts are maintained for one's whole life, while the eight precepts are maintained for a single day. Furthermore, with the five precepts, the duration of constant observance is great while the precepts are few; with the one-day precepts, the time is short while the precepts are many. Moreover, if one lacks a great aspiration, even if one maintains the precepts for one's whole life, it does not compare to a person with a great aspiration keeping the precepts for a single day. For instance, if a weak man becomes a general, though he may lead an army for his whole life, his wisdom and courage are insufficient, and in the end he achieves no merit or fame. But if a hero exerts himself, disaster and turmoil are instantly quelled; the achievement of a single day surpasses the entire world.
2.17
Furthermore, although one may break the precepts and fall into sin, once the sin is exhausted one attains liberation. As told in the Utpalavarṇā Bhikṣuṇī Jātaka Sūtra: When the Buddha was in the world, bhikṣuṇīs who were arhats possessing the six supernatural knowledges entered the residences of noble families, constantly praising the Dharma of renouncing the household. They said to the women of the noble families: "Sisters, you may renounce the household." The noble women said: "We are young, vigorous, and beautiful; observing the precepts is difficult, and we might break them." The bhikṣuṇī said: "If you break them, then break them; just renounce the household." They asked: "Breaking the precepts leads to falling into hell; how could one break them?" She answered: "If you fall, then fall." The noble women laughed at her, saying: "Suffering punishment in hell—how could one fall into that?" The bhikṣuṇī said: "I remember my own past causes and conditions: I was an actress, making various costumes and speaking witty words. Sometimes I wore bhikṣuṇī robes as a jest and joke. Through these causes and conditions, in the time of Kāśyapa Buddha I became a bhikṣuṇī; relying on my noble clan and beauty, arrogance arose in my mind, and I broke the prohibitive precepts. Because I broke the prohibitive precepts, I fell into hell and underwent various punishments. Having fully exhausted those punishments, I encountered Śākyamuni Buddha, renounced the household, and attained the path of an arhat with the six supernatural knowledges. From this it is known that one who renounces the household and receives the precepts, even if she breaks the precepts, attains the path of an arhat by virtue of the condition of the precepts. If one only does evil without the conditions of the precepts, one cannot attain the path. Because in the past I fell into hell life after life, emerging from hell to become an evil person, and when the evil person died she fell back into hell, I attained nothing at all. Now, using this as proof, I know that though one breaks the precepts after renouncing the household and receiving them, through these conditions one can attain the fruits of the path." It is also said that when someone renounced the household due to drunkenness, the Buddha gave permission; after sobering up, he returned to lay life. Others asked the Buddha the reason. The Buddha said: "For immeasurable kalpas this brāhmaṇa had no mind to renounce the household; now, due to drunkenness, he aroused this slight aspiration, and therefore I permitted him to renounce the household to serve as a cause for the future."
2.18
Gate of Guarding the Precepts
2.19
Citing what is spoken in the Sutra of King Sudhāna: Not sparing bodily life in order to keep the prohibitive precepts intact. For instance, the Bodhisattva himself in a past life was once a mighty venomous dragon. If a sentient being came before him, if their bodily strength was weak, merely seeing his eyes they would die; if their bodily strength was strong, when his breath reached them they would die. This dragon received the one-day precepts and went forth from the household life. Having gone forth, seeking seclusion, he entered a forest. Contemplating among the trees, sitting for a long time, he grew weary and fell asleep. At that time, his form was like a serpent, his body bearing patterned markings in the variegated colours of the seven jewels. A hunter saw him and said in surprised delight: 'Would it not indeed be fitting to present this rare and hard-to-find skin to the king of the country to serve as his garment?' He then pressed down the dragon's head with a staff and stripped off the skin with a knife. The dragon thought to himself: 'My strength is according to my will; overturning this kingdom would be as easy as turning over my palm. How could this petty person trap me? Now, because I keep the precepts, I will not regard this body, but will follow the Buddha's words.' Thereupon he endured it himself, closed his eyes and did not look, held his breath and did not breathe, feeling pity for this person, for the sake of keeping the precepts. With single-minded focus he underwent the flaying, not giving rise to any regret. Having lost his skin, his red flesh lay upon the ground. The sun was extremely hot at that time; he tossed and turned in the dirt, wishing to go toward a large body of water. Seeing many small worms come to eat his body, because he was keeping the precepts, he dared not move again. He reflected to himself: 'Now I give this body to these worms for the sake of the Buddha's path. Now I give my flesh to fill their bodies; later, when I attain Buddhahood, I will give them the gift of the Dharma to benefit their minds.' Having made this vow, his body dried up and his life ended, and he was immediately reborn in the second heaven, Trāyastriṃśa. The venomous dragon of that time was Śākyamuni Buddha. The hunter of that time was the six teachers, Devadatta and the others. The host of small worms were the eighty thousand devas who attained the path when the wheel of the Dharma was first turned. That the Bodhisattva guarded the precepts, not sparing bodily life, and was resolute without regret—such was the matter.
2.20
Section on the Intention of Receiving [the Precepts]
2.21
When a bodhisattva upholds the precepts, it is for the sake of the Buddha's path: he makes a great vow that he must deliver sentient beings. He does not seek the pleasures of this life or future lives, nor does he do so for the sake of fame and praise, nor does he do so to seek early nirvāṇa for himself; rather, it is solely because sentient beings are submerged in the long stream [of saṃsāra], deceived by affection and misled by foolish delusion, that 'I shall deliver them and cause them to reach the other shore.' Single-mindedly upholding the precepts is for the sake of being born in good realms; because of being born in good realms, one sees good people; because of seeing good people, wisdom arises; because wisdom arises, one can practice the six pāramitās; because one can practice the six pāramitās, one attains the Buddha's path. Upholding the precepts like this is called śīlapāramitā. Furthermore, upholding the precepts with a mind that delights in good and purity is not out of fear of the bad realms, nor is it to be born in heaven; it is solely seeking the good and pure, perfuming the mind with the precepts to make the mind delight in the good—this is śīlapāramitā.
2.22
Section on the Benefits Received
2.23
Furthermore, a bodhisattva's upholding of the precepts can engender the six pāramitās. How does upholding the precepts engender giving? Giving is of three kinds: first, giving of material wealth; second, giving of Dharma; third, giving of fearlessness. Upholding the precepts and restraining oneself, not encroaching upon the wealth and goods of any sentient beings, is called the giving of material wealth. Sentient beings who see him admire his conduct, and he also preaches the Dharma for them to open their understanding. He also contemplates to himself: 'I should uphold the precepts to serve as a field of merit for offerings by all beings, so that all sentient beings may obtain immeasurable merit.' Various [acts] such as these are called the giving of Dharma. All sentient beings fear death; upholding the precepts and not harming them is the giving of fearlessness.
2.24
Furthermore, the bodhisattva thinks to himself: 'I should uphold the precepts, and by the retribution of these precepts, for the sake of all sentient beings, become a wheel-turning king, or become a king of Jambudvīpa, or become a heavenly king, to cause all sentient beings to be fully satisfied with wealth without any lack. Afterward, sitting under the Bodhi tree, I will subdue the demon king, realize the unsurpassed path, and preach the pure Dharma for all sentient beings, causing immeasurable sentient beings to cross over the ocean of aging, sickness, and death.' This is the condition of upholding the precepts engendering dānapāramitā. The rest should be explained according to principle. Now, the precepts are likened to an old man, and patience is likened to a staff; without a staff, one stumbles. Patience is the staff for the precepts, supporting a person to reach the path. That the precepts engender diligence means: a person who upholds the precepts grows weary and disgusted with the suffering of the world and the afflictions of aging, sickness, and death; his mind gives rise to vigor, resolutely seeking his own liberation and also to deliver others. For example, a jackal among the trees of a forest follows behind lions and tigers and dogs, seeking their leftover meat to sustain its own life. Sometimes running short of food, in the middle of the night it leaps over city walls to enter human dwellings, but failing to find meat, it sleeps and rests in a secluded place. Unaware of the break of dawn, it is terrified and at a loss: to flee, it fears it cannot escape; to stay, it fears the agony of death. It then steadies its mind and feigns death on the ground. People come and see it, and one person says: 'I need the jackal's ear.' He immediately cuts it off and takes it. The jackal thinks to itself: 'Though cutting the ear hurts, as long as my body remains, it is fine.' Next, a person says: 'I need the jackal's tail.' He then cuts it off. The jackal again thinks: 'Though cutting the tail hurts, it is still a small matter.' Next, a person says: 'I need the jackal's fangs.' The jackal thinks in its mind: 'Those who take parts are becoming more numerous; if someone takes my head, there will be no way to live.' It immediately springs up from the ground, exerts its wit and strength, leaps over the barriers, and directly manages to save itself. The practitioner's mind seeking liberation from suffering and difficulty is also like this. If when old age arrives he still relaxes himself, he cannot endure toil with resolute vigor. Sickness is also like this: because there is an expectation of recovery, he has not yet made a resolute plan. When death is about to arrive, knowing there is no hope, he then rouses himself, becomes brave and earnest, cultivates great vigor, and from the jaws of death manages to reach nirvāṇa. In the explanation of the pāramitā of patience it is said that the wound of gain and offerings is especially deep, and one should especially practice patience. For instance, though Devadatta succeeded in going forth, the Buddha and the five hundred great arhats did not teach him to cultivate supernormal powers. Ānanda had not yet attained knowledge of others' minds; out of respect for his elder brother, relying on what the Buddha had taught, he taught him to cultivate supernormal powers. Having attained supernormal powers, he manifested transformations, sought disciples, and so forth; contemplate this as explained at length.
2.25
Section on the Proper Receiving [of Precepts]
2.26
The Sutra of the Bodhisattva's Jewelled Necklace on Original Karmic Action states: A disciple of the Buddha receiving the precepts has three kinds: First, with all buddhas and bodhisattvas appearing in person before him, he receives and obtains the true superior-grade precepts. Second, after the passing into extinction of all buddhas and bodhisattvas, if within a thousand li there is a bodhisattva who previously received the precepts, one requests him to be one's Dharma master to instruct one in the precepts. Having first bowed to his feet, one should speak thus: 'I request the great venerable one to be my master and confer the precepts upon me.' The disciple then obtains the precepts of the true Dharma; these are the middle-grade precepts. Third, after the Buddha has passed into extinction, when there is no Dharma master within a thousand li, one should kneel on both knees with palms joined before images of the buddhas and take the vow oneself to receive the precepts, speaking thus: 'I, so-and-so, declare to the buddhas of the ten directions and the bodhisattvas of the great ground, and the like: I shall train in all the bodhisattva precepts.' These are the inferior-grade precepts. The second and third are also explained in this way. Disciples of the Buddha, these three kinds [of methods] subsume the three kinds of receiving the precepts. Past buddhas have already spoken them, future buddhas will speak them, and present buddhas now speak them. Past bodhisattvas have already trained in them, future bodhisattvas will train in them, and present bodhisattvas now train in them. These are the precepts of the true Dharma of all buddhas. If any bodhisattva does not enter this gateway to the precepts of the true Dharma and yet attains the fruit of the unsurpassed path, there is no such possibility.
2.27
When about to receive the precepts, first instruct them to pay homage to the Triratna, saying: 'Disciples, so-and-so and others, respectfully pay homage to all buddhas of the past, exhausting the bounds of the past.' The future and present are each formulated accordingly (spoken three times). Paying homage to the Dharma, say: 'Disciples, so-and-so and others, respectfully pay homage to the pure true Dharma of the twelve divisions of teachings of the past, exhausting the bounds of the past; the future and present are also like this.' Paying homage to the Saṅgha, say: 'Disciples, so-and-so and others, respectfully pay homage to the noble assembly of the three vehicles of the past, exhausting the bounds of the past; the future and present are also like this' (each spoken three times). Next, instruct them to receive the four unshakeable confidences, saying: 'Disciples, so-and-so and others, vow that from this moment until the end of the future, we take refuge in the Buddha, take refuge in the Dharma, take refuge in the virtuous and noble Saṅgha, and take refuge in the precepts of the true Dharma' (spoken three times).
2.28
Next, instruct them to repent of the ten grave unwholesome karmas. Having repented of their faults, immediately confer the ten inexhaustible precepts upon them, saying: 'Listen well, all of you! Disciples of the Buddha, from this body until the Buddha body, exhausting the bounds of the future, in the interim you must not intentionally kill living beings. If there are any who transgress, this is not the bodhisattva practice. You will forfeit the qualities of the forty-two virtuous and noble stages; you must not transgress. Are you able to uphold it?' (The receiver responds, saying, 'I can.') 'Second, you must not intentionally steal; third, you must not intentionally engage in sexual misconduct; fourth, you must not intentionally tell lies; fifth, you must not sell liquor; sixth, you must not intentionally speak of the sins and faults of lay or ordained bodhisattvas; seventh, you must not intentionally be stingy; eighth, you must not intentionally give rise to anger; ninth, you must not intentionally praise yourself and disparage others; tenth, you must not intentionally slander the storehouse of the Triratna.' (All should be recited in a corresponding manner.) Next, say: 'Disciples of the Buddha, having received the ten inexhaustible precepts, the receiver will always transcend the four māras and cross over the suffering of the three realms. From birth to death he does not lose these precepts; they constantly accompany the practitioner until the attainment of Buddhahood. Disciples of the Buddha, if any sentient beings of the past, future, or present do not receive these bodhisattva precepts, they are not called those possessing consciousness; they are no different from beasts and are not called humans; they are perpetually separated from the ocean of the Triratna and are not bodhisattvas and the like. The bodhisattva has the Dharma of receiving them, but not the Dharma of renouncing them; even if there is a transgression, they are not lost.' To the end of future time, if there is a person who comes wishing to receive the precepts, the bodhisattva Dharma master first explains and recites them for him, causing that person's mind to open and understand and to give rise to a delightful attachment, and only thereafter confers them upon him. Furthermore, if a Dharma master in any land can transform a single person to go forth and receive the bodhisattva precepts, that Dharma master's merit surpasses the building of eighty-four thousand stupas, how much more so two, three, or even hundreds and thousands—his merit is unreckonable. As for the master, husbands and wives and the six kinds of relatives may serve as masters and confer them on one another. The person who receives the precepts enters the rank of bodhisattvas in the realm of all buddhas, transcending the sins of saṃsāra of three kalpas. Therefore, one ought to receive them. The receiving has ten parts: one may receive just one, up to the complete ten. Moreover, regarding these bodhisattva ten grave and eighty thousand deportment precepts, for the ten grave ones, if transgressed there is no repentance, but one may be made to receive the precepts again. The eighty thousand deportment precepts are all termed minor; if transgressed, one may be made to repent of the fault, and repenting face-to-face extinguishes them. All bodhisattva precepts, whether ordinary or noble, have the mind as their essence; therefore, when the mind is exhausted the precepts are also exhausted, and because the mind is inexhaustible the precepts are also inexhaustible. Sentient beings of the six destinies are all able to receive them.
2.29
According to the "Chapter on Worldly Śīla" in the Mañjuśrīparipṛcchā-sūtra, the procedure for receiving the ten precepts is stated as follows: At that time, Mañjuśrī addressed the Buddha, saying, "World-Honoured One, how is taking refuge performed?" The Buddha told Mañjuśrī, "One who takes refuge should speak thus: 'O Venerable One, from now until bodhi, I, so-and-so, take refuge in the Buddha; until bodhi, I take refuge in the Dharma; until bodhi, I take refuge in the Saṅgha.' A second and third time it should also be said thus. Then one should further say: 'I, so-and-so, have already taken refuge in the Buddha, have already taken refuge in the Dharma, and have already taken refuge in the Saṅgha.' This is said three times. Next, one should say: 'O Venerable One, I uphold the bodhisattva precepts. I, so-and-so, until bodhi, will not kill living beings, and will be free from the thought of killing living beings; until bodhi, will not steal, and will also be free from the thought of stealing; until bodhi, will not practice unchaste conduct, and will be free from the thought of unchaste conduct; until bodhi, will not speak falsely, and will be free from the thought of false speech; until bodhi, will not drink alcohol, and will be free from the thought of drinking alcohol; until bodhi, will not wear perfumes or flowers, and also will not give rise to the thought [of doing so]; until bodhi, will not sing, dance, or make music, and will be free from the thought of singing and dancing; until bodhi, will not sit or lie on high or broad beds, and will be free from the thought of broad beds; until bodhi, will not eat past midday, and will be free from the thought of eating past midday; until bodhi, will not grasp gold, silver, or counterfeit valuables, and will be free from the thought of holding gold or silver; until bodhi, I shall fully accomplish the six pāramitās, great benevolence, and great compassion.'" The Buddha spoke this geya: / "Having made the vow reaching until bodhi, / one takes refuge in the Triratna. / Receiving and upholding the ten kinds of precepts, / one also vows [to keep them] reaching until bodhi. / The six perfections and the four immeasurables / should all be fully accomplished. / Those who practice in this manner / are in accord with the Great Vehicle."
2.30
When about to receive the precepts, one should first make vows. The "Chapter on the Bodhisattva's Receiving Precepts" states: At that time, Mañjuśrī addressed the Buddha, saying, "World-Honoured One, if a good son or good daughter receives the rules of the precepts received by bodhisattvas, what should they do?" The Buddha told Mañjuśrī, "Before the Buddha, with utmost sincerity, they should bow down and speak thus: 'I, so-and-so, pray that all Buddhas be mindful of me. Just as all Buddhas, World-Honoured Ones, correctly and fully enlightened ones, through the Buddha-wisdom, have no attachments, I shall arouse bodhicitta to benefit all sentient beings and cause them to attain peace and happiness. I arouse the mind set on the unsurpassed path, just as all Buddhas and bodhisattvas of the past, future, and present [have done]. I arouse the unsurpassed mind of bodhi toward all sentient beings, regarding them as my fathers, mothers, brothers, sisters, men, women, kin, and friends, so that they may attain liberation and escape from saṃsāra, and even cause them to arouse the mind of sambodhi. I will diligently stir up vīrya, and bestow upon all sentient beings all material goods and Dharma according to their needs; through this wealth and Dharma, I will gather in all sentient beings, gradually adapting to what is appropriate. For the sake of liberating sentient beings and causing them to escape saṃsāra, even to causing them to abide securely in unsurpassed bodhi, I shall arouse vīrya; I shall not be heedless.' Thus, repeating this two and three times, this is called the initial arousal of bodhicitta by a bodhisattva-mahāsattva."
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Linked texts (1)
- 勸發菩提心集 — Classical Chinese