法苑珠林 34

English (machine translation) 34

Language: English

34.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Temple

34.2

Chapter 28: Restraining Thoughts / Chapter 29: Generating Vows

34.3

Chapter on Restraining Thoughts (This contains two sections)

Consider that ordinary passions are difficult to curb: they are like mountain apes that constantly follow external sense-objects, and resemble wild elephants. The three modes of karma are agitated, and through conditioned causes they manifest all the more. Therefore the Buddha established teachings to have them constantly reined in and controlled. Thus a sūtra says: 'One should be the master of the mind, not mastered by the mind. Let the karma of body, speech, and mind not consort with evil. Let bodily precepts and mental wisdom be as unmoving as a mountain.' Another sūtra says: 'Curb it in one place, and there is nothing that cannot be accomplished.' However, the nature of the mind is deluded and perverted, with self-view foremost; vexations and delusions are hard to rein in, and disturbing impulses constantly operate. At all times it is haughty or overly submissive. Unless one takes refuge in quietude to crush and subdue the three poisons, not wandering about with the body, keeping the mouth silent and closed, sleeping little and staying awake much, constantly sitting and reducing food, contemplating the correct Dharma, knowing that it is neither existent nor non-existent, straightening the body, rectifying the mind, and binding mindfulness before oneself—such teachings as these are termed 'restraining thoughts.'

34.6

Section 2: Citing Evidence

34.7

As the Ekottarika-āgama says: At that time, the World-Honoured One addressed the monks: 'You should cultivate ten dharmas, and you will then achieve spiritual powers, eliminate all chaotic thoughts, and attain nirvāṇa. First is mindfulness of the Buddha. Second is mindfulness of the Dharma. Third is mindfulness of the Saṃgha. Fourth is mindfulness of the precepts. Fifth is mindfulness of giving. Sixth is mindfulness of devas. Seventh is mindfulness of cessation. Eighth is mindfulness of ānāpāna. Ninth is mindfulness of the impermanence of the body. Tenth is mindfulness of death. You should cultivate them well.'

34.8

Mindfulness of the Buddha, Dharma, and the Holy Saṃgha, / Mindfulness of precepts, giving, and devas, / Mindfulness of cessation and ānāpāna, / With mindfulness of the body and death at the end.

34.9

First, 'mindfulness of the Buddha' means with concentrated essence to be mindful of the physical marks of the Buddha, the Tathāgata, complete in merit, boundless in physical presence and wisdom, fully knowing his movements, coming and going. Cultivating this single dharma will of itself lead to nirvāṇa. Never departing from mindfulness of the Buddha, one then obtains merit. This is termed 'mindfulness of the Buddha.'

34.10

Second, 'mindfulness of the Dharma' means with concentrated essence to be mindful of the Dharma, eliminating all desires and attachments so that there is no defiling toil; the thirsty mind of craving will never arise again. Being free of desire regarding desires, one is free from the fetters and the ailments of the hindrances, just like the scent of various incenses, free of blemishes or chaotic thoughts; one then achieves spiritual powers and of oneself attains nirvāṇa. Contemplating without departing from it, one then obtains merit. This is termed 'mindfulness of the Dharma.'

34.11

Third, 'mindfulness of the Saṃgha' means with concentrated essence to be mindful of the holy Saṃgha of the Tathāgata, accomplished in straightforwardness without deviousness, harmonious from top to bottom. The four pairs and eight stages among the Tathāgata's holy Saṃgha should be reverently served. Eliminating all chaotic thoughts, one of oneself attains nirvāṇa. Never departing from mindfulness of the Saṃgha, one then obtains merit. This is termed 'mindfulness of the Saṃgha.'

34.12

Fourth, 'mindfulness of the precepts': what are called the precepts put an end to all evils. The precepts can bring about the path and cause people to rejoice. The precepts adorn the body with garlands, manifesting manifold excellences; like an auspicious vase, whatever one desires is fulfilled. Eliminating all chaotic thoughts, one of oneself attains nirvāṇa. Never departing from mindfulness of the precepts, one then obtains merit. This is termed 'mindfulness of the precepts.'

34.13

Fifth, 'mindfulness of giving' means with concentrated essence to be mindful of giving: regarding what is given, having no regret forever, having no thought of recompense, and quickly gaining wholesome benefit. If someone curses and reviles or attacks with blades and staves, one should give rise to a mind of loving-kindness and not arouse anger. As for what I give, the intention of giving never ceases. Eliminating all chaotic thoughts, one of oneself attains nirvāṇa. Never departing from mindfulness of giving, one then obtains merit. This is termed 'mindfulness of giving.'

34.14

Sixth, 'mindfulness of devas' means with concentrated essence to be mindful of devas: pure in body, speech, and mind, not committing foul deeds, bodily form perfected through preceptive practice, the body radiating light illuminating everywhere; attaining that divine body as the fruit and retribution of wholesome karma, attaining that divine body with manifold practices complete. Eliminating all chaotic thoughts, one of oneself attains nirvāṇa. Never departing from mindfulness of devas, one then obtains merit. This is termed 'mindfulness of devas.'

34.15

Seventh, 'mindfulness of cessation' means the thoughts of the mind are stilled, the disposition is deliberate and refined without precipitancy, and one should concentrate the mind, delighting in solitary quietude, constantly seeking expedients to enter samādhi meditation, constantly mindful of non-greed, with supreme light constantly penetrating. Eliminating all chaotic thoughts, one of oneself attains nirvāṇa. Never departing from cessation, one then obtains merit. This is termed 'mindfulness of cessation.'

34.16

Eighth, 'mindfulness of ānāpāna' means with concentrated essence to be mindful of ānāpāna: when the breath is long, contemplating and knowing, 'My breath is now long'; when the breath is short, one should also contemplate and know, 'My breath is now short'; when the breath is extremely cold or extremely hot, one should also contemplate and know, 'My breath is now cold or hot.' Discerning inhalation and exhalation, counting the length of the breath, eliminating all chaotic thoughts, one of oneself attains nirvāṇa. Never departing from ānāpāna, one then obtains merit. This is termed 'mindfulness of ānāpāna.'

34.17

Ninth, 'mindfulness of the body' means with concentrated essence to be mindful of the body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, gall bladder, liver, lungs, heart, spleen, kidneys, large intestine, small intestine, rectum, bladder, feces, urine, omentum, stomach, spleen, membrane, tears, saliva, nasal mucus, pus, blood, fat, drool, skull, brain, and so forth. What is the body? It is the earth element, water element, fire element, and wind element; all are produced by father and mother. Whence did they come, and by whom were they produced? Once these six sense faculties perish here, where will they be born? Eliminating all chaotic thoughts, one of oneself attains nirvāṇa. Never departing from mindfulness of the body, one then obtains merit. This is termed 'mindfulness of the body.'

34.18

Tenth, 'mindfulness of death' means with concentrated essence to be mindful of death: perishing here and being born there, wandering through the destinies, life passing without stopping, the faculties scattering and decaying like rotten wood, the life faculty severed, kin separated, without form, without sound, and without appearance. Eliminating all chaotic thoughts, one of oneself attains nirvāṇa. Never departing from mindfulness of death, one then obtains merit. This is termed 'mindfulness of death.' And a verse says:

34.19

From the Buddha, the Dharma, and the holy Saṃgha, / Up to the final mindfulness of death, / Although their names are the same as above, / Their meanings are distinctly different.

34.20

Furthermore, the Treatise on Distinguishing Merits states: What does the first, mindfulness of the Buddha, concern? The Buddha's body is adamantine, free of all outflows. When he walks, his feet are four inches above the ground, and the marks of a thousand-spoked wheel appear upon the earth. The insects beneath his feet are at peace for seven days; if they die, they are all reborn in the heavens. Formerly, there was an evil monk who was originally a non-Buddhist. Wearing the monastic robes under false pretenses to slander the Dharma, he followed behind the Tathāgata, killed a flying insect with his own hand, and placed it where the Buddha had left a footprint, claiming that the Buddha had stepped on and killed it. Yet although the insect was dead, upon encountering the Buddha's footprint it immediately returned to life. When he enters a city or village and his foot touches the threshold, the earth shakes mightily, a hundred kinds of musical instruments sound without being struck, the deaf, blind, and mute, and those with a hundred diseases are spontaneously healed; seeing the Buddha's physical marks, people attain deliverance according with his conduct. The aid brought by his merit cannot be calculated. Bringing together all practices, conveying [beings across] is foremost. What is called mindfulness of the Buddha has such meaning as this.

34.21

Second, 'mindfulness of the Dharma': The Dharma is the path of no outflows, unconditioned and free of desire. The Buddha is the lord of all dharmas; the Dharma is the master over the fetters. The Dharma brings forth all Buddhas; the Dharma gives birth to the path of the Buddhas. If so, why is one not first mindful of the Dharma and afterwards mindful of the Buddha? The answer is: Although the Dharma is subtle and profound, no one is able to know it; it is like a hidden treasure that exists everywhere, yet one must rely on an expert guide to point out its location before one can relieve one's poverty. The Dharma is also like this: although its principle is profound, without the Tathāgata it cannot be revealed. Therefore, mindfulness of the Buddha comes first, and proclaiming the Dharma comes afterwards.

34.22

Third, 'mindfulness of the Saṃgha' refers to the four pairs, the eight stages, and the twelve worthy persons, who abandon worldly greed and contention to guide devas and humans; thus they are an excellent, propitious field of merit for sentient beings. Formerly, there was a monk of little merit named Brahmadatta (in the Vinaya he is named the monk *Raśmi-upamā?*), who was among the assembly of one thousand two hundred and fifty; he caused the entire Saṃgha to receive no food, and no one knew whose fault it was. The Buddha had them divided into two groups: one group received food, and one group did not. He again divided the group that did not receive food into two groups: half received, and half did not. Proceeding in this manner step by step, it came down to two persons: one received food, and one did not. Only then did they know that the one without merit, even if food reached his bowl, it would naturally vanish. The Buddha pitied his plight and personally gave him food with his own hand; being in the bowl, constrained by spiritual power, it could not vanish. The Buddha wished to cause him to obtain merit in this present life, so he had two monks who had attained cessation satisfy him with food, whereupon he immediately obtained merit. At that time, King Prasenajit heard that regarding this monk of little merit, the Buddha had pitied him and given him food, [and thought:] 'I too should now provide merit for him.' He immediately sent non-glutinous rice. At that time, a crow flew in, pecked up a single grain of rice, and flew away. The messenger scolded it, saying: 'The King has prepared merit for Brahmadatta; why do you carry it off?' The crow then carried it back to its original place. Why was this so? Because this monk received the power of the Saṃgha's merit, birds and beasts could not harm him. By this it is proven that they are an excellent field of merit. Having delivered themselves, they deliver others to the path of the three vehicles. The practice of mindfulness of the Saṃgha has such meaning as this.

34.23

Fourth, 'mindfulness of the precepts': from the five precepts and ten precepts to the two hundred and fifty and five hundred precepts, all restrain body and speech, curbing all perversities and wrongs, gathering and controlling the six emotions, and severing all thoughts of desire. Being pure inside and out, one then accords with the nature of precepts. Formerly, there were two monks travelling together to the Buddha's place. On their road they passed through a vast wilderness and were completely depleted of water. At that time there was a small pool of standing water full of insects. One monk contemplated deeply on the vinaya prohibitions, taking non-violation as foremost: 'If I drink this water, I will kill many living beings; I would rather preserve the precepts and lose my life.' Thereupon he died and was immediately born in heaven. The other monk thought to himself: 'Drinking the water will preserve my life so I can reach the Buddha's place; how can I know what destiny I will be born into after death?' He then drank the insect-filled water, causing much harm. Although he got to see the Buddha, he was very far from me [the Buddha]. Weeping before the Buddha, he related that his companion had died. The Buddha pointed to the heaven above, saying: 'Do you recognise this deva? This is your companion. Through the merit of preserving the precepts, he was immediately born in heaven and has now come here. Although you see me, you are exceedingly far from me. Although he lost his life, he is constantly by my side. You now see me and merely behold my physical form; how could you know the true precepts?' Therefore a sūtra says: 'The Prātimokṣa is your great teacher; if you can uphold the precepts and practice them continuously, that is the Tathāgata's Dharmakāya, constantly present and unextinguished.' Now, there are three kinds of precepts: first, worldly precepts; second, path precepts; third, meditative concentration precepts. The five, eight, ten, and full precepts are worldly precepts. The four truths of no outflows are path precepts. Samādhi and dhyāna reflection are meditative concentration precepts. Directing the precepts with wisdom to make them free of outflows accords with the path precepts. The precepts of the Śrāvaka are like flowers on the knees: if one moves, they scatter. The Bodhisattva's upholding of the precepts is like wearing flowers in one's hair: whether moving or resting, they do not stir. The Hīnayāna restrains physical form: if one moves, one breaches deportment. The Bodhisattva grasps the mind, not constrained by external regulations. The regulations of the Great and Small differ; therefore they are distinguished by physical form and mind. Although inner and outer differ, both arrive at nirvāṇa. Hence it is called 'mindfulness of the precepts.'

34.24

Furthermore, the Fo ban nihuan jing says: "Moreover, if one desires to approach the Way, there are four joys that one should properly contemplate and practice: first, contemplating the Buddha with joyful mind never departing; second, contemplating the Dharma with joyful mind never departing; third, contemplating the Saṃgha with joyful mind never departing; fourth, contemplating the precepts with joyful mind never departing. If one contemplates these four joys, one must certainly make them complete, and through clear self-comprehension, one should look toward correct deliverance and seek the essential meaning of bodily liberation. This will enable one to eliminate and cut off the paths of hell, animals, and hungry ghosts. Although one may shuttle back and forth between heaven and humankind, in no more than seven rebirths one will of oneself reach the limit of suffering."

34.25

Furthermore, the Sanqian weiyi says: "There are five things one ought to contemplate: first, one should contemplate the merits of the Buddha; second, one should contemplate the sūtras and precepts of the Buddha; third, one should contemplate the wisdom of the Buddha; fourth, one should contemplate the kindness of the Buddha as exceedingly great and difficult to repay; fifth, one should contemplate the Buddha's vigor extending all the way to nirvāṇa. There are another five things: first, one should contemplate the community of bhikṣus; second, one should contemplate the kindness of one's master; third, one should contemplate the kindness of one's parents; fourth, one should contemplate the kindness of one's fellow students; fifth, one should contemplate all persons, wishing that all may achieve liberation and be free from all suffering."

34.26

Furthermore, the Chuchu jing says: "It is like the sands in the great ocean, which cannot be reckoned or known: the good, evil, misfortunes, and merits committed by human beings—those done earlier and later—cannot be calculated again. The essential point is that at the end of life, those who did evil will meet evil destinies, and those who did good will meet good destinies; misfortunes and merits all have predetermined destinations, and parents, siblings, wives, children, and kin are also predetermined. When one attains the Way, this ceases; if one does not attain the Way, it never ends." The Buddha said to the bhikṣus: "You should contemplate the impermanence of your own bodies." One bhikṣu thereupon replied to the Buddha, saying: "I contemplate impermanence: it is like a person in the world who can reach at most fifty years." The Buddha said: "Do not say such words." Another bhikṣu said: "It can be thirty years." The Buddha said: "Do not say such words." Another bhikṣu said: "It can be ten years." The Buddha said: "Do not say such words." Another bhikṣu said: "It can be one year." The Buddha said: "Do not say such words." Another bhikṣu said: "It can be one month." The Buddha said: "Do not say such words." Another bhikṣu said: "It can be one day." The Buddha said: "Do not say such words." Another bhikṣu said: "It can be one period of time." The Buddha said: "Do not say such words." Another bhikṣu said: "It can be within the space of a single breath." The Buddha said: "That is right." The Buddha said: "If an outgoing breath does not return, one already belongs to the next life. Human life is swift and precipitous, residing within the space of a single breath."

34.27

Furthermore, the Pini mu jing says: "If a bhikṣu expounds the Dharma, he should also constantly contemplate, observing the body as suffering, empty, impermanent, non-self, and impure, never letting this cease. Why is this? Because by attaining the twelve mindfulnesses, the noble Dharma is accomplished. What are the twelve mindfulnesses? First, mindfulness of perfecting one's own body; second, mindfulness of perfecting others; third, mindfulness of vowing to attain a human body; fourth, mindfulness of being born into a noble family; fifth, mindfulness of giving rise to faith in the Buddha's Dharma; sixth, mindfulness of awakening to the Dharma without applying extra effort in one's place of rebirth; seventh, mindfulness of having all sense faculties intact in one's place of rebirth; eighth, mindfulness of encountering the Buddha, the World-Honoured One, appearing in the world; ninth, mindfulness of constantly being able to expound the correct Dharma in one's place of rebirth; tenth, mindfulness of vowing that the expounded Dharma may constantly abide for a long time; eleventh, mindfulness of vowing to accord with and practice the long-abiding Dharma; twelfth, mindfulness of constantly maintaining a mind of compassion for all sentient beings. If one completes these twelve mindfulnesses, one is certain to attain the noble Dharma."

34.28

Furthermore, the Saṃyuktāgama says: At that time, the World-Honoured One addressed the bhikṣus: "In the past, there was grass in a river wherein a tortoise dwelt. At that time, a hungry jackal was wandering about seeking food. Seeing the tortoise from afar, it rushed over to seize it. Seeing it coming, the tortoise immediately drew in its six limbs. The jackal kept watch, waiting for its head or feet to emerge so that it might seize and eat it. Having watched for a long time, the tortoise never put out its head nor its feet. Starving, exhausted, and enraged, the jackal went away. O bhikṣus, you today are also like that: know that Māra Pāpīyān is constantly lying in wait for your vulnerability, hoping that your eye will attach to sights, your ear hear sounds, your nose smell scents, your tongue taste flavours, your body attach to tangibles, and your mind think of phenomena, desiring to engender attachment to the six sense objects. Therefore, bhikṣus, you today must constantly abide by observing the discipline of the eye faculty. If you observe the discipline of the eye faculty, the evil Māra will find no vulnerability. When [the mind] goes out and grasps conditions, it is likewise with the ear, nose, tongue, body, and mind: if one does not let him find vulnerability when the six faculties go out or grasp conditions, it will be just like the jackal finding no vulnerability with the tortoise." At that time, the World-Honoured One uttered this gāthā:

34.29

"The tortoise, fearing the jackal,
Draws its six limbs into its shell;
Let the bhikṣu well restrain his mind,
Concealing all perceptions and thoughts,
Neither depending on nor fearing them,
Covering the mind and speaking no words."

34.30

At that time, the World-Honoured One addressed the bhikṣus: "Suppose a man roaming in an empty house captured six kinds of living beings: first, he caught a dog and immediately bound it fast in one place; next, he caught a bird; next, a venomous snake; next, a jackal; next, a śiśumāra; next, a monkey. Having caught these living beings, he bound them all in one place. The dog wished to enter the village; the bird always wanted to fly into the sky; the snake always wanted to enter a hole; the jackal delighted in heading toward the charnel ground; the śiśumāra constantly wished to enter the sea; and the monkey wished to enter the mountain forest. These six living beings were all bound in one place, each desiring to go to its own place of ease, each taking no pleasure in the places of the others. Because they were bound, each exerted its strength toward its preferred direction, yet none could break free. In this way, the six sense faculties with their various spheres each seek their own preferred spheres and take no pleasure in the remaining spheres: the eye constantly seeks pleasing sights, and feels revulsion toward unpleasing sights; the ear, nose, tongue, body, and mind are also like this. These six sense faculties, with their various fields of activity, do not seek the spheres of different faculties. Whichever is strongest is able to follow its sensed objects at will, just like that man binding the six living beings. Therefore, you should diligently cultivate mindfulness of the body.
At that time, the World-Honoured One addressed the bhikṣus: "Suppose there were four vipers, vicious and fiercely poisonous, inside a single basket. At that time, there was a man, intelligent, seeking pleasure, detesting suffering, seeking life, and detesting death. Then another man spoke to him, saying: 'Take this basket of snakes now, rub and bathe them, nourish and feed them with love and affection, letting them out and putting them in at proper times. If these four poisonous snakes should happen to be vexed, they may kill you or bring you close to death. You must guard against them.' At that time, the man, fearing the four poisonous snakes and five enemies with drawn swords, ran away in flight. Someone spoke to him again, saying: 'Man, inside you are six thieves following and lying in wait for you. If they find vulnerability, they will kill you. You must guard against them.' At that time, the man, terrified of the four poisonous snakes, the five enemies with drawn swords, and the six internal thieves, ran in fear and entered an abandoned village. Seeing those empty houses dilapidated, rotten, ruined, and collapsed, containing all kinds of foul things that were fragile and unstable, someone spoke to him again, saying: 'Man, this is an empty village; when the six thieves come, they will surely overrun you.' At that time, the man, fearing the poisonous snakes, the five enemies with drawn swords, the six internal evil thieves, and the band of thieves in the empty village, fled once more. Suddenly, on the road, he came upon a great river whose waters were rushing swiftly. He saw only terrors on this shore, while on that shore he saw peace, happiness, purity, and fearlessness; yet there was neither bridge nor boat to cross to that shore. He reflected: 'I will take grass and wood, bind them into a raft, and by the effort of my hands and feet cross over to that shore.' Having thought this, he gathered grass and wood by the riverbank, bound them into a raft, and by the effort of his hands and feet crossed the torrent laterally. In this way, the man escaped the four poisonous snakes, the five enemies with drawn swords, the six internal evil thieves, and was further freed from the band of thieves in the empty village, crossed the rushing torrent, abandoned all kinds of terrors on this shore, and reached the peace and happiness of that shore.
I have spoken this parable; you should understand its meaning. Bhikṣus, the 'basket' is an analogy for this physical form of coarse four great elements, a body of semen and blood made of the four elements, nourished by impure food, bathed, and clothed—a phenomenon of impermanence, decay, and fragility. The 'poisonous snakes' are an analogy for the four great elements: the earth element, the water element, the fire element, and the wind element. If the earth element falls into conflict, it can cause the body to die or come close to death; the conflict of water, fire, and wind is also like this. The 'five enemies with drawn swords' are an analogy for the five aggregates of grasping. The 'six internal thieves' are an analogy for the six forms of craving and delight. The 'empty village' is an analogy for the six internal sense spheres: observing the eye sense sphere reveals it to be an impermanent, decaying, and deceptive phenomenon; the ear, nose, tongue, body, and mind are also like this. The 'band of thieves in the empty village' is an analogy for the six external sense spheres: the eye is harmed by pleasing and unpleasing sights; the ear and sounds, the nose and scents, the tongue and flavours, the body and tangibles, and the mind and phenomena are also like this. The 'rushing torrent' is an analogy for the four floods: the flood of sensual desire, the flood of existence, the flood of views, and the flood of ignorance. The 'river' is an analogy for the three cravings: craving for sensual pleasure, craving for form, and craving for formlessness. 'This shore of many terrors' is an analogy for the individual bodily existence. 'That shore of coolness, peace, and happiness' is an analogy for nirvāṇa without remainder. The 'raft' is an analogy for the Noble Eightfold Path. 'Crossing the torrent by the effort of hands and feet' is an analogy for reaching the other shore through vigorous and courageous effort. The 'abode of the brāhmaṇa' is an analogy for the Tathāgata, the Arhat, the Perfectly Awakened One."

34.31

Furthermore, the Muxuanzi jing says: At that time, the king of the country of Nan, named Pasenadi (Prasenajit), addressed the Buddha, saying: "My country is remote and small; year after year there are bandits and invaders, the five grains soar in price, epidemics spread, and the people are impoverished and distressed. I am constantly ill at ease. The treasury of Dharma is deep and vast, so I am unable to practice it. I only pray that you have pity on me and bestow upon me the essential points of the Dharma." The Buddha told the king: "If you wish to extinguish the hindrance of defilements, you should string one hundred and eight soapberry seeds and always keep them with you. With a sincere and undistracted mind, recite 'Namo Buddhāya, Namo Dharmāya, Namo Saṅghāya', passing one soapberry seed with each recitation. In this way, gradually pass the soapberry seeds, ten, twenty, a hundred, a thousand, or even ten million times. If you can complete two hundred thousand times with body and mind undistracted, free from all deceit and crookedness, at the end of life you will be born in the third heaven, the Yāma Heaven, naturally provided with food and clothing, constantly living in peace and happiness. If you can complete one million times, you will cut off the hundred and eight defilements and karmas, and obtain the unsurpassed fruit." When the king heard this, he rejoiced, saying: "I shall practice it accordingly." The Buddha told the king: "There was a bhikṣu named Shasheng who recited the names of the Three Jewels for ten years and attained the fruit of a sakṛdāgāmin. Gradually cultivating, he is now in the World of Universal Fragrance as a pratyekabuddha." When the king heard this, he redoubled his practice."

34.32

Furthermore, the Xianyu jing says: In the country of Vārāṇasī, there was a householder whose name was Gupti. This man had a son named Upagupta. Later, as he grew older, the family became impoverished and distressed, so his father entrusted him with goods to reside in the marketplace and trade. There was an arhat named Saṇavāsa who came to his side, expounded the Dharma for him, and instructed him to tie his mindfulness using white and black pebbles as counting tallies: for a good thought, lay down a white one; for an evil thought, lay down a black one. Upagupta received his instruction, casting a pebble at every good or evil thought. At first, the black pebbles were overwhelmingly numerous and the white ones were few. Gradually cultivating, the white and black became equal. Tying his mindfulness without ceasing, there were no longer any black stones, but purely white ones. When good thoughts flourished, he attained the first fruit [of the path].

34.33

Furthermore, the Piyu jing says: In ancient times, there was a man who did not believe or revere the Dharma, but his wife served the Buddha devoutly. The wife said to her husband: "Human life is impermanent; you should cultivate merit and virtue." Her husband was indifferent and indolent. Fearing that he would fall into hell in the future, the wife said to her husband: "I wish to hang a bell above the doorway; whenever you go in or out, shake the bell to make a sound and recite 'Namo Buddha'." Her husband said: "Very well." After a long time, the husband died. The hell wardens speared him to cast him into the cauldron of boiling water; the spear struck the cauldron and made a sound, which he took to be the bell, and he recited "Namo Buddha". When the hell magistrate heard this, he said: "This man reveres the Buddha," and ordered him released, allowing him to be reborn among humans.

34.34

Also, the Za piyu jing says: Formerly, five hundred merchants took a boat out to sea. They encountered a makara fish emerging with its mouth agape, wishing to devour the living beings. At the time there was little wind, yet the boat travelled like an arrow. The chief merchant said to the crowd: "The boat travels too quickly; lower the sail!" They lowered it as instructed, but the boat went ever faster and could not be stopped. The chief merchant asked the person in the watchtower: "What do you see?" [He answered:] "I see two suns risen above, white mountains below, and a black mountain in between." The chief merchant said in alarm: "This is a great fish! What is to be done? You and I now meet with dire straits; entering this fish's belly there is no way we will live. Each of you, according to what you worship, single-mindedly seek help!" Thereupon the people, each according to their devotion, single-mindedly took refuge and sought deliverance from this distress. The more earnestly they sought, the faster the boat travelled. If it did not stop for an instant, it would enter the fish's mouth. At this, the chief merchant said to the people: "I have a great deity whose name is the Buddha. Abandon your worshipped gods and single-mindedly chant his name!" Then the five hundred people together raised a great cry, chanting: "Namo Buddhāya!" Hearing the Buddha's name, the fish thought to itself: "Today there is indeed once more a Buddha in the world! How could I bear to harm living beings?" It immediately closed its mouth, and the waters all flowed backward. Gradually they drew away from the fish. Good thoughts arose in the five hundred merchants, and all attained liberation.

34.35

Also, the Mahāsaṃnipāta-sūtra says: For example, as a monk's own hair grows, he does not know how many fractions of an inch it lengthens by each day; just so, as a bodhisattva's transgressions arise, he cannot know them himself and says, "I am without transgression."

34.36

Also, the Saṃyuktāgama [states]: At that time, the World-Honoured One spoke in verse:

34.37

"Guarding well body and speech, / And all actions of the mind, / Protecting oneself through shame and remorse— / This is called guarding well."

34.38

At that time, the World-Honoured One addressed the monks: "There are two pure dharmas that can protect the world. What are the two? Namely, shame and remorse. If the world lacked these two pure dharmas, the world would not know of father and mother, brothers and sisters, wife and child, clansmen, teachers, elders, or the order of superior and inferior; it would be inverted and muddled like the realm of beasts." He then spoke a verse:

34.39

"If in the world there were not / The two dharmas of shame and remorse, / One would transgress against the pure path / And head toward birth, old age, sickness, and death. / If the world accomplishes / The two dharmas of shame and remorse, / Increasing that which is pure, / It will forever shut the gate of birth and death."

34.40

Also, the Weiwu sanmei jing says: The Buddha told Ānanda: "Good son, when a person seeks the Way and practises dhyāna, they must first sever thoughts. That people born in the world do not attain the Way is solely because they dwell in thinking and have many defiled thoughts. One thought comes, one thought goes; in a single day and night there are eight hundred and forty million thoughts, rising and ceasing without pause. A single good thought also obtains a good retribution; a single evil thought also obtains an evil retribution—like an echo answering a sound, like a shadow following a form. Therefore, good and evil, transgression and merit, are each distinct."

34.41

The verse says:

34.42

Quieting thoughts casts aside anxious pondering; / Where there is pondering, the principle is not exhausted. / When sense-objects come, cast them into empty space; / How can empty space be grieved? / Relying on the shadows, one roams in layered darkness; / When darkness vanishes, shadows and traces perish. / The four fruits are all sought with delight; / The One Vehicle alone is profoundly extinguished.

34.43

Chapter 29: Generating Vows (with two sections)

34.44

Section 1: Explaining the Purport

34.45

Now, the fruit of Buddhahood is supremely remote, yet scaling it has its steps; the Cloud of Dharma is loftily supreme, yet reaching it has its stages. Therefore, when great sincerity is first aroused, profound blessings are summoned at the ultimate fruit; when a vast vow is initially established, wondrous aspirations pervade the future. If a single thought arouses practice, it then evokes the auspicious flowers of kalpas countless as dust; if for half an instant one reverently bows, one obtains the ambrosia of the chiliocosm. This is truly the foundation of the Mahāyāna, the ferry and thoroughfare of the wisdom of all modes.

34.46

Section 2: Citing Testimonies

34.47

As the Amitābha-sūtra says: The Buddha told Ānanda: "When Amitābha Buddha was a bodhisattva, he constantly practiced these twenty-four vows, treasuring them, prizing them, upholding them, and yielding reverently to them. What are the twenty-four vows?

34.48

"First vow: May it be that when I become a Buddha, in my land there shall be no hells, beasts, hungry ghosts, or flying and creeping wriggling creatures. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.49

"Second vow: May it be that when I become a Buddha, in my land there shall be no women. If women wish to come and be born in my land, they shall immediately become men. All the countless devas, humans, and flying and creeping wriggling creatures who come to be born in my land shall all be born by transformation from lotuses in ponds of the seven jewels, and when grown they shall all become bodhisattvas and arhats, entirely beyond count. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.50

"Third vow: May it be that when I become a Buddha, my land shall naturally be made of the seven jewels, vast in extent, expansive without limit, and exceptionally soft and fine. The residences they dwell in, their clothing, and their food and drink shall all be spontaneous, just like the dwelling of the king of the sixth heaven. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.51

"Fourth vow: May it be that when I become a Buddha, my name shall be heard throughout the eight directions, above and below, in countless Buddha-lands. May all Buddhas each speak of my merits and the excellence of my land amidst the great seats of the Saṃgha of monks. May all devas, humans, and flying and creeping wriggling creatures, hearing my name, none fail to rejoice with compassionate hearts and leap with joy, and all be caused to come and be born in my land. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.52

"Fifth vow: May it be that when I become a Buddha, all the countless devas and humans in the eight directions, above and below, and flying and creeping wriggling creatures, if they did evil in former lives, upon hearing my name, wishing to come and be born in my land, shall immediately turn back and repent their faults, practice good for the sake of the Way, uphold the sūtras and precepts, and continuously vow to be born in my land. When their lives end, may none again enter hell, become beasts, or hungry ghosts, but immediately be born in my land as their hearts desire. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.53

"Sixth vow: May it be that when I become a Buddha, if among the devas and humans of the countless Buddha-lands in the eight directions, above and below, there are good sons or good daughters who wish to come and be born in my land and on my account multiply their good deeds—whether giving in charity, circumambulating stūpas, burning incense, scattering flowers, lighting lamps, hanging assorted silken banners, offering food to śramaṇas, building stūpas and constructing temples, severing craving and desire, keeping the fasts and precepts purely, and single-mindedly being mindful of me day and night without interruption—may they all be caused to come and be born in my land as bodhisattvas. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.54

"Seventh vow: May it be that when I become a Buddha, if among the devas and humans of the countless Buddha-lands in the eight directions, above and below, there are good sons or good daughters who practice the bodhisattva path and uphold the six pāramitās, or who become śramaṇas and do not violate the sūtras and precepts, sever craving and desire, keep the fasts and precepts purely, and single-mindedly desire to be born in my land day and night without interruption—when such a person's life is about to end, I will fly with all the bodhisattvas and arhats to welcome them. They shall immediately come and be born in my land, becoming avaivartika bodhisattvas of brave and fierce wisdom. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.55

"Eighth vow: May it be that when I become a Buddha, all the bodhisattvas in my land who wish to go and be born in other Buddha-lands shall never again undergo hell, animal, or hungry ghost rebirth, and shall all be caused to attain the Buddha Way. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.56

"Ninth vow: May it be that when I become a Buddha, the faces of all the bodhisattvas and arhats in my land shall be upright, pure, and exquisite, all of one complexion and entirely of one kind, just like the devas of the sixth heaven. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.57

"Tenth vow: May it be that when I become a Buddha, all the bodhisattvas and arhats in my land shall share a single mind, knowing beforehand each other's thoughts, desires, and words. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.58

"Eleventh vow: May it be that when I become a Buddha, all the bodhisattvas and arhats in my land shall be free of licentious minds, never have thoughts of women, and never have anger or folly. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.59

"Twelfth vow: May it be that when I become a Buddha, all the bodhisattvas and arhats in my land shall love and respect one another in their hearts, never being jealous of or hating one another. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.60

"Thirteenth vow: May it be that when I become a Buddha, whenever the bodhisattvas in my land wish together to make offerings to the countless Buddhas of the eight directions, above and below, they shall be able to fly and reach them immediately; whatever myriad kinds of spontaneous items they desire shall appear before them, and using them to make offerings to the Buddhas, they shall reach them all universally; before midday of that same day, they shall fly back to my land. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.61

"Fourteenth vow: May it be that when I become a Buddha, whenever the bodhisattvas and arhats in my land wish to eat, spontaneous alms bowls of the seven jewels with spontaneous foods of a hundred flavours shall appear before them, and when they have eaten, these shall spontaneously vanish. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.62

"Fifteenth vow: May it be that when I become a Buddha, the bodies of all the bodhisattvas in my land shall be of purple-sheen gold, endowed with the thirty-two marks and eighty minor characteristics, all like a Buddha. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.63

"Sixteenth vow: May it be that when I become a Buddha, the voices of the bodhisattvas and arhats in my land when speaking shall be like the sound of three hundred bells, and their expounding of sūtras and practicing of the Way shall all be like a Buddha. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.64

"Seventeenth vow: May it be that when I become a Buddha, my penetrative vision, thorough hearing, and flight shall be ten times superior to those of all Buddhas. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.65

"Eighteenth vow: May it be that when I become a Buddha, my wisdom, expounding of sūtras, and practicing of the Way shall be ten times that of all Buddhas. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.66

"Nineteenth vow: May it be that when I become a Buddha, all the devas, humans, and flying and creeping wriggling creatures of the countless Buddha-lands in the eight directions, above and below, shall all attain the human path and all become pratyekabuddhas and arhats; and even if they all sit in dhyāna with single mind, together wishing to calculate and know how many thousands of billions of kalpas and years my lifespan is, none shall be able to know its limit. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.67

"Twentieth vow: May it be that when I become a Buddha, all the devas, humans, and flying and creeping wriggling creatures in each of the hundreds of billions of Buddha-lands in the eight directions, above and below, shall all become pratyekabuddhas and arhats; and even if they all sit in dhyāna with single mind, together wishing to calculate how many thousands of billions of bodhisattvas and arhats there are in my land, none shall be able to know their number. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.68

"Twenty-first vow: May it be that when I become a Buddha, the lifespan of the bodhisattvas and arhats in my land shall be countless kalpas. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.69

"Twenty-second vow: May it be that when I become a Buddha, the bodhisattvas and arhats in my land shall all possess brave and fierce wisdom, knowing by themselves the good and evil performed in their past lives over hundreds of billions of kalpas, retroactively knowing without limit, completely penetrating with vision and hearing, and knowing the affairs of past, present, and future in the ten directions. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha.

34.70

"Twenty-third vow: May it be that when I become a Buddha, the bodhisattvas and arhats in my land shall all possess brave and fierce wisdom, and on the crown of their heads shall all possess light. If I obtain this vow, only then will I become a Buddha; if I do not obtain this vow, I will never become a Buddha."

34.71

The twenty-fourth vow: May it be that when I become a Buddha, the light atop my crown will be exceedingly wondrous, surpassing the light of the sun and moon by hundreds of thousands of myriads of koṭis of times, and incomparably surpassing the blazing radiance of all Buddhas, shining across innumerable [realms]. All dark places in the world shall be brightly illuminated. Of the kinds of heavenly beings, humans, and creeping, flying, and wriggling creatures, none who see my light shall fail to develop a compassionate mind and perform good deeds, and all shall be caused to be born in my land. Only when this vow is attained will I become a Buddha; if this vow is not attained, I shall never become a Buddha.

34.72

The Buddha told Ānanda: 'When Amitābha Buddha was a bodhisattva, he practiced these twenty-four vows, never violating the Dharma, entirely renouncing wealth and sensual desires, seeking his vows with diligence and clarity, and accumulating merit and virtues over innumerable kalpas. Now having attained Buddhahood, he has fully realized all of them; his efforts were not in vain.'

34.73

Furthermore, the Sūtra on the Extinction of Darkness in the Ten Directions Spoken by the Buddha states: At that time, there was a youth of the Śākya clan named Miāoshanyue (Pleasing-Face). He came and addressed the Buddha, saying: 'O God of Gods! At present, my two parents are physically indisposed, and have been wrongfully molested and troubled by non-humans. Day and night, asleep or awake, they find no peace or rest; when going out and walking about, they are also distressed and harassed. Or they encounter the sorcery, bewitchment, and evil trickery of non-humans, with no means of protection. I only pray that the World-Honoured One will instruct us with a method, bringing timely rescue so that they suffer no harm or affliction.' The Buddha told Miaoshanyue: 'I shall explain the method of protection for you.'

34.74

The Buddha said: 'To the east, past eight thousand nayutas of Buddha-lands from here, there is a world named Pulling Out All Afflictions. Its Buddha is named Tathāgata Equal Practice, who is now preaching the Dharma. If a person is to travel east, they should first bow their head, take refuge in, and make offerings to that Buddha of the east; then they will have no fear, none will dare to molest them, and all undertakings will be fulfilled as wished.'

34.75

The Buddha told the youth: 'To the south, past one billion Buddha-lands from here, there is a world named Dispelling Darkness and Equal Liberation. Its Buddha is named Tathāgata Foremost Transcender Who at the Initial Resolve Leaves Behind Fear and Takes Refuge, who is now preaching the Dharma. If one wishes to travel south, one should bow from afar, take refuge in that Buddha with focused, unwavering intent; then one will have no fear and will not encounter adversity.'

34.76

The Buddha told the youth: 'To the west, past as many Buddha-lands as the sands of the Gaṅgā River from here, there is a world named Excellent Selection. Its Buddha is named Tathāgata Adamantine Footsteps, who is now preaching the Dharma. If one wishes to travel west, one should first bow one's head, pay homage to that Buddha, and single-mindedly take refuge; then one will have no fear and will not encounter adversity.'

34.77

The Buddha told the youth: 'To the north, past twenty thousand Buddha-lands from here, there is a world named Awakening Eloquence. Its Buddha is named Tathāgata Foremost Precious Wisdom, who is now preaching the Dharma. If one wishes to travel north, or if residing at home, bow the head, make homage, and take refuge in that Buddha; then one will have no fear and will not encounter adversity.'

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法苑珠林 — 道世, Classical Chinese