法苑珠林 87.11

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.