法苑珠林 88

English (machine translation) 88

Language: English

88.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Temple

88.2

Section on Receiving Precepts, Part 2 of 87

88.3

Chapter 4: The Five Precepts (Divided into six sections)

88.4

Section on Stating the Intention
Section on Impediments and Obstacles
Section on Receiving the Method
Section on the Marks of the Precepts
Section on Gain and Loss
Section on Divine Protection

Now, what is esteemed in worldly society is benevolence, righteousness, propriety, wisdom, and trustworthiness. What sentient beings rely upon is refraining from killing, stealing, sexual misconduct, lying, and drinking alcohol. Although the sacred and the secular run contrary to each other, the gradual teachings communicate between them. Therefore, what arises from benevolence is non-killing; what upholds righteousness is non-stealing; what reveres propriety is non-licentiousness; what expresses trustworthiness is non-lying; what models wisdom is non-intoxication. These are merely temporary means to receive and transform, not the teaching of cultivating the root itself. Cultivating the fundamental teaching is what is called the true Dharma. Internal instruction to propagate the Way must begin with causes; the causes are non-killing, non-stealing, non-licentiousness, non-lying, and non-intoxication. These reside in actual reality, pointing directly to matters with straightforward speech; thus, they do not borrow ornate phrasing or rely on metaphors to reveal their meaning. Cultivating causes in this manner, one does not anticipate the fruition yet the fruition is verified; one does not covet joy yet joy becomes manifest. If one neglects what is near and gazes at the distant, or discards the small to preserve the great, then one will have no refuge or direction. Therefore, we know that receiving and maintaining the cause of non-killing naturally verifies the fruition of benevolence and righteousness. How do we know this is so? Now we see that when upholding the precept of non-killing, benevolence becomes prominent without seeking benevolence; when observing the precept of non-stealing, righteousness expands without rejoicing in righteousness; when guarding the precept of non-licentiousness, propriety is established without praying for propriety; when complying with the precept of non-lying, trustworthiness is extolled without yearning for trustworthiness; when receiving the precept and renouncing alcohol, wisdom shines forth without practicing worldly wisdom. Such realities may indeed be called shaking the net and grasping the headline so that ten thousand meshes open wide, or activating the loom and driving the universe to leave behind cold and heat! What merit could be added to it? What virtue could turn against it? If one does not cultivate this and is blind to one's desires, one will vainly expend thought on external forms and names, exhausting one's mind over the hundred philosophical schools, fatiguing one's body and spirit throughout the night, and losing one's ears and eyes in bright mornings. How far would that stray from the Way, rushing away never to reach it? If one attains the root, then there is no desire that is not resolved. One comes to know that a fish capable of swallowing a boat does not spawn in the waters of a ditch, and how could the Peng or Kun bird soar within the thicket of a quail?

88.7

Section 2: Impediments and Obstacles

88.8

Whoever wishes to receive the precepts must first be questioned by the preceptor regarding impediments and obstacles. Therefore, the Tattvasiddhi-śāstra inquires into impediments: perpetrators of unpardonable sins, those who dwell as thieves [in the Saṅgha], and those who defile bhikṣuṇīs are not permitted to become bhikṣus. If such persons become white-robed laity, they attain wholesome moral restraint, and are not impeded from cultivating wholesome deeds such as giving and loving-kindness; they only possess mundane precepts. Because these persons are defiled by their karmic actions and also obstructed from the noble path, they are not permitted to leave the household life.

88.9

Furthermore, the Upāsakaśīla-sūtra says: The Buddha said: If one wishes to receive the upāsaka precepts to increase wealth and life, one should first consult one's natural parents, next inform one's wife, children, slaves, and servants, and next inform the king. (This need to inform is because if the king prohibits and does not permit the receiving of precepts, therefore one must inform him; if there was no prior prohibition, one need not trouble to inform him.) Having asked and received permission, whoever is a renunciant who has aroused the bodhicitta, one should go to their presence, bow with head to feet, gently make inquiries, and say: 'Venerable, I am a man endowed with a male body, wishing to receive the bodhisattva upāsaka precepts. May the Venerable take pity and permit it.' (At once speaking it is obtained. If receiving the prātimokṣa precepts of the śrāvakas, even if there is no person who has aroused bodhicitta, as long as one arouses a Hīnayāna intention, receiving them from any of the five groups of renunciants equally obtains the precepts.) At that time, the bhikṣu should speak thus: 'Did your parents, wife, children, slaves, servants, and king all give permission?' If he says they have permitted, he should further ask: 'Have you not owed property of the Buddha, Dharma, or Saṃgha, or the property of others?' If he says he owes nothing, he should further ask: 'Within your body now, are there no internal or external illnesses of body or mind?' If he says there are none, he should further ask: 'Have you not committed unrighteous acts against bhikṣus or bhikṣuṇīs?' If he says he has not done so, he should further ask: 'Have you not committed the five heinous sins? Are you not a person who has stolen the Dharma? Are you not a rootless person or a person of two roots? Have you not taken the eight fasting precepts and violated the grave ones? When your parents or teachers were ill, did you not abandon them? Have you not killed a person who has aroused bodhicitta? Have you not stolen the property of the present Saṃgha? Have you not become an evil person through slander and harsh speech? Have you not committed unrighteous acts against your mother, daughter, or sister? Have you not spoken falsely before the great assembly?' If he says none of these are so, he should further tell him: 'Good man, these precepts are extremely difficult. They can serve as the root for the ten precepts of a śrāmaṇera, the precepts of a fully ordained bhikṣu, the bodhisattva precepts, and even up to bodhi. Receiving and upholding them with a sincere mind, one can attain immeasurable benefits of such precepts. If someone violates such precepts, they will abide in the three evil destinies for immeasurable and boundless lifetimes, suffering great afflictions. Now, you wish to attain immeasurable benefits; can you receive them with a sincere mind?' If he says he can, he should next teach him to take the three refuges. He should further ask: 'These precepts are extremely difficult. Having taken refuge in the Buddha, would you rather forfeit body and life and never rely on Īśvara and the like? Having taken refuge in the Dharma, would you rather forfeit body and life and not rely on non-Buddhist texts? Having taken refuge in the Saṃgha, would you rather forfeit body and life and never rely on non-Buddhist heterodox assemblies? Can you thus sincerely take refuge in the Three Jewels?' If he says he can, he should be made to attend upon and serve a wise renunciant for a full six months. The wise one should further sincerely observe his four postures of deportment. If he knows that this person can act according to instruction, after six months have passed, the assembly of monks should be gathered to reach a full twenty persons to make the motion (jñapti-karman), saying: 'Let the Venerable Saṃgha listen. So-and-so now begs to receive the upāsaka precepts before the Saṃgha. In these six months, he has purified his four postures of deportment and sincerely received and upheld them, purifying the ground of adornment. This person is a man endowed with a male body. If the Saṃgha approves, let the Saṃgha remain silent; if not, let them speak.' (At once speaking it is obtained. If he did not believe in heterodoxy but has always had right faith, he does not need to receive this refuge reversing heterodoxy and undergo the six months' trial; simply questioning the obstructions and impediments and having him repent, one then directly confers the five precepts, the eight precepts, and the three refuges, and it is obtained; it is not like this.)

88.10

Section 3: The Method of Reception

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If one wishes to receive the precepts with complete deportment, receive them before a single person from the five groups of renunciants. Thus the Mahāprajñāpāramitā-śāstra says:

88.12

'I, so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha' (spoken three times). 'I, so-and-so, have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Saṃgha' (spoken three times). 'I am an upāsaka (or upāsikā) of Śākyamuni Buddha; bear witness to me. I, so-and-so, from this day until the end of life take refuge.' The precept master should say: 'Listen, upāsaka! The Tathāgata, Arhat, Samyaksaṃbuddha, who knows people and sees people, has spoken the five precepts for upāsakas in this way. You must receive and uphold them all. What are the five? First, throughout your physical life, not killing living beings: this is an upāsaka precept; wherein throughout your physical life you should not intentionally kill living beings. If you can do this, you should say: "Yes." (Although the treatise says "yes", changing "yes" to "I can" carries no fault.)

88.13

'Second, throughout your physical life, not stealing: this is an upāsaka precept; wherein throughout your physical life you should not steal. If you can do this, you should say: "I can." Third, throughout your physical life, not engaging in sexual misconduct: this is an upāsaka precept; wherein throughout your physical life you should not engage in sexual misconduct. If you can do this, you should say: "I can." Fourth, throughout your physical life, not speaking falsely: this is an upāsaka precept; wherein throughout your physical life you should not speak falsely. If you can do this, you should say: "I can." Fifth, throughout your physical life, not drinking liquor: this is an upāsaka precept; wherein throughout your physical life you should not drink liquor. If you can do this, you should say: "I can."' Having spoken the characteristics, he should further tell him: 'You must completely receive and uphold these five precepts of an upāsaka. You should make offerings to the Three Jewels and diligently cultivate merit and virtue, seeking the Buddha path in the distant future and realizing the states of humans and gods in the near present. If you can uphold the three extended months and six fasting days of the year, you must do so as well.' If one receives only one precept, one should remove the character "five" in the text and directly say: 'I am an upāsaka of the precept of not killing.' The rest of the text is as before with the three refuges. When the third repetition is finished, the five precepts are immediately aroused. Afterwards, with the three conclusions, they are directly entrusted to him.

88.14

Therefore, the Sarvāstivāda-śāstra asks: 'If one does not receive the three refuges, does one obtain the five precepts?' Answer: 'One does not. One must first receive the three refuges; only then does one obtain the precepts.' (Receiving the eight precepts below also follows this method.)

88.15

Section 4: The Characteristics of the Precepts

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As for the Sarvāstivāda-śāstra, it asks: 'Among the five precepts, how many are primary precepts?' Answer: 'The first four are primary; the last one is prohibitory. The reason they are formulated together is that it is the root of heedlessness and can cause the violation of the four precepts. As in the time of Kāśyapa Buddha, there was an upāsaka who, due to drinking liquor, committed adultery with another's wife, stole another's chicken, and killed it. When another person came to question him, he replied that he did not do it, thus violating the precept against false speech. It can also cause the commission of the four heinous sins; only the causing of schism in the Saṃgha can it not do.' If one receives the precept against killing, down to all crawling insects with form, one must not inflict harm on any of them; and eating mixed meats, pungent roots, and the like must not be violated.

88.17

Therefore, the Laṅkāvatāra-sūtra says: The Buddha told Mahāmati: 'A bodhisattva has immeasurable causes and conditions for which he should not eat meat. I will now briefly state ten causes and conditions. First, all sentient beings from the beginning have successively, through causes and conditions, constantly been one's six kinds of relatives; because of regarding them as kin, one should not eat meat. Second, butchers sell meats of donkeys, mules, dromedaries, foxes, dogs, oxen, horses, humans, and beasts mixed together. Third, it is produced and grown from impure elements. Fourth, sentient beings smelling the scent all give rise to terror; just as when dogs see a caṇḍāla, they hate him, become frightened, and bark in packs. Fifth, it causes the practitioner's mind of compassion not to arise. Sixth, it is relished by the ordinary and foolish, foul-smelling and impure, with no good reputation. Seventh, it prevents incantations and spells from being accomplished. Eighth, seeing forms, people who kill living beings arouse consciousness and become attached to flavours. Ninth, that meat-eater is abandoned by the gods, his breath foul and evil abundant. Tenth, in wilderness forests, tigers and wolves catch the scent. I have always said: Regarding all food and drink, regard it as the flesh of one's own child; regard it as taking medicine. For this reason, in the past there was a king named Siṃhasudhāva who ate various meats, eventually reaching human flesh; his ministers and people could not bear it, and immediately rebelled, as explained in the Kalmāṣapāda-sūtra.'

88.18

Furthermore, the Nirvāṇa-sūtra says: 'Those who eat meat sever the seed of great compassion. When walking, standing, sitting, or lying down, all sentient beings who smell their meat-scent give rise to fear. For example, if a person approaches a lion, when people see him and smell the lion's scent, they also give rise to fear. Just as when a person eats garlic, the stench is repulsive; when others see him, smelling the stench, they turn away. Even seeing him from afar, they still do not wish to look, much less approach him. Those moving in water, on land, or in the air all flee and abandon him, all saying: "This person is our enemy." For this reason, a bodhisattva does not accustom himself to eating meat.'

88.19

The commentary says: For upāsakas of the five precepts and the like, as with well water in secular homes, which often contains many tiny worms, all must be filtered, examined, and returned to their original place. If one intends to travel, one must also carry a water-filter bag along with oneself.

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If one receives the precept against stealing, down to a single blade of grass or a single grain of cereal, one must not take it.

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Therefore, the Mahāprajñāpāramitā-śāstra says: Gavāmpati, testing whether a single grain of cereal was raw or cooked, did not return it to its original owner; violating the course of karma, he was reborn as an ox for five hundred lifetimes, and even after attaining arhatship, he still chewed the cud.

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If one receives the precept against sexual misconduct: As the Mahāprajñāpāramitā-śāstra says, other than one's own wife, any other male, female, ghost, spirit, or animal with whom sex could be engaged in is all sexual misconduct. Although it is not a violation with one's own wife, one must avoid improper places—meaning improper orifices of one's own wife; and once pregnancy has been obtained, one must also refrain, for fear of injuring the fetus. Within three years of childbirth, one must also avoid it and be cautious, meaning to prevent the exhaustion of breast milk. If there is a separate wet nurse, it is not within this restriction.

88.23

Furthermore, the Tattvasiddhi-śāstra says: Improper places with one's own wife refer to the mouth and the anus. Moreover, all women who are guarded by parents or children, and renunciant women who are guarded by the Dharma, are also called sexual misconduct. If an unattached woman comes forward of her own accord before the assembly to become a wife according to the Dharma, there is no violation.

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Furthermore, the Sūtra of Trapuṣa and Bhallika says: During the three extended months of the year, the six fasting days, the three bright days, beneath the sun, moon, and lamp light, and on the days of the eight kings—also called the eight solar terms—all must be restrained from. (The days of the eight kings are described below.) If one receives the precept against false speech, as long as the mind is deceitful, regardless of whether the object is unreal or real, it is violated in either case.

88.25

Furthermore, the Mahāprajñāpāramitā-śāstra asks: 'Why should an upāsaka be cautious regarding the restraint of speech and pure livelihood?'

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Answer: 'The white-robed householder experiences worldly pleasures while concurrently cultivating merit and virtue, and cannot completely practice the precepts. For this reason, the Buddha had them uphold the five precepts. Moreover, among verbal karmas, false speech is the gravest; through false speech, one can commit the other faults, whether intentionally or unintentionally. If one simply speaks falsely, it already encompasses the three matters. If one speaks truthful words, the four kinds of right speech are all encompassed entirely; among all goods, truth is the greatest.'

88.27

Furthermore, the Tattvasiddhi-śāstra says: Although it is true speech, because it is at the improper time, it is immediately called frivolous talk. Or it may be at the proper time, but because it accords with decline and distress and is without benefit; or although beneficial, because the words lack root, the meaning and logic are out of order, and they are spoken with an afflicted mind, all are called frivolous talk.

88.28

Furthermore, the Mātṛkā-śāstra says: Relaying abuse on behalf of another all incurs guilt.

88.29

Furthermore, the Sarvāstivāda-śāstra says: Applying false speech, slander, and harsh speech to one another, each forms four alternatives. First, it is false speech, but not slander or harsh speech: relaying this speech of another and speaking it to that person; because it is untrue, it is false speech; because it is not with a divisive mind, it is not slander; because it is spoken with gentle words, it is not harsh speech. The other alternatives are analogous and can be mutually understood.

88.30

Furthermore, the Tattvasiddhi-śāstra says: The other three karmas may be combined or separate, but the one called frivolous talk is necessarily never separated.

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Furthermore, the Sujāta-sūtra says: If one speaks falsely, it also encompasses the meaning of frivolous talk, slander, and harsh speech.

88.32

Furthermore, the Sarvāstivāda-śāstra says: Regarding not speaking falsely, when explaining the meanings of the Dharma and discoursing on all rights and wrongs, do not claim oneself to be correct; always attribute and rely upon an original source, and then there will be no fault. Otherwise, an axe is in the mouth. If one receives the precept against drinking liquor: as the Four-Part Vinaya says, if one drinks liquor, down to not being permitted to drop liquor into the mouth with a blade of grass.

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Furthermore, the Mahāprajñāpāramitā-śāstra states: Drinking alcohol has thirty-five faults. What are the thirty-five? The answer is: First, one's present-life wealth is exhausted. Why is this? Because when drunk and disordered, one's mind knows no limits and one's expenditures are without moderation. Second, it is the gateway to manifold illnesses. Third, it is the root of quarreling and contention. Fourth, naked exposure without shame. Fifth, an ugly reputation and bad exposure, so that people do not respect one. Sixth, no longer having wisdom. Seventh, things that ought to be gained are not gained, and things that have been gained are scattered and lost. Eighth, hidden secrets are all revealed to others. Ninth, manifold tasks are abandoned and not accomplished. Tenth, drunkenness is the root of sorrow. Why is this? Because while drunk one incurs many losses, and once sober one feels shame and sorrow. Eleventh, physical strength progressively decreases. Twelfth, the complexion of the body deteriorates. Thirteenth, one does not know to respect one's father. Fourteenth, one does not know to respect one's mother. Fifteenth, one does not respect śramaṇas. Sixteenth, one does not respect brāhmaṇas. Seventeenth, one does not respect uncles and elders. Why is this? Because when drunk, confused, and bewildered, one makes no distinctions. Eighteenth, one does not venerate the Buddha. Nineteenth, one does not respect the Dharma. Twentieth, one does not respect the Saṅgha. Twenty-first, one associates with cliques of evil people. Twenty-second, one alienates the worthy and good. Twenty-third, one becomes a breaker of the precepts. Twenty-fourth, one lacks shame and conscience. Twenty-fifth, one does not guard the six sense faculties. Twenty-sixth, one indulges in sensual pleasures and negligence. Twenty-seventh, one is detested by people, who dislike seeing one. Twenty-eighth, one is rejected in common by respected relatives and all good friends. Twenty-ninth, one practices unwholesome dharmas. Thirtieth, one abandons wholesome dharmas. Thirty-first, one is not trusted by clear-minded and wise people. Why is this? Because alcohol causes negligence. Thirty-second, one remains far from nirvāṇa. Thirty-third, one plants the causes and conditions for madness and delusion. Thirty-fourth, when the body breaks up at the end of life, one falls into the evil destinies in hell. Thirty-fifth, if one manages to become a human, wherever one is born one is constantly mad and foolish. Such are the manifold faults. For these reasons, one must not drink alcohol.

88.34

Furthermore, the Sarvāstivāda-śāstra states: An upāsaka who has received the five precepts is permitted to engage in buying and selling, but must not engage in five trades: First, he must not buy and sell livestock; what he already owns he is permitted to sell directly, but he must not give them to butcher households. Second, he must not buy and sell bows, swords, arrows, and halberds; what he already owns he is permitted to sell directly, but he must not give them to households of butchers or slaughterers. Third, he must not brew and sell liquor as a trade; what he already owns he is permitted to sell directly. Fourth, he must not press oil as a trade; in foreign countries there are insects in hemp seed, hence it is an offense; accordingly, if there are no insects, it should not be an offense. Fifth, he must not engage in dyeing with the five primary colors, because it kills many insects; as in the land of Qin, dyeing blue also kills many insects, so it is counted among the five primary colors.

88.35

Furthermore, the Upāsakaśīla-sūtra states: One who has received the precepts should not go to five places: namely, butchers, courtesans, taverns, kings, and caṇḍāla dwellings. There are five trades that one should not engage in: namely, selling poison, brewing liquor, tanning hides, playing gambling dice, Weiqi and Liubo, and performing music, singing, and acting. None of these may be done, nor may one associate with such persons.

88.36

Furthermore, the Ratnamegha-sūtra states: A person who keeps the precepts is not permitted to go to the household of one who breaks the precepts to beg for food.

88.37

Furthermore, the Āgama-sūtras state: There are four dharmas for keeping far from evil and drawing near to good; one should run quickly to avoid them by a hundred yojanas. One yojana is forty li; a hundred yojanas is four thousand li. The four dharmas are: first, bad friends; second, bad assemblies; third, much talking and laughing; fourth, anger and quarreling.

88.38

Furthermore, the Sūtra on the Characteristics of the Five Precepts for Upāsakas states: The Buddha told the monks: The offense of killing consists of three ways of depriving a person of life: first, doing it oneself; second, instructing others; third, sending an emissary. Doing it oneself means taking another's life with one's own body. Instructing others means giving instructions and telling another person: 'Seize this person, bind him, and take his life.' Sending an emissary means telling another person: 'Do you know so-and-so? Seize that person, bind him, and take his life.' When that emissary follows the instruction and takes the other's life, the upāsaka commits an unpardonable offense. There are further three kinds: first, using internal form; second, using non-internal form; third, using both internal and non-internal form. First, killing by using internal form means striking with one's hand, using one's foot, or using other parts of the body to cause the other to die; this is committing an unpardonable offense. If the person does not die immediately but subsequently dies because of it, it is also an unpardonable offense. If the person does not die afterward, this is incurring a medium, pardonable offense. Second, killing by using non-internal form: if a person uses wood, stone, swords, halberds, bows, arrows, and the like to cause the other to die, it incurs the same offense as above. Third, killing by using internal and non-internal form: grasping wood, stones, or the like with the hand to strike and cause death incurs the same offense as above. Furthermore, there is killing not by these three: simply compounding various poisons and applying them to the eyes, ears, nose, or body, or putting them into food, bedding, and the like, thereby causing the other to die, also incurs the same offense as above.

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If an upāsaka makes a fire pit with a negligent mind: if a human falls in and dies, he commits an unpardonable offense; if non-humans, ghosts, spirits, and the like fall in and die, he commits a medium, pardonable offense; if livestock dies, he commits a minor, pardonable offense; if none dies, he commits a light, pardonable offense of the three preliminary actions. If he specifically intended only to make the fire pit for a human and not for others: if a human falls in and dies, he commits an unpardonable offense; if the human does not die, he commits an offense of preliminary action; if non-humans or livestock die, it is not an offense. If an upāsaka causes death through verbal action and incantations, or praises death and commends death, or an energetic person arouses an evil thought causing death, or causes abortion leading to death, the gravity of the offenses incurred is in all cases judged according to the above standards. Cases of non-offense: if someone while walking, coming, going out, or entering accidentally causes someone to fall onto wood, stone, etc., and die, none of these are offenses. The rest is fully explained in the Monastic Vinaya.

88.40

Second, concerning the precept against stealing: taking another's valuable goods in three ways commits an unpardonable offense: first, using the mind; second, using the body; third, removing it from its original place. First, using the mind means giving rise to the thought and intention to steal. Second, using the body means using parts of the body, etc., to take another's goods. Third, removing it from its original place means taking the goods from where they are and placing them elsewhere; all of these incur a grave offense. There are further three ways of taking another's valuable goods that commit an unpardonable offense: first, taking it oneself; second, instructing another to take it; third, sending an emissary to take it. There are further five ways of taking another's valuable goods that commit an unpardonable offense: first, taking by torment and pressure; second, taking by slighting and arrogance; third, taking by falsely claiming another's name; fourth, taking by forcible seizure; fifth, taking by receiving on deposit. As for valuable goods: if one steals five coins, or what is worth five coins, one commits an unpardonable offense. There are further seven conditions for taking another's goods that commit an unpardonable offense: first, not thinking it is one's own; second, not having the other's consent; third, not taking it for temporary use; fourth, knowing it has an owner; fifth, not being insane; sixth, not being mentally distracted; seventh, not having one's mind ruined by illness. Possessing these seven, taking another's valuable goods commits an unpardonable offense. Taking another's light goods worth less than five coins incurs a medium, pardonable offense. Reversing the previous seven conditions when taking another's goods, neither grave nor light offenses are committed.

88.41

Third, concerning the precept against sexual misconduct: sexual misconduct occurs in four places: first, men; second, women; third, eunuchs; fourth, hermaphrodites. 'Women' means human women, non-human women, and animal females. 'Men' means human men, non-human men, and animal males. Eunuchs and hermaphrodites each have three kinds, as above. If an upāsaka engages in sexual intercourse with a human woman, non-human woman, or animal female in three orifices—namely, the mouth, the urinary tract, and the anus—he commits an unpardonable offense. If he engages in sexual intercourse with a human man, non-human man, animal male, eunuch, or hermaphrodite in two orifices—namely, the mouth and the anus—he commits an unpardonable offense. If he gives rise to the intention to engage in sexual intercourse, even before uniting, he commits an unpardonable offense. If the two bodies unite but he desists without having intercourse, he commits a medium, pardonable offense. Engaging in sexual intercourse in places other than these three orifices are all pardonable. If a human dies or even an animal dies, and the bodily faculties are not yet decomposed, engaging in sexual intercourse with it in those three orifices commits an unpardonable offense; the lighter parts are as above. If an upāsaka, even though he has not received the precepts, violates a disciple of the Buddha who keeps the pure precepts, although he does not commit the offense of breaking precepts, thereafter he can never receive the five precepts, eight precepts, or even the monastic full ordination. If one is mad, mentally disordered, tormented by acute pain, and unconscious of one's actions, it is not an offense.

88.42

The Buddha told the monks: I have two bodies: first, the physical body; second, the precept body. If a good son were to erect a seven-jeweled stūpa reaching up to the Brahmā heaven for my physical body, and someone damaged it, that offense would still be pardonable. But if one damages my precept body, the offense is immeasurable, and one receives punishment like the dragon king Elāpatra; he commits an unpardonable offense.

88.43

Fourth, concerning the precept against false speech: The Buddha told the monks: I have in various ways rebuked false speech and praised those who do not speak falsely. One should not speak falsely even in jest, how much less intentionally! What constitutes an offense herein: if an upāsaka, neither knowing nor seeing, claims to possess superhuman noble dharmas, saying of himself: 'I am an arhat, a person of the four fruits,' or even 'I have attained the four dhyānas, loving-kindness, compassion, sympathetic joy, equanimity, the four formless attainments, the meditation on impurity, or ānāpānasmṛti; devas and nāgas have come to my place to make offerings to me; they asked me the meaning and I answered their questions'—all these commit an unpardonable offense. If having actually seen he says he did not see, having actually heard says he did not hear, having actual doubt says he has no doubt, says what exists does not exist, or says what does not exist exists—such minor false speech commits a pardonable offense. If he gives rise to the thought to speak falsely but before uttering the words, he commits a minor, pardonable offense. If he speaks without expressing the full thought, he commits a medium, pardonable offense. If he claims of himself to have attained the noble path, he immediately commits an unpardonable offense. If through madness, a confused mind, or speaking unconsciously, it is not an offense.

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Fifth, concerning the precept against drinking alcohol: The Buddha told the monks: If one says 'I am a disciple of the Buddha,' one must not drink alcohol, not even a single drop on the tip of a blade of grass. There are two kinds of alcohol: grain alcohol and wood alcohol. Grain alcohol is made from various cereals and mixed rice. Wood alcohol is made from roots, stems, leaves, or fruits, or using various seeds, fruits, and herbs mixed together. That which has the color of alcohol, the aroma of alcohol, the taste of alcohol, and when drunk can intoxicate a person, is called alcohol. If one tastes and swallows it, that is also called drinking. If one drinks grain alcohol, one commits an offense with every swallow. If one drinks sour alcohol, sweet alcohol, or eats yeast capable of intoxicating a person, or eats lees, or drinks alcohol dregs, or drinks what resembles the color of alcohol, the aroma of alcohol, or the taste of alcohol that can make a person intoxicated, with each and every swallow one commits an offense. If it merely has the color of alcohol but has no aroma of alcohol and no taste of alcohol, and cannot intoxicate a person, as well as other drinks, none of these are offenses. According to the Four-Part Vinaya: if a sick monk cannot be cured by other medicines and takes alcohol as medicine, it is not an offense. One who is insane, mentally confused, afflicted by illness, and not conscious of it is also not guilty of an offense.

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Section 5: Gain and Loss

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Question: How is it with gradual or sudden [reception]? Answer: Both are permissible. Therefore, the *Tattvasiddhi-śāstra* asks: "Some say that the five precepts must be received in full; how is this matter?" It answers: "According to whether one receives few or many, one obtains the moral discipline in every case. They are merely summarized into five." Therefore, the *Upāsaka-śīla-sūtra* states: "There is a one-part [precept holder], there is a lesser-part [precept holder], there is a non-part [precept holder], there is a major-part [precept holder], and there is a full-part [precept holder]. If having taken the three refuges one does not take the five precepts, one is called an upāsaka. If having taken the three refuges one receives and upholds one precept, this is called 'one part.' If having taken the three refuges one receives and upholds two precepts, this is called 'a lesser part.' If having taken the three refuges one receives and upholds one precept and then breaks that one precept, this is called 'no part.' If having taken the three refuges one receives and upholds four precepts, this is called 'a major part.' If having taken the three refuges one receives and upholds five precepts, this is called 'the full part.' Which part do you now wish to receive?" At that time, the wise [preceptor] should confer them as desired. Furthermore, the *Mahāprajñāpāramitā-śāstra* states: "There are five kinds of precepts, beginning from non-killing up to not drinking alcohol. If one receives one precept, this is practice of one part. If one receives two or three precepts, this is called practice of a lesser part. If one receives four precepts, this is called practice of a major part. If one receives five precepts, this is called practice of the full part. As for severing sexual misconduct: after having received the five precepts, before the precept master one makes a further vow: 'From now on, toward my own [wife or husband] I will no longer engage in sexual intercourse.' This is called the five precepts." The *Ekottarika-āgama* also states: "Receiving one part or two parts is permissible." Question: Since gradual reception is permissible, may one receive one each from five separate masters? Answer: As the *Fu fazang jing* states, the venerable Bakkula received merely the single precept against killing living beings, and obtained the retribution of five escapes from death. Question: Is repeated reception permissible? That is, having already received the five precepts, can one at a later time receive them again? Answer: According to the *Tattvasiddhi-śāstra*, one may repeatedly arouse the precepts. Therefore, the *Dharmaguptaka-vinaya* [records that] Queen Mallikā received them facing the Buddha a second and a third time, which was also permissible.

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Question: Regarding duration, may one receive them with a limited duration of five or thirty days? Answer: According to the *Tattvasiddhi-śāstra*, it is also permissible to receive them for many days or for the rest of one's life. Therefore, the *Daśabhāṇavāra-vinaya* states that whether for a day or a night, receiving the five precepts also secures slight goodness.

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Furthermore, the *Upāsaka-śīla-sūtra* states: The Buddha said: "The wise should contemplate that there are two kinds of precepts: first, worldly precepts; second, precepts of ultimate meaning. If one receives the precepts without relying on the Three Jewels, these are called worldly precepts. These precepts are not firm, like colors without glue. For this reason, I first take refuge in the Three Jewels, and afterward receive the precepts. Now worldly precepts cannot destroy past bad karma, but the precepts of receiving the three refuges can destroy it. Even if one commits a grave sin, one does not lose the precepts. Why? Because of the power and momentum of the precepts. For instance, suppose two people commit a sin together: one has received the precepts, and the other has not received the precepts. When the one who has received them violates them, his sin is grave; when the one who has not received them violates them, his sin is light. Why? Because of violating the Buddha's words. There are two kinds of sins: first, sins that are inherently grave; second, sins grave by prohibition. These two kinds of sins further have light and grave aspects. There may be someone who can make a grave sin light, or a light sin grave. For example, Aṅgulimāla received worldly precepts, while the dragon Elāpattra received precepts of ultimate meaning. Aṅgulimāla broke what was inherently grave, yet did not incur grave sin; the dragon Elāpattra violated a prohibitive rule, and yet incurred grave sin. Therefore, one should not think that because the precepts are the same, the retribution obtained is also the same."

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Section 6: Divine Guardians

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According to the *Saptabuddhaka-sūtra*, if there is someone who can receive and uphold the five precepts, he stimulates twenty-five spirits to attend and guard him.

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The precept against killing has five spirits:

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The first is named Pāṭala; the second is named Manasi; the third is named Bahula; the fourth is named Hunuta; the fifth is named Phalaṭa.

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The precept against stealing has five spirits:

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The first is named Fa-shan; the second is named Fo-nu; the third is named Seng-xi; the fourth is named Guang-e; the fifth is named Ci-shan.

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The precept against sexual misconduct has five spirits:

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The first is named Zhen-jie; the second is named Wu-yu; the third is named Jing-jie; the fourth is named Wu-ran; the fifth is named Dang-di.

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The precept against lying has five spirits:

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The first is named Mei-zhi; the second is named Shi-yu; the third is named Zhi-zhi; the fourth is named Zhi-da; the fifth is named He-he-yu.

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The precept against drinking alcohol has five spirits:

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The first is named Qing-su; the second is named Bu-zui; the third is named Bu-luan; the fourth is named Wu-shi; the fifth is named Hu-jie.

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Furthermore, the *Abhiṣeka-sūtra* states: The Buddha told a brāhmaṇa: "If one upholds the five precepts, there are twenty-five good spirits who protect and guard the person's body. They remain at the person's left and right, guarding above the dwelling, doors, and gates, causing the myriad affairs to be auspicious." [The brāhmaṇa said:] "Our only wish is that the World-Honoured One explain them for me." The Buddha said: "Brāhmaṇa, I shall now briefly explain. I command Śakra Devānām Indra to cause the Four Heavenly Kings to dispatch the good spirits to protect and guard your body. Such phrases are the names of the twenty-five kings of good spirits; their names are as follows:

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The spirit named Caichubiyutani

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presides over protecting so-and-so's body and warding off evil ghosts.

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The spirit named Shutuolishutuoni

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presides over protecting so-and-so's six sense faculties, causing them all to be complete and unimpaired.

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The spirit named Piluozhanashepo

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presides over protecting so-and-so's five viscera in the belly to be balanced and harmonized.

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The spirit named Atuolongmochi

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presides over protecting so-and-so's blood vessels, causing them all to flow smoothly.

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The spirit named Poluohuannihepo

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presides over protecting so-and-so's fingernails and toes from being damaged in any way.

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The spirit named Chimoapipotuo

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presides over protecting so-and-so's goings and comings, entering and exiting, to be peaceful and calm.

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The spirit named Axiushupolatuo

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presides over protecting so-and-so's eaten food and drink to be sweet and fragrant.

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The spirit named Poluomodandanxiongci

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presides over protecting so-and-so to be peaceful in dreams and joyful upon waking.

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The spirit named Poluomendipiduo

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presides over protecting so-and-so from being struck by gu poison.

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The spirit named Namohutuoyashe

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presides over protecting so-and-so from being harmed by evil mists, dew, and poisons.

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The spirit named Fotuoxiantuoloutuo

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presides over protecting so-and-so so that quarrels and verbal disputes do not arise.

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The spirit named Pishedayesoutuopo

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presides over protecting so-and-so from being possessed by pestilence-inflicting ghosts.

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The spirit named Nienixituoduoye

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presides over protecting so-and-so from being apprehended by magistrates and officials.

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The spirit named Aluoduolaidouye

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presides over protecting the four directions of so-and-so's dwelling to drive out misfortune and calamity.

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The spirit named Poluonafotan

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presides over protecting and pacifying the eight spirits of so-and-so's dwelling.

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The spirit named Atifansezhanye

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presides over protecting so-and-so from being troubled by ghosts of graves and tombs.

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The spirit named Yintailuoyintailuo

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presides over protecting so-and-so's doors and gates, warding off depravity and evil.

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The spirit named Ajiashishebatuo

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presides over protecting so-and-so from being harmed by external spirits and ghosts.

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The spirit named Fotanmimotuoduo

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presides over protecting so-and-so from being overtaken by accidental fires.

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The spirit named Duolaichasanmituo

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presides over protecting so-and-so from being invaded by thieves and bandits.

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The spirit named Amoluosidouxi

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presides over protecting so-and-so, if entering mountains and forests, from being harmed by tigers and wolves.

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The spirit named Naluomenzhedoudi

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presides over protecting so-and-so from being troubled by ghosts of the violently dead.

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The spirit named Piniqiannaba

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protects so-and-so, dispelling the omens of birds crying and foxes howling.

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The spirit named Tubidoupisheluo

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protects so-and-so, dispelling strange anomalies caused by dogs and rats.

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The spirit named Qamobinasheniqu

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protects so-and-so from being dragged down by inauspicious contagion.

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The Buddha told the brāhmaṇa, "If a man or woman carries and wears these names of the twenty-five good spirits of the consecration verses, then whenever they enter into military battle or dispute, swords will not wound their body and arrows shot at them will not pierce it. Ghost-spirits and rākṣasas will never molest or approach them. If they arrive at the home of one who practices black magic (gu-poison), it will likewise be unable to harm them. When going and coming, entering and leaving, if there are petty demons and ghosts, they also cannot draw near. If one wears the names of these spirit kings upon one's person, at night there will be no nightmares. Official magistrates, bandits and thieves, the disasters and anomalies of water and fire, secret plots of enemies, and verbal disputes will spontaneously resolve into harmony, making peace with each other; both will give rise to thoughts of loving-kindness, and evil intentions will be completely eradicated. Goblins, water-sprites, demonic apparitions, preta spirits, externalist charms, mantras, and hexes, spirits of trees, spirits of hundreds of insects, spirits of birds and beasts, spirits of mountain streams and valleys, ghost-spirits of the gate, ghost-spirits of the inner doors, ghost-spirits of the well and stove, ghost-spirits of ponds and pools, and ghost-spirits of latrines—none of these spirits whatsoever may remain within the body of so-and-so. If a man or woman carries the names of these good spirits of the three refuges and the five precepts, whenever so-and-so enters mountain ranges, stream ravines, and wild roads, marauding bandits will spontaneously not appear, and lions, tigers, wolves, bears, grizzly bears, snakes, and vipers will all retract and conceal themselves, not harming anyone."

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Section 5: The Eight Precepts (Divided into six parts)

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Part on Stating the Intention
Part on Explaining the Names
Part on Functions and Benefits
Part on Gains and Losses
Part on the Procedure for Reception
Part on the Characteristics of the Precepts

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Part 1: Stating the Intention

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Now the divisions of morality, concentration, and wisdom are the grand scheme of creation, reverently observed by all the holy ones and honored by the myriad spirits. I consider the monastic rules of morality to be the fundamental essential, upon which concentration and wisdom rely. If there is any discrepancy, the clear mind cannot manifest. Therefore, out of great compassion for those in distress, practices and methods were established to examine and restrain them. For those bound in the net of delusion, rational pathways are set up to verify entry. For wanderers amidst the seeds of karma, forms and marks serve to guide and curb them. The hope is that with every thought one examines oneself, continually making progress; only if efforts are unceasing will affective faults be exposed. Yet good and evil depend on oneself: as they arise, one ascends or falls. If one does not act, that is all; but once done, karma is formed. The bonds of karma and the net of delusion are sticky, firm, and all the more dense. Unless one offers sincere devotion, undertakes rigorous discipline, humbles body and mind, laments past causes, fears future fruits, and makes a resolute vow and pledge to cut off continuous rebirth forever, one cannot succeed. Therefore, the scriptures say to adorn the practice hall, wash away dust and dirt, put on clean new clothes, and be pure both internally and externally. Facing the assembly, explain the roots of sin, openly disclose and repent offenses, cast one's whole body to the ground like the collapse of Mount Tai, and with deep reverence in the five limbs take refuge in the Three Jewels. After paying homage, offering sincere devotion, and transferring merit, one then receives the precepts. Although the duration of these precepts is brief, once one sincerely sets the mind on their target, it is to accomplish the three groupings of pure precepts and rescue beings in the four destinies. This merit surpasses that of humans and devas, and its virtue equals the rank of a Buddha. Therefore, the Mahāprajñāpāramitā-śāstra compares such a person to a valiant general and likewise considers them equal to a Buddha.

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Part 2: Explaining the Names

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Question: In the sūtras and treatises, why is it called the "Eight-fold Upavāsa" and also called the "Precepts of the Barrier"? Answer: The first eight are the closing of the barrier against the eight evils so that various faults do not arise. Not eating after midday is the fasting (zhāi). Fasting (zhāi) means "to equalize" (qí): it means curbing the six emotional senses so they are not defiled by the six dusts, evenly severing all evils, and fully cultivating all goods; hence it is called zhāi. Moreover, the essence of the fast and the precept is one, while their names are distinct. If one determines their essence according to their names, their essences allow for a slight distinction: "fasting" (zhāi) is named after not eating past noon, while "precept" (jiè) has the meaning of preventing wrongdoing and stopping evil. Thus the Sarvāstivāda-śāstra states: "Eight are precepts, and the ninth is the fast. Counting the fast and the precepts together, there are nine."

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Part 3: Functions and Benefits

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As the Zhaifa jing states: "Suppose the sixteen great kingdoms in the world were filled with all kinds of jewels beyond measure; it would not compare to receiving the Buddha's fasting method for a single day. When comparing their merit, the sixteen kingdoms are like a single bean." Furthermore, the Madhyama-āgama states: "When a learned noble disciple observes the eight-limbed fast, he remembers the names of the Tathāgata's ten titles; if there are any evil thoughts or unwholesome states, they are all extinguished."

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Furthermore, the Upāsaka-śīla-sūtra states: "If someone were to give four great treasuries filled with the seven treasures to others in charity, the merit obtained would not equal that of a person receiving and maintaining the eight precepts for one day and one night: except for the five grave sins, all other sins are completely extinguished. One will thus obtain immeasurable retribution reaching unsurpassable bliss. Observing the fast for one hundred years when Maitreya appears does not match observing it for one day and one night in today's world of the five turbidities."

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法苑珠林 — 道世, Classical Chinese