法苑珠林 87
English (machine translation) 87
- Language
- English
87.1
Compiled by the śramaṇa Shi Daoshi of Ximing Temple
87.2
Section 87: Receiving the Precepts (This has seven parts)
87.3
Section on Explaining the Intention
Section on Exhorting Observance
Section on the Three Refuges
Section on the Five Precepts
Section on the Eight Precepts
Section on the Ten Good Deeds
Section on the Three Cumulative Precepts
87.4
Section 1: Explaining the Intention
87.5
Now, the tridhātu lacks peace, like a burning house. To eradicate suffering and bestow happiness, one must revere the precepts. The scriptures contain diverse metaphors; here a few are briefly set forth. For being able to traverse distant roads, they are compared to legs and feet. For excelling in upholding all things, they are compared to the great earth. For bringing forth and nourishing myriad things, they are compared to timely rain. For being good at curing all illnesses, they are compared to a skilled physician. For being able to extinguish hunger and thirst, they are compared to sweet dew. For rescuing those who are drowning, they are compared to a bridge. For carrying one across the great ocean, they are compared to a floating raft. For illuminating and dispelling darkness, they are compared to the light of a lamp. For guarding against errors and stopping evil, they are compared to the virtue of the precepts. For turning toward and reaching liberation, one ultimately relies on śīla. For adorning the Dharmakāya, they are compared to neck-jewels. Metaphors such as these are boundless. How could one not revere them and strive with determination to uphold them?
87.6
Section 2: Exhorting Observance
87.7
As the Nirvāṇa Sūtra states: "If one wishes to see the Buddha-nature and realize great nirvāṇa, one must, with a profound mind, cultivate and uphold the pure precepts. If one violates the pure precepts, one is a follower of Māra and not my disciple." Furthermore, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: "If I do not uphold the precepts, I shall fall into the three evil paths and not even obtain a human body, how much less could I bring sentient beings to maturity, purify the Buddha-land, and be endowed with the knowledge of all aspects?" Furthermore, the Satyakanirgrantha Sūtra states: "If I do not uphold the precepts, I shall not even obtain the body of a mangy jackal, how much less shall I obtain a body of merit!" Furthermore, a verse in the Avataṃsaka Sūtra states:
87.8
"The precepts are the foundation of supreme bodhi; / One should fully uphold the pure precepts. / If one can firmly maintain the prohibitive precepts, / This is what is praised by the Tathāgatas."
87.9
Furthermore, in the Samādhirāja Sūtra, the Buddha spoke this verse:
87.10
"Though one possesses fine looks, long life, and broad learning, / If one lacks precepts and wisdom, one is still like a beast. / Though one dwells in a lowly station with little learning or experience, / If one can uphold the pure precepts, one is called a superior man."
87.11
Furthermore, the Yijiao jing states: "The precepts are the foundation that directly accords with liberation. Furthermore, by upholding these precepts one can produce the various dhyānas and samādhis. Furthermore, upholding these precepts is your great master; even if I remained in the world, it would be no different from this." Furthermore, the Mahāprajñāpāramitā-śāstra states: "If one seeks great benefit, one should firmly uphold the precepts as one would cherish a precious jewel, as one would protect one's own physical life. For the precepts are the dwelling-place of all wholesome dharmas. Furthermore, it is like wishing to walk without feet, wishing to fly without wings, or wishing to cross over without a boat—these are impossible. To wish to attain the sublime fruit without pure precepts is just like this. If one casts aside these precepts, even if one lives in the mountains, ingests medicinal herbs, and feeds on wild grass, one is no different from birds and beasts. If one can uphold the precepts, one's fragrance will spread throughout the ten directions, one's fame will extend far and wide, gods and humans will love and respect one, and all that one wishes for will be obtained. When an upholder of precepts reaches the end of life, even though the wind-knife dismembers the body and severs the sinews and veins, their mind feels no terror." Furthermore, the Bodhisattvabhūmi-śāstra states: "The thirty-two marks have no divergent causes; they are all obtained through upholding the precepts. If one does not uphold the precepts, one will not even obtain the body of a base human, how much less the retribution of the marks of a Great Man!" Furthermore, the Tattvasiddhi-śāstra states: "The multistoried pavilions of the bodhipakṣa dharmas have the precepts as their outer city wall; the mind-citadel of dhyāna has the precepts as its pillars. Only by wearing the seal of the precepts can one enter the assembly of the virtuous." Furthermore, the Sarvāstivāda-śāstra states: "The Buddha told the bhikṣus: 'The precepts have four meanings; therefore, violating them is weightier than violating other scriptures. First, the precepts are the level ground of the Buddhadharma; from them the myriad goods are born and grow. Second, all disciples of the Buddha dwell relying on the precepts; if there were no precepts, they would have nothing upon which to rely. All sentient beings exist by virtue of the precepts. Third, the precepts are the primary gateway to nirvāṇa; if there were no precepts, there would be no way to enter the city of nirvāṇa. Fourth, the precepts are the neck-jewels of the Buddhadharma; they can adorn the Buddhadharma.'" Furthermore, why was the Vinaya compiled first? Because it is superior and because it is esoteric. While the various sūtras were spoken without selection of time or audience and thus gained the name of sūtra, the Vinaya was not so: it was spoken only by the Buddha himself, and necessarily within the Saṅgha; therefore, it is superior. Furthermore, according to the Nirvāṇa Sūtra, one should perfectly protect and uphold the precepts, to the point that even at the cost of life one will never intentionally violate them. The Buddha spoke a parable, saying: It is like a rākṣasa following someone crossing the ocean, begging for their floating raft. The traveler answered, saying: "I would rather lose my life; you cannot have the floating raft." The rākṣasa said again: "If you are unwilling to give all of it, give me half." At that time, that person still would not give it. In this way, [the rākṣasa] successively begged down to the measure of a fine dust mote. At that time, that person would not give even a fine dust mote. When a bodhisattva-mahāsattva upholds the prohibitive precepts, it is also like this. When the rākṣasa of afflictions teaches and urges the bodhisattva to violate the four pārājikas and protect the remaining lighter offenses, the bodhisattva does not comply. When it urges violating a saṅghāvaśeṣa, the bodhisattva does not consent. When it urges violating a pāyattika, the bodhisattva is unwilling. When it urges violating a pratideśanīya, the bodhisattva is unwilling. When it urges violating a duṣkṛta, the bodhisattva does not comply. Therefore, the scripture says: A bodhisattva-mahāsattva upholds the four pārājika prohibitions and the duṣkṛtas, revering and maintaining them firmly, equally without distinction. He makes this vow: "I would rather throw this body into a deep pit of blazing fire than ever violate the prohibitive precepts of the Buddhas of the three periods of time, and engage in impurity with women of householder families and the like." He further makes this vow: "I would rather have hot iron wrapped around my body than ever dare, with a body that has broken the precepts, to accept the robes of faithful dānapatis." He further makes this vow: "I would rather swallow hot iron pellets with this mouth than ever dare, with a mouth that has broken the precepts, to eat the food and drink of faithful dānapatis." He further makes this vow: "I would rather lay this body upon great sheets of hot iron than ever dare, with a body that has broken the precepts, to accept the bedding and mats of faithful dānapatis." He further makes this vow: "I would rather endure three hundred spears thrust into this body than ever dare, with a body that has broken the precepts, to accept the medicines of faithful dānapatis." He further makes this vow: "I would rather throw this body into a cauldron of boiling iron than ever dare, with a body that has broken the precepts, to accept the lodgings of faithful dānapatis." He further makes this vow: "I would rather have this body smashed to dust with an iron mallet than ever dare, with a body that has broken the precepts, to accept the prostrations of faithful dānapatis." He further makes this vow: "I would rather have both eyes gouged out with hot iron than, with a defiled mind, gaze covetously upon pleasant forms. I would rather have iron awls pierce and stab completely through both ears than, with a defiled mind, listen to sounds. I would rather have my nose cut off with a sharp knife than, with a defiled mind, crave after fragrances. I would rather have my tongue severed with a sharp knife than, with a defiled mind, crave delicious tastes. I would rather have my body chopped and hacked with a sharp axe than, with a defiled mind, crave tactile sensations." Why is this? Because such causes and conditions can cause a practitioner to fall into hell, the realm of hungry ghosts, or that of animals. Furthermore, he makes the vow: "Having protected and upheld such prohibitive precepts, the bodhisattva gives them all to all sentient beings. May all sentient beings attain pure precepts, unfragmented precepts, non-regressing precepts, accordant precepts, ultimate precepts, and fully accomplish the precepts of the pāramitās." When a bodhisattva-mahāsattva cultivates and upholds such pure precepts, he immediately comes to abide on the first unmoving ground.
87.12
The commentary says: Since the bodhisattva can thus firmly maintain the prohibitive precepts and attain the non-regressing fruit, I now urge both monastics and laity who are capable of aspiring [to this] to receive the Three Cumulative Pure Precepts, the Ten Inexhaustible Precepts, the Twenty-Four Precepts, and all the various precepts for lay and monastic, such as the two hundred and fifty precepts and the five hundred precepts. If one can perfectly protect all of them, one is a true disciple of the Buddha, opening the gate of Buddha-nature and entering the path of nirvāṇa.
87.13
Furthermore, the Daśacakra Sūtra states: "There may be those whose precepts are broken but whose view is not broken; in the noble path, they are capable of being vessels for the Dharma." This is distinguished through the four positions (catuṣkoṭi); one can understand this by pondering the meaning. Therefore, the Nirvāṇa Sūtra states: "Only one who is remiss regarding the vehicle is called remiss; one who is remiss regarding the precepts is not called remiss." This also can be understood through the four positions. Furthermore, the Bianyi zhangzhezi jing states: "For the sake of the elder's son Bianyi, the Buddha explained that there are essentially five practices by which one attains rebirth in heaven." He expressed this in verse, saying:
87.14
"Not killing brings longevity, / Freedom from illness, and constant liberation; / All attain heavenly status, / With body at peace and an aura arriving. / Not stealing brings constant great wealth, / With money, property, and jewels appearing naturally; / Palaces are made of the seven treasures, / And one's mind constantly rejoices. / If men and women both do not engage in sexual misconduct, / Their bodies will be fragrant, clean, and pure; / Wherever they are born, they are always handsome and upright, / And their virtuous conduct naturally shines forth. / Not deceiving brings fragrant breath, / And speech that is always intelligent; / In discussion, one does not stammer, / And what one speaks, the multitude receives and follows. / When wine and intoxicating food do not pass the lips, / There is no mistaken or bewildered thought; / In whatever place one is born, / Gods and humans will constantly attend and serve. / When one's life comes to an end, / Twenty-five spirits will welcome one; / The five blessings will arrive naturally, / And one's aura will be exceedingly brilliant."
87.15
Furthermore, the Mahālaṅkāra-śāstra states: In the past, a caṇḍāla family gave birth to seven sons. The six elder brothers all attained the path of the srotāpanna; only the youngest remained an ordinary person. The mother, in her caṇḍāla body, attained the fruit of the anāgāmin. All seven brothers upheld the five precepts. According to the customary protocol of that country, the caṇḍālas carried out executions. Men and women in the country who committed murder, theft, sexual misconduct, or other grave crimes were all executed by the caṇḍālas. At that time, the king summoned the eldest brother, saying: "There are criminals sentenced to death; carry out their executions." He bowed and declared himself: "I especially pray for your vast leniency. Having received the five precepts, I guard my body with vigilance; I dare not kill even an ant. I cannot commit wrongdoing; I would rather take my own life than dare to violate the precepts." At that time, the king was enraged and ordered that he be executed in the market. He spoke further to the king, saying: "My body is the king's subject, but my mind is my own mind. Let the king kill me as he pleases; he cannot kill my mind." Yielding to the king's command, [the king] ordered him beheaded. Next, he summoned the other brothers. All five said: "Having received the precepts, we dare not carry out killing." The king's wrath flared, and he executed them all. Next, he summoned the youngest son again. The mother and son came together. When the king saw the mother arrive, his anger doubled: "Before, when I executed the six sons, the mother did not accompany them. Now that I summon the youngest son, why have you come?" The mother said: "I beg you to hear a few humble words that I may explain the reason. The previous six sons had all attained the path of the srotāpanna. Even if the Great King were to take those six men and grind their bodies to dust, they would never arouse evil even the size of a hair. Now this youngest son remains an ordinary person. Although he cultivates good in his body, he has not yet attained the Dharma of the path. For this reason, I am mindful of my son: since he has not yet attained the path, he might lose his resolve, fearing the king's order, begrudging his own physical life, and breaking the precepts to carry out killing. Then, when his body breaks up and life ends, he will enter the great hell. Out of pity and concern for my son, I have accompanied him here." The king asked the mother again: "Did the six sons who died before all attain the path of the srotāpanna?" She replied: "They all did." The king asked the mother again: "What path has the mother attained?" She replied: "I have attained the path of the anāgāmin." When the king heard these words, he threw himself upon the ground, lamenting and blaming himself: "I have created the roots of sin; I find no peace even sitting on my mat!" He immediately prepared fragrant oil, butter, and firewood himself, took the six corpses, and cremated them. He erected six stūpas for them and made offerings to them, repenting three times a day. He also gave wealth and goods to provide for that old mother. On poṣadha days, he repented repeatedly, hoping that his sins would be lessened and that he would escape hell. Therefore, the Nirvāṇa Sūtra states: "Even if one who has attained the fruit of a srotāpanna is born in an evil land, due to the power of the path, they still uphold the precepts, and do not commit faults such as killing, stealing, sexual misconduct, malicious speech, or drinking alcohol."
87.16
Furthermore, the Za baozang jing states: In the past, there was a venerable arhat named Giyeta (Jñātika/Citta). Seven hundred years after the Buddha's parinirvāṇa, he appeared in the country of Kaśmīra. At that time, in the country of Kaśmīra, there was an evil dragon named Arina (Hariṇa) who frequently caused disasters. There were then two thousand arhats who each exhausted their spiritual powers to drive this dragon away and cause it to leave the country's borders. Among them, one hundred arhats shook the earth with supernormal powers; five hundred emitted great radiance; and another five hundred entered meditative concentration and practiced walking meditation. Each person exhausted his spiritual power, yet they could not make it budge. At that time, the Venerable Giyeta arrived last at the dragon's pool. He snapped his fingers three times and said: "Dragon, depart now! You may not remain here." The dragon immediately left, not daring to stay. Thereupon, the two thousand arhats said to the Venerable: "We and you, Venerable, have all attained the cessation of defilements and the dharma-body of liberation; we are all completely equal. Yet we each exhausted our spiritual powers and could not make it budge. How could you, Venerable, cause the dragon to enter far into the great sea with just three snaps of the fingers?" At that time, the Venerable replied: "Ever since I was an ordinary person, I have upheld the prohibitive precepts down to the duṣkṛta transgressions, guarding them with an impartial mind, no different from the four grave offences. The reason you people now could not budge this dragon is that our spiritual powers are not the same; therefore you could not move it."
87.17
Furthermore, the Xianyu jing states: At that time, there was an alms-begging bhikṣu who kept the precepts purely. He had a novice (śrāmaṇera) disciple who guarded and upheld the prohibitive precepts, not violating them even at the cost of his life. An upāsaka had long extended an invitation to the master, sending him food each day to provide offerings at his dwelling. At that time, all the free and unfree members of the upāsaka's household went outside to work as hired hands, leaving only a single daughter to guard the house; and she forgot to send the food. Then, the Venerable, fearing the hour would grow late, told the novice: "Go and collect the food." Well composed in his deportment, the novice arrived at the house and knocked on the door. The girl asked, "Who is it?" He replied, "A novice, collecting food for my master." The girl rejoiced in her heart: "My wish will now be fulfilled!" She opened the door at once. This girl was shapely, with exquisite features, and was just sixteen years of age. Consumed by the fire of sexual desire, she displayed all kinds of seductive charms before the novice, batting her eyelashes and admiring her own reflection, showing marks of sensual longing. Seeing this, the novice thought to himself: "Does this girl have a wind ailment or a madness ailment? Could this girl be driven by the bonds of desire, wishing to harass me and ruin my pure practice?" He firmly held to his deportment, his countenance unchanging. The girl then threw herself to the ground in five-point prostration and said to the novice: "What I have always wished for has now arrived! I have always wanted to declare something to you, but never had quiet and convenience. I imagine you have also always had feelings for me; grant me my wish! In my house are many rare treasures, like the jewel storehouse in the heavenly palace of Vaiśravaṇa, yet they have no master. You could deign to become the master of this house, and I shall be your maidservant to wait upon you and run your errands. By no means refuse me; fulfill my desire!" The novice thought to himself: "What sin have I committed to encounter this evil condition? Now I would rather give up my physical life than break and violate the prohibitive precepts." He further contemplated: "If I make a run for it, the girl's desire is vehement and she has cast away shame; she will run outside to seize me and slander me. If people on the thoroughfare see this, I cannot escape pollution and disgrace. I must give up my life right here." Using an expedient, he spoke: "Fasten the doors securely; I shall enter a room to do what must be done." The girl immediately shut the doors. The novice entered the room, barred the door, and found a razor, rejoicing greatly in his heart. Taking off his robes, he placed them on a rack, joined his palms, and knelt toward the site of the Buddha's parinirvāṇa, making a vow of his own: "Now I do not abandon the Buddha, Dharma, and Saṃgha; I do not abandon my preceptor and ācārya; nor do I abandon my precept-conduct. It is precisely for the sake of upholding the precepts that I give up this physical life. I pray that wherever I am reborn, I may leave household life to study the Path, purely cultivate the brahma-conduct, exhaust defilements, and attain the Path." He then slit his throat and died, his blood staining his body. At that time, the girl wondered why he took so long and hurried to the door to look. Seeing that the door was not opened, and calling with no response, she managed to open the door, only to see that he was already dead, having lost his original countenance. Her lustful mind immediately subsided, and with remorse and anguish, she pulled out her hair and scratched her face, rolling about in the ashes and dirt, weeping and crying out in grief until she swooned and lost consciousness. Her father happened to return, knocked on the door, and called for the girl. The girl was silent and did not respond. The father, surprised at the silence, sent someone to kick open the door. Opening it, they saw the girl like this. He at once asked the girl: "Why are you like this?" The girl remained silent and did not answer, thinking to herself: "If I tell the truth, it is deeply shameful. But if I say the novice violated me, that would be slandering a good man, and I would fall into hell to suffer boundless torment. I must not deceive." She then answered truthfully, detailing the previous circumstances. Hearing the girl's words, the father felt no terror in his heart; he said to the girl: "All phenomena are impermanent; do not grieve or fear." He then entered the room and saw the novice's body, stained red with blood like sandalwood. He stepped forward, paid homage, and praised him, saying: "Well done! You guarded the Buddha's precepts and could abandon your physical life." He conveyed the deceased novice to a flat ground, piled up various fragrant woods, and cremated (jhāpita) him as an offering. The king then invited the master to preach the subtle Dharma extensively for the great assembly, and all who saw and heard this produced the resolve for the Path.
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Section on the Three Refuges, Part Three (This contains six subsections)
87.19
Subsection on Setting Forth the Intent
Subsection on Functions and Merits
Subsection on Divine Protection
Subsection on the Intent of Taking Refuge
Subsection on Receiving the Teaching
Subsection on Gain and Loss
87.20
Subsection on Setting Forth the Intent, First
87.21
Now, the Three Jewels respond and transform according to capacities, granting benefit through sympathetic resonance. Preached with a single voice, each attains understanding according to their kind. Therefore, a treatise says: Taking refuge in the Buddha refers to the all-knowing five-part dharma-body. Taking refuge in the Dharma refers to the truth of cessation, nirvāṇa. Taking refuge in the Saṃgha refers to the place where the merits of trainees and non-trainees among the noble ones reach the exhaustion of both their own and others' bodies—that is, the place where self-and-other defilements are extinguished and reduced to nothing; hence it is called "the place of exhaustion." Therefore, the Prajñā-sūtra says: All noble persons are designated on the basis of unconditioned dharmas. "Unconditioned" is another cause of the undefiled. Because of this, the Three Jewels dwell constantly in the world and are not subject to the disparagement and neglect of worldly phenomena; hence they are named "Jewels." Just as worldly precious jewels are valued by living beings, so now these Three Jewels are what living beings of the three vehicles and the seven assemblies take refuge in and revere; hence they are named the "Three Refuges."
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Subsection on Functions and Merits, Second
87.23
As the Xiyou jiaoliang gongde jing states: At that time, the Elder Ānanda addressed the Buddha, saying: "If a good man or a good woman is able to say, 'I now take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha,' how much merit do they obtain? I truly do not understand. I only pray that the Tathāgata will analyze and explain it, so that all sentient beings may obtain right view."
87.24
At that time, the World-Honoured One said to Ānanda: "Listen attentively and contemplate it well; I shall analyze and explain it for you. Suppose Jambudvīpa were filled with stream-enterers (srotāpanna), and there were a good man or a good woman who, for a full hundred years, provided and gave to them all the implements of entertainment in the world, and further made offerings to them fully with the four requisites, and even, after their parinirvāṇa, collected their relics to erect stūpas of the seven jewels and made offerings to them as before. What do you think: would they obtain much merit?" Ānanda said to the Buddha: "Very much, World-Honoured One." The Buddha said: "It would not equal the merit obtained by a good man or a good woman who, with a pure and sincere heart, speaks thus: 'I now take refuge in the Buddha, the Dharma, and the Saṃgha.' It does not match one-hundredth of that merit, nor one-thousandth, nor one-ten-thousandth, down to being beyond the reach of calculation or analogy. The Buddha told Ānanda: "Suppose Western Godānīya were filled with once-returners (sakṛdāgāmin), and one made offerings as before for a full two hundred years, it still could not equal it. Suppose Eastern Pūrvavideha were filled with non-returners (anāgāmin), and one made offerings as before for a full three hundred years, it still could not equal it. Suppose Northern Uttarakuru were filled with arhats, and one made offerings as before for a full four hundred years, it still could not equal it. Suppose the four continents were filled with pratyekabuddhas, and one made offerings as before for a full ten thousand years, it still could not equal it. Suppose a trichiliocosm were filled with Buddhas, Tathāgatas, and if there were a good man or a good woman who made offerings as before for twenty thousand years: although they would obtain limitless, boundless, incalculable merit, it would still not equal the merit obtained by a person who, with a pure and sincere heart, speaks thus: 'I now take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha.' It surpasses the former by a hundred times, a thousand times, ten thousand times, incalculably, beyond what words and analogies can comprehend."
87.25
At that time, the World-Honoured One again told Ānanda: "If someone, having taken refuge in the Buddha, having taken refuge in the Dharma, and having taken refuge in the Saṃgha, can even for the space of a finger-snap receive the ten virtuous deeds, and having received them, cultivates them, by this cause and condition they obtain limitless and boundless merit. If someone can receive the eight-precept observance for a day and a night, and having done so, cultivates according to the teaching, the merit obtained surpasses the former merit by a thousand times, ten thousand times, a hundred thousand times, even beyond calculation and analogy. If one can uphold the five precepts for the rest of one's life and cultivate according to the teaching, the merit obtained surpasses the former merit by a hundred times, a thousand times, ten thousand times, a hundred million times, beyond what calculation and analogy can comprehend. If someone receives the precepts of a novice monk (śrāmaṇera) or novice nun (śrāmaṇerī), it again surpasses the former. If someone receives the precepts of a probationer nun (śikṣamāṇā), it again surpasses the former. If someone receives the full precepts of a nun (bhikṣuṇī), it again surpasses the former. If someone receives the full precepts of a monk (bhikṣu) for the rest of his life and cultivates without violation, it again surpasses the former." Hearing the explanation that taking the three refuges down to the end of one's life yields great merit, Ānanda praised it as unprecedented: "This sūtra is subtle and inconceivable, illuminating profound meaning; its merit is vast and difficult to measure. Therefore the Buddha said: 'It is named the Sūtra of the Rare and Marvellous; you should uphold it.'" Furthermore, the Shansheng jing states: If a person receives the three self-refuges, the retribution obtained cannot be exhausted, just as the four great jewel storehouses cannot be depleted even if all the people in the country carted them away for seven years; the merit of one who receives the three refuges exceeds that, beyond calculation.
87.26
Furthermore, the Jiaoliang gongde jing states: If the four great continents were filled with attainers of the fruits of the two vehicles, and someone made offerings to them for the rest of their life and even erected stūpas, it would not equal the inconceivable merit obtained by a man or woman who speaks thus: 'I, so-and-so, take refuge in the Buddha, the Dharma, and the Saṃgha.' Because among all blessings, only the Three Jewels are supreme. If one gives rise to slander, one incurs boundless sin. Because good and evil follow the same pattern: Jīvaka and Devadatta both drew blood from the Buddha; due to their hearts' goodness or evil, though their lifespans were of the same kalpa, their suffering and pleasure differed.
87.27
Furthermore, the Saṃyuktāgama says: [The Buddha] had Sudatta receive the three refuges, so that he was ultimately reborn in heaven. When someone was pregnant, he would have the unborn child receive the three self-refuges. After it was born and gained discernment, he would again teach it the three refuges. If male or female slaves or guests were pregnant and bore children, they were taught in the same way. When buying male or female slaves, if they could receive the three refuges and the five precepts, only then would he buy them; if they could not, he would not buy them. Even when begging loans or borrowing on interest, they had to receive the three refuges before he would give to them. If someone gave material goods to the Three Jewels, upon hearing from the World-Honoured One, he would pronounce their name and make an aspirational prayer so that they would attain rebirth in heaven. The Buddha said: "Excellent! The Tathāgata possesses unsurpassed discernment; he thoroughly knows the expedients whereby all attain rebirth in heaven." Thus we know that the efficacy of the three refuges is supreme, and one cannot but receive them. Furthermore, the Dharmapada-avadāna-sūtra says: In the past, the five virtues departed from Śakra, the lord of gods, and he knew that his life was coming to an end and that he was destined to descend to be reborn in the mundane world, entering the womb of a donkey at a potter's house. Knowing that his blessings were exhausted, he was filled with immense sorrow. He reflected to himself: "In the tridhātu, the only one who can rescue people from distress and disaster is the Buddha." Thereupon he rushed to the Buddha's abode, bowed his head in homage, prostrated himself on the ground, and with single-minded devotion took the three self-refuges in the Buddha, the Dharma, and the Holy Saṃgha. Before he had even risen, his spirit suddenly departed and entered the womb of a mother donkey at the potter's house as its foal. At that time, the donkey slipped its tether, ran among the unfired clay vessels, and shattered them. Its master beat it, instantly injuring the fetus. His spirit immediately returned to his old body, the five virtues were restored, and he was once again the lord of gods. The Buddha awoke from samādhi and praised him, saying: "Excellent, lord of gods! At the very point of losing your life, you were able to take refuge in the Three Venerable Ones. Your karmic retributions are already finished, and you shall not suffer further toil and hardship." At that time, the World-Honoured One spoke in verse:
87.28
"What is conditioned is impermanent; / it is called the phenomenon of rise and decay. / When born, one inevitably dies; / this cessation is bliss. / Just like a potter / kneading clay to make vessels, / all must inevitably break; / human life is also thus."
87.29
When Śakra heard the verse, he understood the essence of impermanence, realized the transformations of sin and merit, comprehended the root of rise and decay, and honoured the practice of tranquil cessation. Rejoicing, he received it and attained the path of a srotāpanna. Furthermore, the Saṅgharakṣita-sūtra says: At that time, the World-Honoured One addressed the monk Saṅgharakṣita: "The nāga king whom you saw in the sea, by virtue of having heard the Dharma, though he received the body of a dragon, after his life ends he will be reborn in the Tuṣita Heaven. When his life in heaven ends, he will obtain a human body. When Maitreya appears in the world, he will become a great elder, possessing immense wealth of billions, and serve as a great dānapati, making offerings to Maitreya, the World-Honoured One, and the Saṃgha of monks, completely provided with the four requisites. If even such nāga kings can attain such merits, how much more so my disciples who leave home in accordance with the Dharma, sit in meditation, recite the scriptures, and are complete in the three karmas—they will certainly realize nirvāṇa!" At that time, the World-Honoured One spoke unprompted:
87.30
"Those who take refuge in the Buddha / attain great auspicious benefit; / day and night within their minds / they never depart from mindfulness of the Buddha. / Those who take refuge in the Dharma / attain great auspicious benefit; / day and night within their minds / they never depart from mindfulness of the Dharma. / Those who take refuge in the Saṃgha / attain great auspicious benefit; / day and night within their minds / they never depart from mindfulness of the Saṃgha."
87.31
Furthermore, the Old Samyuktāvadāna-sūtra says: In the past, the Buddha Śākyamuni went up to the second heaven, Trāyastriṃśa, to preach the scriptures for his mother. At that time, a deva's lifespan was nearly exhausted, and seven signs appeared for him: first, the light in his neck was extinguished; second, the decorative flowers on his head withered; third, his facial complexion changed; fourth, dust settled upon his garments; fifth, sweat issued from under his armpits; sixth, his body became emaciated; seventh, he departed from his original seat. He then reflected to himself: "After my life ends, I must abandon heavenly joy, descend to be born in the country of Kuśinagara, and enter the womb of a mangy sow to become its piglet." He was extremely distressed and sorrowful, not knowing by what means he might escape this sin. A deva said to him: "Now the Buddha is here preaching the scriptures for his mother. The Buddha is the rescue of all across the three times; only the Buddha can deliver you from your grave sins. Why not go and take refuge in him?" He immediately went to the Buddha's abode, bowed his head, and paid homage. Before he could ask, the Buddha addressed the devaputra: "All things without exception return to impermanence. You have always known this; why be sorrowful?" The deva said to the Buddha: "Although I know that heavenly blessings cannot last long, I resent departing from this seat and having to become a mother pig. I consider this a torment. To receive a body in the human realm would not terrify me." The Buddha said: "If you wish to escape the body of a pig, you should take the three self-refuges, saying: 'Namo Buddhāya, Namo Dharmāya, Namo Bhikṣusaṃghāya. I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Saṃgha of monks.' Do this thrice daily." The deva complied with the Buddha's instruction, taking refuge morning and night. After seven days, the deva's lifespan was exhausted, and he came to the country of Vaiśālī to become the son of an elder. While in his mother's womb, he took the three self-refuges thrice daily. When he was first born onto the ground, he also knelt and took refuge. When his mother gave birth, there were no lochia. The maidservants attending the mother were terrified and fled. The mother also thought it deeply strange that the child spoke upon falling to the ground; thinking it was a demonic delusion, she wished to kill it. She then reflected back: "I have few children; if I kill this child, the father will surely blame me." She immediately told the elder the full circumstances. The father said: "Stop, stop! This child is no ordinary person. Even at a hundred years of age, people still do not understand taking refuge; how much more so a child who, falling to the ground, can himself call upon the Buddha! Raise and care for him well, and do not let anyone treat him with slight." The child eventually grew up. At age seven, he was playing by the roadside with his peers. At that time, the Buddha's disciples Śāriputra and Maudgalyāyana happened to pass by the child. The child said: "I pay reverence." Śāriputra and the others were astonished that a small child could pay homage to bhikṣus. The child said: "Do the men of the Way not recognize me? When the Buddha was in heaven preaching the scriptures for his mother, I was then a deva destined to descend and become a pig. Receiving instruction from the Buddha, I took refuge and attained human form. Did you not know this?" The bhikṣus entered dhyāna and immediately came to know it. They then made an aspirational prayer for him, and thereupon invited the Buddha and the Saṃgha to receive offerings. When finished, the Buddha preached the Dharma for them; the parents, the child, and their inner and outer kin all attained avaivartika at that very moment. Such is the blessing of taking refuge!
87.32
Section 3: Divine Guardians
87.33
According to the Scripture of the Seven Buddhas, the three refuges have nine spirits that guard and protect practitioners. What are the nine?
87.34
Taking refuge in the Buddha has three spirits: / the first is named Damasena; / the second is named Damapāla; / the third is named Damaruci. / Taking refuge in the Dharma has three spirits: / the first is named Dharmaratna; / the second is named Blame; / the third is named Eloquent Thought. / Taking refuge in the Saṃgha has three spirits: / the first is named Saṃgharatna; / the second is named Guardian of the Assembly; / the third is named Tranquillity.
87.35
Furthermore, according to the Abhiṣeka-sūtra: The Buddha was in the country of Śrāvastī preaching the Dharma to the great assembly. There was a deer-headed brāhmaṇa of an alien path who came to the Buddha's abode, bowed his head in homage, knelt on his right knee with palms joined, and said to the Buddha: "For a long time I have heard Gautama's fame reverberating far and wide. Now I wish to abandon alien studies and receive the three self-refuges together with the five precepts." The Buddha said: "Excellent, excellent, brāhmaṇa! That you can abandon other paths and take refuge in me—you should repent of your transgressions. The sins of saṃsāra span immeasurable kalpas, beyond calculation." The brāhmaṇa assented, received the instruction, and immediately purified his body, speech, and mind. He further spoke these words: "I only pray that the World-Honoured One grant me the Dharma precepts, which I shall uphold for the rest of my life and never dare violate or break." The Buddha addressed the brāhmaṇa: "If you can with single-mindedness further receive the three self-refuges, I shall, for you and the people of the ten directions, command the various spirits and ghosts dispatched by Śakra, the lord of gods, to protect men and women who receive the three refuges." The brāhmaṇa then asked the Buddha: "What are they? We wish to hear of them, so as to instruct and transform those in the ten directions who receive the refuges." The Buddha said: "Of such good spirits of abhiṣeka, I shall now briefly explain thirty-six for you:
87.36
The spirit dispatched from the Four Heavens, named Militou-buluopo (in Chinese: 'Good Light'), presides over illnesses.
87.37
The spirit dispatched from the Four Heavens, named Militou-pohesuo (in Chinese: 'Good Brightness'), presides over headaches.
87.38
The spirit dispatched from the Four Heavens, named Militou-saluopo (in Chinese: 'Good Power'), presides over chills and fevers.
87.39
The spirit dispatched from the Four Heavens, named Militou-zhantuoluo (in Chinese: 'Good Moon'), presides over abdominal fullness.
87.40
The spirit dispatched from the Four Heavens, named Militou-tuolishe (in Chinese: 'Good Manifestation'), presides over carbuncles and swellings.
87.41
The spirit dispatched from the Four Heavens, named Militou-helouhe (in Chinese: 'Good Offering'), presides over madness and mania.
87.42
The spirit dispatched from the Four Heavens, named Militou-qiesuodi (in Chinese: 'Good Renunciation'), presides over ignorance.
87.43
The spirit dispatched from the Four Heavens, named Militou-zhiniduo (in Chinese: 'Good Tranquillity'), presides over anger.
87.44
The spirit dispatched from the Four Heavens, named Militou-tiposa (in Chinese: 'Good Awakening'), presides over lustful desire.
87.45
The spirit dispatched from the Four Heavens, named Militou-tipuoluo (in Chinese: 'Good Heaven'), presides over evil spirits.
87.46
The spirit dispatched from the Four Heavens, named Militou-hepuodi (in Chinese: 'Good Abiding'), presides over accidental and unnatural death.
87.47
The spirit dispatched from the Four Heavens, named Militou-buruoluo (in Chinese: 'Good Blessing'), presides over graves and tombs.
87.48
The spirit dispatched from the Four Heavens, named Militou-bishejia (in Chinese: 'Good Arts'), presides over the four directions.
87.49
The spirit dispatched from the Four Heavens, named Militou-qielipo (in Chinese: 'Good Sovereign'), presides over hostile enemies.
87.50
The spirit dispatched from the Four Heavens, named Militou-luozhezhe (in Chinese: 'Good King'), presides over theft and robbery.
87.51
The spirit dispatched from the Four Heavens, named Militou-xiuqiantuo (in Chinese: 'Good Fragrance'), presides over creditors.
87.52
The spirit dispatched from the Four Heavens, named Militou-tannuopo (in Chinese: 'Good Giving'), presides over bandits and brigands.
87.53
The spirit dispatched from the Four Heavens, named Militou-zhiduonuo (in Chinese: 'Good Mind'), presides over pestilential poisons.
87.54
The spirit dispatched from the Four Heavens, named Militou-luobonuo (in Chinese: 'Good Fortune'), presides over the five warm epidemics.
87.55
The spirit dispatched from the Four Heavens, named Militou-sanpomoye (in Chinese: 'Good Mountain'), presides over flying corpse ghosts.
87.56
The spirit dispatched from the Four Heavens, named Militou-sanmotuo (in Chinese: 'Good Attunement'), presides over contagious demonic afflictions.
87.57
The spirit dispatched from the Four Heavens, named Militou-litiduo (in Chinese: 'Good Preparation'), presides over recurrent demonic afflictions.
87.58
The spirit dispatched from the Four Heavens, named Militou-bolituo (in Chinese: 'Good Release'), presides over dragging-down afflictions.
87.59
The spirit dispatched from the Four Heavens, named Militou-bolinuo (in Chinese: 'Good Purity'), presides over evil cliques.
87.60
The spirit dispatched from the Four Heavens, named Militou-qiangjiadi (in Chinese: 'Good Category'), presides over gu poisons.
87.61
The spirit dispatched from the Four Heavens, named Militou-piliduo (in Chinese: 'Good Knot'), presides over terrors.
87.62
The spirit dispatched from the Four Heavens, named Militou-zhituonuo (in Chinese: 'Good Lifespan'), presides over distress and perils.
87.63
The spirit dispatched from the Four Heavens, named Militou-qielinmo (in Chinese: 'Good Roaming'), presides over childbirth and nursing.
87.64
The spirit dispatched from the Four Heavens, named Militou-aliujia (in Chinese: 'Good Vow'), presides over magistrates and authorities.
87.65
The spirit dispatched from the Four Heavens, named Militou-sheliduo (in Chinese: 'Good Cause'), presides over quarrel and slander.
87.66
The spirit dispatched from the Four Heavens, named Militou-eqietuo (in Chinese: 'Good Illumination'), presides over grief and vexation.
87.67
The spirit dispatched from the Four Heavens, named Militou-ehesuo (in Chinese: 'Good Production'), presides over anxiety and unrest.
87.68
The spirit dispatched from the Four Heavens, named Militou-poheluo (in Chinese: 'Good Arrival'), presides over the hundred prodigies.
87.69
The spirit dispatched from the Four Heavens, named Militou-bolinuo (in Chinese: 'Good Concealment'), presides over jealousy.
87.70
The spirit dispatched from the Four Heavens, named Militou-zhoutuonuo (in Chinese: 'Good Sound'), presides over curses and incantations.
87.71
The spirit dispatched from the Four Heavens, named Militou-weituoluo (in Chinese: 'Good Marvel'), presides over sorcery and nightmares.
87.72
The Buddha said to the brāhmaṇa: "These are the thirty-six classes of spirit kings. These good spirits all have myriads of koṭis of river-sands of ghosts and spirits as their retinues, taking turns in secret to protect men and women who receive the three refuges. One should write down the names of these spirit kings and wear them on one's person, so that whether walking, coming, going out, or entering, one will have nothing to fear, dispelling evil and eliminating the unwholesome." The brāhmaṇa assented, saying: "So be it, O God among Gods!"
87.73
Section 4: The Mental Disposition for Taking Refuge
87.74
As the Upāsaka-śīla-sūtra states: The elder Sujāta asked: 'As the Buddha previously stated, when beggars come, one should first teach them to receive the three refuges, and only then give to them—why is this? And what are the three refuges?' The Buddha said: 'Good man, in order to shatter all suffering, cut off the defilements, and receive the unexcelled bliss of quietude and cessation—for these reasons and conditions one receives the three refuges. As for what you ask about what the three refuges are, they are the Buddha, the Dharma, and the Saṅgha. The Buddha is one who can explain the cause that destroys defilements, attaining true liberation. The Dharma is itself the destruction of the cause of defilements, true liberation. The Saṅgha consists of those who receive the cause that breaks defilements, attaining true liberation. Some might say: "If it is so, then there is only one refuge." This meaning is not correct. Why is that? Whether the Tathāgata appears in the world or does not appear in the world, the true Dharma always exists without distinction; only after the Tathāgata appears is there distinction. Therefore, one ought to take refuge separately in the Buddha. Whether the Tathāgata appears in the world or does not appear in the world, the true Dharma always exists without anyone upholding it; only after the Tathāgata appears is there someone who upholds it. Therefore, one ought to take refuge separately in the Dharma. Whether the Tathāgata appears in the world or does not appear in the world, the true Dharma always exists without anyone receiving it; only after the Tathāgata appears is there someone who receives it, because the community of the Buddha's disciples can receive it. Therefore, one ought to take refuge separately in the Saṅgha. The correct path and liberation are called the Dharma. Awakening alone without a master is called the Buddha. Being able to receive in accordance with the Dharma is called the Saṅgha. If there were not the three refuges, how could it be said that there are the four indestructible confidences?'
87.75
Furthermore, the Sarvāstivāda-śāstra asks: 'What is meant by "taking refuge" (gui)? What is meant by "resorting to" (qu)?' The answer states: '"Taking refuge" is a fraction of the truth of cessation and the truth of the path. "Resorting to" is spoken words.' Another says: '"Resorting to" is the mind that can generate spoken words.' Another says: 'Faith in and acceptance of this Dharma is called "resorting to".' It asks: 'In taking refuge, does one take refuge in the physical body (rūpakāya) or in the Dharma-body (dharmakāya)?' The answer states: 'One takes refuge in the Dharma-body.' 'If so, why does destroying the physical body incur an unpardonable transgression (ānantarya)?' The answer states: 'Because the physical body is the vessel of the Dharma-body, harming it incurs an unpardonable transgression.' It asks: 'When taking refuge in the Buddha, is it taking refuge in only one Buddha, or does it extend throughout the Buddhas of the three times?' The answer states: 'Because all Buddhas share the same single Dharma-body, it must extend throughout; it is not solely taking refuge in Śākyamuni Buddha. Although one Buddha is designated as the object, when giving voice, in principle it must extend throughout. In principle, the other two—the Dharma and the Saṅgha—likewise extend throughout.' It asks: 'The realms of the Buddha-Dharma are as limitless as specks of dust and grains of sand; why speak only of three kinds, neither increasing nor decreasing?' The answer states: 'If one discards the three and follows the objects, the distinct objects are as countless as dust and sand. If one discards the objects and follows the three, the three refuges subsume them entirely, thus extending universally throughout the dharmadhātu.'
87.76
Furthermore, the Mahālaṃkāra-śūtra-śāstra states: 'I once heard in the past that there was a monk who was constantly robbed by bandits. One day, he firmly locked his doors. The bandit came again, knocked at the door, and called out. The monk answered, "When I see you, I am filled with great terror. You may reach your hand in through that window, and I will give you the goods." The bandit then put his hand through the window. The monk bound it to a pillar with a rope. Holding a staff, the monk opened the door and struck him once, saying to him, "Take refuge in the Buddha!" Out of fear, the bandit immediately followed his words and took refuge in the Buddha. He struck him a second time and said to him, "Take refuge in the Dharma!" Fearing death, the bandit again said, "I take refuge in the Dharma." When struck the third time, the monk again said to him, "Take refuge in the Saṅgha!" At that time, out of fear, the bandit again said, "I take refuge in the Saṅgha." He then thought to himself: "Just how many refuges does this man of the Way have? If there are many more, I will surely not be spared!" His body exhausted and in pain, he immediately sought to leave the household life. Someone asked him, "Previously you were a bandit committing all kinds of evil acts; for what reason have you left the household life to cultivate the Way?" He answered that person, saying, "I also observed the benefit of the Buddha-Dharma and only then left the household life. On that day, I met a good spiritual friend who struck me three times with a staff, leaving me with only a faint remnant of life unextinguished. The Tathāgata, the World-Honoured One, is truly omniscient! If he had taught his disciples four refuges, my life would have ended right there. The Buddha foresaw this matter from afar, and therefore taught the monk to strike the bandit three times so that I would not die. For this reason he spoke only of the three refuges, and did not speak of four refuges."'
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Linked texts (1)
- 法苑珠林 — 道世, Classical Chinese