法苑珠林 89

English (machine translation) 89

Language: English

89.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Temple

89.3

Section 6: The Ten Virtues (here divided into five sections)

89.4

Section on Explaining the Intention
Section on Repentance
Section on the Method of Reception
Section on Characteristics of the Precepts
Section on Efficacy

The sacred path is distant and difficult to attain, while the pure mind is close at hand yet easily deluded. Building a mountain begins with a single basket of earth; becoming a Buddha commences with the very first thought. Therefore, a journey of ten thousand leagues cannot be mounted without taking the initial step; the work of three asaṃkhyeya [kalpas] cannot be accomplished without the initial mind. Thus one knows that practitioners setting out must constantly tread with this mind; when instructing beginners, one must venerate the ten virtues (daśakuśala). Now, with the turbidities of the five corruptions intermingled and chaotic, transgressions are increasingly conspicuous. If one does not act, that is all; but once one acts, it is extremely grave. Weighing this in one's mind, how could one treat it lightly or with contempt? As the sūtras state, for a person who has committed grave sins, sixteen thousand years here in Jambudvīpa equals only a single day and night in the lifespan of the Paranirmitavaśavartin Heaven. With such long days, a lifespan of sixteen thousand years there equals nine hundred twenty-one billion and sixty thousand years according to the days and months of Jambudvīpa spent in Avīci Hell. If one is furthermore stubborn and does not believe in the Buddha's sūtras, then according to the Guanfo sanmei jing, this exceeds the sin of killing eighty-four thousand fathers and mothers: it is profoundly grave, difficult to calculate, and cannot be eradicated. Recently, one sees monastics and laypeople on fast days receiving only the five precepts, the eight precepts, the three clusters of precepts, and so forth, but regarding the ten virtues, none receive them at all. This is truly because monks and others conceal the sacred teachings, causing them not to be propagated and forfeiting this part of the path. Thus the Weicengyou jing says: "Lower-grade ten virtues mean for the duration of a single thought. Middling-grade ten virtues mean for the duration of a single meal. Upper-grade ten virtues mean from dawn to noon, where during this time one's mind contemplates the ten virtues and refrains from the ten non-virtues." Thus, a jackal whose mind contemplated the ten virtues for seven days without eating was able to be reborn in Tuṣita Heaven. Furthermore, the Shangsheng jing says: "After my nirvāṇa, if the four assemblies and eight classes of beings wish to be reborn in the fourth heaven, they should, from the first day to the seventh day, fix their mindfulness on that heaven, uphold the Buddha's prohibitive precepts, contemplate the ten virtues, and practice the path of the ten virtues. Dedicating this merit, they should vow to be reborn before Maitreya Buddha, and in accordance with their mindfulness they will attain rebirth." To speak of seven days is merely to discuss the short term, yet it still resonates with that heaven; how much more so for a whole lifetime—how could one fail to achieve it? A question asks: "The superior retribution in heaven is inconceivable; how could just seven days evoke such great fortune?" The answer says: "Though a wholesome cause may be minute, the fruit obtained is exceedingly vast. Just as a tiny flame can burn a great mountain, a single good can destroy great evil. It is also like a small lamp being able to dispel much darkness, a mild sun being able to melt heavy dew, and a small seed being able to produce a great tree. Even worldly matters are like this; how much more so the power of good!"

89.7

Section 2: Deśanā

89.8

The commentary states: Recently, one sees foolish men unwilling to accept deśanā, uttering false words and saying, "As long as I do not commit evil, that is called good; why must I be made to receive deśanā again?" The answer says: The Great Sage established the teachings just like a tally or seal: if one does not receive and practice them, there is no official verification. Therefore, one must vow and pray not to commit manifold evils; when practice is initiated based on vows, one can receive and uphold it. Just as an ox, though strong enough to pull a cart, must have a driver to reach a destination, if one does not resolve beforehand and rashly arouses goodness without an inner rule or check, upon later encountering conditions for sin one will commit it without stopping. It is because there was no prior vow that one commits manifold evils. The Great Sage knew their capacities, and therefore had them receive goodness. If you claim that not committing evil is itself good, then your not doing good should also be evil. Oxen, horses, donkeys, and mules also do not kill living beings; could they be considered good? This is merely a mind abiding in the morally neutral (avyākṛta), which has neither sinful nor meritorious karma. Therefore, one must generate thoughts and concentrate one's intention profoundly and firmly; only then is the path of karma completed.

89.9

As the Weicengyou jing says: At that time there was a non-Buddhist brāhmaṇa woman named Diwei. Her husband had died and her household was poor. Reproaching herself for her solitary destitution, she wished to burn her body to sacrifice to heaven and seek future fortune. At that time there was a man of the Way named Biancai, who instructed the woman Diwei, saying: "For example, suppose an ox detests its cart and wishes to destroy it. If the former cart is broken, it will only get a later cart yoked to its neck, because its fault has not ended. People are also like this: even if you burn and destroy hundreds of thousands of tens of thousands of bodies, the causes and conditions of sinful karma will continue without end. Just as in Avīci Hell sinful people are burned, dying eighty thousand times and reviving eighty thousand times within a single day, and only after passing one kalpa is their sin completed—how much more so for you now, wishing to seek the eradication of sin by burning your body once? How could there be any principle of obtaining it?" Diwei said: "What method should be established so that sin may be eradicated?" Biancai replied: "Evil committed by an earlier mind is like clouds veiling the moon; goodness aroused by a later mind is like a torch dispelling darkness. There are skillful means to extinguish and remove calamity and sin, bringing peace and security in the present life and rebirth in a good realm hereafter." Having heard this, Diwei's heart was filled with great joy, and her sorrow and fear were immediately dispelled. She then led the male and female servants and relatives of her household, more than five hundred people, to encircle [him], kowtow, and respectfully join their palms, saying to Biancai: "The Venerable One has just explained the causes of eradicating sin; we pray you will further expound the method for eliminating sin, and we will practice it in accordance with the Dharma." Biancai replied: "The arising of sin originates from body, speech, and mind. Unwholesome karma of the body is killing, stealing, and sexual misconduct. Unwholesome karma of speech is false speech, divisive speech, harsh speech, and frivolous speech. Unwholesome karma of the mind is covetousness, malice, arrogance, and wrong view. These are the ten non-virtues, and one receives the evil retribution of sin [for them]. Now you must with single-minded sincerity perform deśanā. If in the past or in this present life there are such sins, perform deśanā for them all now, so that the sins are confessed and eradicated. You should make a vow yourself to deliver your relatives and perform deśanā on their behalf. The merit and goodness you cultivate should be bestowed upon all suffering sentient beings to make them attain joy: 'If sentient beings have sins, I will take them upon myself in their place.' Due to this, take rebirth until the attainment of the Buddha path. Having completed deśanā, you will further be granted the remaining good, which you should diligently uphold." Biancai further conferred on her the method of the ten virtues, fully as set forth below.

89.10

Section 3: Receiving the Method

89.11

The commentary states: If one wishes to receive the precepts, one must receive them in front of a person from the five monastic assemblies. Fully cultivating the deportments, kneel on the right knee, join your palms, and invite a precept master, saying: "I, [name], now invite the Venerable One to be my ācārya precept master for the ten virtues. May the Venerable One be my ācārya precept master for the ten virtues. Relying upon the Venerable One, I am able to receive the ten virtues; out of your compassionate pity." (Say this three times. Although this has no explicit text, following the principle of requesting a master when receiving the full precepts, it is likewise without error. Although receiving without requesting is valid, it is not as good as requesting, which generates goodness. Moreover, these ten virtues are the root of the three vehicles and a good medicine for humans and devas. Attaining their wonderful fruit is truly due to the master's instruction; how could one not request it? Even if one requests together with a great assembly at one time, it is also permissible.) In the method of receiving this, there are broadly two aspects: first, receiving before another person; second, receiving the method by oneself. For first receiving before another person, two texts are briefly cited according to the sūtras. Relying first on the Weicengyou jing, it says: "You should now sincerely take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Bhikṣusaṃgha." (Say this three times.) "Now, for the rest of your life, receive the path of the ten virtues: 'I, disciple [name], from now until the end of my life, will not kill, not steal, and not engage in sexual misconduct—these are the wholesome karmas of the body; will not speak falsely, not speak divisively, not speak harshly, and not speak frivolously—these are the wholesome karmas of speech; will not be covetous, not be malicious, not be arrogant, and not hold wrong views—these are the wholesome karmas of the mind.' This is called the precept method of the ten virtues."

89.12

Second, according to the Wenshushili wen jing, one receives the method of the ten virtues. These ten virtues share the same text as the ten precepts for novice monastics (śrāmaṇera). However, the intention of this sūtra also applies to householder bodhisattvas, who may likewise receive them together. Therefore, the sūtra states: At that time, Mañjuśrī addressed the Buddha, saying, "How does one take refuge in the Buddha?" The Buddha told Mañjuśrī, "One who takes refuge in the Buddha should speak thus: 'Venerable One, I, [name], until awakening (bodhi), take refuge in the Buddha; until awakening, take refuge in the Dharma; until awakening, take refuge in the Saṃgha.'" (Say this three times.) "'I, [name], have taken refuge in the Buddha; have taken refuge in the Dharma; have taken refuge in the Saṃgha.'" (Say this three times.) "Next, for receiving the precept marks: 'Venerable One, I uphold the bodhisattva precepts. I, [name], until awakening, will not kill living beings, and will be free from the notion of killing; until awakening, will not steal, and will also be free from the notion of stealing; until awakening, will not engage in unchaste conduct, and will be free from the notion of unchaste conduct; until awakening, will not speak falsely, and will be free from the notion of false speech; until awakening, will not drink alcoholic liquors, and will be free from the notion of drinking liquor; until awakening, will not wear perfumes and flowers, nor generate the notion [of doing so]; until awakening, will not sing, dance, or play music, and will be free from the notion of singing and dancing; until awakening, will not sit or recline on high and broad great beds, and will be free from the notion of great beds; until awakening, will not eat past noon, and will be free from the notion of eating past noon; until awakening, will not hold gold, silver, or images of living beings, and will be free from the notion of holding gold and silver; and will fully possess the six pāramitās and great kindness and great compassion.'"

89.13

Second, explaining the method of self-reception: If there is no monastic before whom one can receive them, on a fast day, in front of a Buddha image, after making sincere deśanā, generate good vows oneself and undertake the reception, saying: "I, [name], take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha." (Say this three times.) "I, [name], have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Saṃgha." (Say this three times.) Next, receiving the precept marks, say: "I, [name], for the rest of my life, toward all sentient beings, without discriminating between ordinary beings and sages, practice a mind of great kindness; until awakening, I will not give rise to a mind of killing [...] until not giving rise to wrong views." (Say this three times.) "I, [name], for the rest of my life, toward all sentient beings, without discriminating between ordinary beings and sages, have practiced a mind of great kindness; until awakening, I have not given rise to a mind of killing [...] until having not given rise to wrong views." (Say this three times. If one previously received them before a person, receiving according to this is also permissible; although it is not the canonical text, following the intent does not hinder anything.)

89.14

Section 4: Marks of Precepts

89.15

According to the Mahāprajñāpāramitā-sūtra (fascicle 473): "Oneself receiving and upholding the path of the ten wholesome karmas; also encouraging others to receive and uphold the path of the ten wholesome karmas; unerringly praising the method of receiving and upholding the path of the ten wholesome karmas; and rejoicing in and praising those who receive and uphold the path of the ten wholesome karmas." (The five precepts, eight precepts, monastic precepts, and so forth are all likewise received oneself and encouraged for others to uphold.) Furthermore, the Wenshu wen jing says: "Mañjuśrī addressed the Buddha, saying: 'How many kinds of supramundane precepts are there?' The Buddha told Mañjuśrī: 'If with the mind one discriminates men, women, non-men, non-women, and so forth, this bodhisattva commits a pārājika.'

89.16

"If with the mind one discriminates animals, ghosts, spirits, devas, men, women, non-men, non-women, and so forth, this bodhisattva commits a pārājika."

89.17

"If by physical or verbal actions one is incapable of attaining the three vehicles, and does not give rise to a mind of kindness and compassion, this bodhisattva commits a pārājika."

89.18

"If by physical or verbal actions one is incapable of attaining the three vehicles, and if toward another's property one gives rise to the thought of stealing, one commits a pārājika."

89.19

"If by physical or verbal actions one is incapable of attaining the three vehicles, and if one gives rise to a mind of false speech, one commits a pārājika."

89.20

Furthermore, the Fanwang jing says: The Buddha told all the bodhisattvas: "I now recite the Dharma precepts of all Buddhas myself every half month. All of you bodhisattvas, up to all bodhisattvas of the ten grounds, also recite these precepts. They are the fundamental source of all Buddhas and the basis of practicing the bodhisattva path. As for those who receive the precepts—kings, princes, the hundred officials, prime ministers, bhikṣus, bhikṣuṇīs, the eighteen Brahmā heavens, the six desire heavens, commoners, eunuchs, lustful men, lustful women, male and female slaves, the eight classes of ghosts and spirits, vajra spirits, animals, and even transformed humans—as long as they understand the words of the Dharma master, all can receive and obtain the precepts, and all are called the foremost pure ones." The Buddha told all the sons of the Buddha: "There are ten major prātimokṣas. If one receives the bodhisattva precepts but does not recite these precepts, one is not a bodhisattva, nor a seed of the Buddha. I also recite them in this way. All bodhisattvas have already trained in them; all bodhisattvas will train in them; all bodhisattvas are now training in them. Having briefly explained the marks of the prātimokṣa, you should train in them and uphold them with a respectful mind."

89.21

The Buddha told the sons of the Buddha: "Whether killing oneself, instructing another to kill, killing through expedient praise, rejoicing upon seeing it done, or even killing by incantation; the action of killing, the method of killing, the cause of killing, the condition of killing—down to all living beings, one must not intentionally kill. This bodhisattva should give rise to an enduring mind of kindness and compassion, a mind of filial obedience, and expediently rescue and protect them. Yet if one gives free rein to one's mind and takes pleasure in killing living beings, this is the bodhisattva's first pārājika offense." (As for "pārājika", this is translated here as an extremely grave offense.)

89.22

If a disciple of the Buddha steals oneself, encourages someone to steal, steals by expedient means; steals through the karma of stealing, the methods of stealing, the causes of stealing, or the conditions of stealing; or steals by mantra; down to the belongings of ghosts and spirits, of owners, or of bandits and thieves, all material goods—one must not intentionally steal even a single needle or blade of grass. Yet the bodhisattva ought to give rise to the Buddha-nature, a filial and obedient mind, and a compassionate mind, constantly helping all people generate merit and generate happiness. If, on the contrary, one steals others' goods, this is the bodhisattva's second pārājika offense.

89.23

If a disciple of the Buddha engages in sexual misconduct oneself, encourages someone to engage in sexual misconduct, or down to [misconduct with] all women—one must not intentionally engage in sexual misconduct: through the causes of sexual misconduct, the karma of sexual misconduct, the methods of sexual misconduct, or the conditions of sexual misconduct, down to female animals, female devas, ghosts, and spirits, as well as engaging in sexual misconduct in unnatural orifices. Yet a bodhisattva ought to give rise to a filial and obedient mind to deliver all sentient beings and bestow pure dharmas upon people. If, on the contrary, one stirs up sexual desire in all people, without discriminating even animals, and down to mother, sisters, and the six relations, engaging in sexual misconduct without compassion, this is the bodhisattva's third pārājika offense.

89.24

If a disciple of the Buddha tells falsehoods oneself, encourages someone to tell falsehoods, tells falsehoods by expedient means; through the causes of false speech, the karma of false speech, the methods of false speech, or the conditions of false speech; down to saying one has seen what one has not seen, or saying one has not seen what one has seen, speaking falsely in body and mind. Yet a bodhisattva constantly gives rise to right speech, and also causes sentient beings to generate right speech and right view. If, on the contrary, one stirs up wrong speech, wrong view, and wrong karma in all sentient beings, this is the bodhisattva's fourth pārājika offense.

89.25

If a disciple of the Buddha sells alcohol oneself, encourages someone to sell alcohol; through the causes of selling alcohol, the karma of selling alcohol, the methods of selling alcohol, or the conditions of selling alcohol—no alcohol of any kind may be sold. Alcohol is a causal condition giving rise to offenses. Yet a bodhisattva should generate in all sentient beings clear and penetrating wisdom. If, on the contrary, one generates perverted minds in sentient beings, this is the bodhisattva's fifth pārājika offense.

89.26

If a disciple of the Buddha speaks with one's own mouth of the faults and offenses of renunciant or householder bodhisattvas, bhikṣus, or bhikṣuṇīs, or encourages others to speak of their faults and offenses; through the causes of [speaking of] offenses, the karma of [speaking of] offenses, the methods of [speaking of] offenses, or the conditions of [speaking of] offenses. When a bodhisattva hears non-Buddhists and evil people, as well as evil people of the two vehicles, speak of non-dharma and non-vinaya within the Buddha's Dharma, one should constantly give rise to a compassionate mind, teaching and transforming those evil people to lead them to generate wholesome faith in the Mahāyāna. If the bodhisattva on the contrary speaks oneself of the faults and offenses within the Buddha's Dharma, this is the bodhisattva's sixth pārājika offense.

89.27

If a disciple of the Buddha praises oneself and disparages others with one's own mouth, or encourages someone to praise oneself and disparage others; through the causes of disparaging others, the karma of disparaging others, the methods of disparaging others, or the conditions of disparaging others. A bodhisattva ought to undergo humiliations on behalf of all sentient beings, directing evil and insults to oneself and giving wholesome things to others. If one proclaims one's own virtues and conceals others' good deeds, causing others to suffer disparagement, this is the bodhisattva's seventh pārājika offense.

89.28

If a disciple of the Buddha is stingy oneself, encourages someone to be stingy; through the causes of stinginess, the karma of stinginess, the methods of stinginess, or the conditions of stinginess. When a bodhisattva sees any poor person who comes begging, one gives everything according to what that person needs. Yet if the bodhisattva, with an evil mind and an angry mind, does not bestow even a single coin, a single needle, or a single blade of grass; and when there is one seeking the Dharma, does not expound for them a single phrase, a single verse, or a Dharma even as tiny as a speck of dust, but on the contrary scolds and insults them, this is the bodhisattva's eighth pārājika offense. If a disciple of the Buddha is angry oneself, encourages someone to be angry; through the causes of anger, the karma of anger, the methods of anger, or the conditions of anger. A bodhisattva should generate within all sentient beings roots of goodness and non-contentious matters, constantly giving rise to compassion. If, on the contrary, toward all sentient beings and even non-sentient beings, one scolds and insults them with evil words, strikes them with hands, as well as with swords and staves, yet the intention does not cease; and even when the other person seeks to repent and confesses with wholesome words, one's anger remains unresolved, this is the bodhisattva's ninth pārājika offense.

89.29

If a disciple of the Buddha slanders the Three Jewels oneself, encourages someone to slander the Three Jewels; through the causes of slander, the karma of slander, the methods of slander, or the conditions of slander. When a bodhisattva sees a non-Buddhist or an evil person speak a single word slandering the Buddha, the sound is like three hundred spears piercing the heart; how much more so if one slanders with one's own mouth, not generating faith or a filial and obedient mind, but on the contrary assisting evil people and people of wrong views to slander! This is the bodhisattva's tenth pārājika offense.

89.30

Those people who train well should train in these ten prātimokṣas of the bodhisattva. Among them, one must not transgress even a speck of dust's worth, let alone transgressing the ten precepts completely. If one transgresses them, one cannot generate the bodhicitta in this present life, and one also loses the rank of king and the rank of wheel-turning king (cakravartin); one also loses the rank of bhikṣu and bhikṣuṇī; and one loses the marvelous fruition of the eternal Buddha-nature across the ten determinations, the ten nourishments, the ten vajras, and the ten grounds—all are lost, and one falls into the three evil destinies, not hearing the names of parents or the Three Jewels for two or three kalpas. Therefore, one should not transgress even one. All of you bodhisattvas who are training now, will train in the future, and have trained in the past: you should train in these ten precepts and reverently uphold them. The chapter on the Eighty Thousand Deportments will explain this at length (after training in these ten precepts, there are also forty-eight minor dharmas, all of which must be trained in; because the text is extensive, they are not recounted here, and students should consult that text).

89.31

Section 5: Functions and Merits

89.32

As the Mahāsaṃnipāta-sūtra states: The Buddha said, 'Virtuous ones, by refraining from taking life, one obtains ten kinds of merits. What are the ten? First, one attains fearlessness toward all sentient beings. Second, one attains great compassion toward all sentient beings. Third, one severs evil habits. Fourth, one has few illnesses and afflictions, and is decisive in handling affairs. Fifth, one attains long life. Sixth, one is protected by non-humans. Seventh, one rests peacefully in sleep without evil dreams. Eighth, one is free from enemies and grudges. Ninth, one does not fear the evil destinies. Tenth, upon the dissolution of the body and the end of life, one is reborn in wholesome destinies. Virtuous ones, this is called obtaining ten merits by refraining from taking life. If one can dedicate these roots of goodness toward unsurpassable bodhi, before long, when this person realizes unsurpassable wisdom and reaches bodhi, that land will be free from all slaughter, and long-lived sentient beings will come to be reborn in that land.'

89.33

The Buddha said, 'By refraining from stealing, one obtains ten kinds of merits. What are the ten? First, one is endowed with great retribution and is decisive in handling affairs. Second, all one's material possessions are not shared by others. Third, they are not shared with the five houses. Fourth, the four assemblies of people love and respect one without feeling sated. Fifth, when traveling in all directions, there are no hindrances. Sixth, one comes and goes without fear. Seventh, one takes joy in giving. Eighth, without seeking wealth and treasures, one quickly obtains them naturally. Ninth, wealth obtained does not disperse. Tenth, upon the dissolution of the body and the end of life, one is reborn in wholesome destinies. Virtuous ones, this is called obtaining ten kinds of merits by refraining from stealing. If one can dedicate these roots of goodness toward unsurpassable bodhi, before long, when this person reaches bodhi, in that land there will be a complete abundance of various flower and fruit trees and forests, clothing, and necklace ornaments; rare and marvelous treasures will completely fill it.'

89.34

The Buddha said, 'By refraining from sexual misconduct, one obtains ten kinds of merits. What are the ten? First, one attains the discipline of the faculties and is decisive in handling affairs. Second, one comes to abide in purity detached from desire. Third, one does not afflict others. Fourth, the multitude of people rejoice. Fifth, the multitude of people take pleasure in beholding one. Sixth, one is able to arouse vigor. Seventh, one sees the faults of saṃsāra. Eighth, one constantly delights in giving. Ninth, one constantly delights in seeking the Dharma. Tenth, upon the dissolution of the body and the end of life, one is reborn in wholesome destinies. Virtuous ones, this is called obtaining ten kinds of merits by refraining from sexual misconduct. If one can dedicate these roots of goodness toward unsurpassable bodhi, before long, when this person attains unsurpassable wisdom and reaches bodhi, in that land there will be no sexual organs, nor will there be female faculties; sexual desire will not be practiced, and all will be born through spontaneous transformation.'

89.35

The Buddha said, 'By refraining from false speech, one obtains ten kinds of merits. What are the ten? First, the multitude of people vouch for one, and all believe what one says. Second, in all places, down to the devas, one's utterances hit the mark. Third, a fragrance issues from the mouth like an utpala flower. Fourth, among humans and devas, one uniquely serves as a witness. Fifth, the multitude of people love and respect one, free from all doubts. Sixth, one constantly speaks the truth. Seventh, the mind is pure. Eighth, one is constantly free from flattery, and one's speech inevitably accords with the capacity [of the listener]. Ninth, one constantly has much joy. Tenth, upon the dissolution of the body and the end of life, one is reborn in wholesome destinies. Virtuous ones, this is called obtaining ten kinds of merits by refraining from false speech. If one can dedicate these roots of goodness toward unsurpassable bodhi, before long, when this person attains unsurpassable wisdom and reaches bodhi, in that land there will be no sexual organs, and all kinds of marvelous precious fragrances will constantly fill that land.'

89.36

The Buddha said, 'By refraining from divisive speech, one obtains ten kinds of merits. What are the ten? First, an indestructible equality of body. Second, an indestructible equality of retinue. Third, an indestructible equality of good friends. Fourth, an indestructible equality of faith. Fifth, an indestructible equality of the Dharma. Sixth, an indestructible equality of deportment. Seventh, an indestructible equality of śamatha. Eighth, an indestructible equality of samādhi. Ninth, an indestructible equality of patience. Tenth, upon the dissolution of the body and the end of life, one is reborn in wholesome destinies. Virtuous ones, this is called obtaining ten kinds of merits by refraining from divisive speech. If one can dedicate these roots of goodness toward unsurpassable bodhi, before long, when this person attains unsurpassable wisdom and reaches bodhi, in that land, all of one's retinue will not be capable of being destroyed by any māras, enemies, or rival factions.'

89.37

The Buddha said, 'By refraining from harsh speech, one obtains ten kinds of merits. What are the ten? First, one obtains gentle speech. Second, sharp and penetrating speech. Third, reasonable speech. Fourth, pleasant and pleasing speech. Fifth, speech that inevitably hits the mark. Sixth, straightforward speech. Seventh, fearless speech. Eighth, speech that no one dares slight. Ninth, clear eloquence in Dharma speech. Tenth, upon the dissolution of the body and the end of life, one is reborn in wholesome destinies. Virtuous ones, this is called obtaining ten kinds of merits by refraining from harsh speech. If one can dedicate these roots of goodness toward unsurpassable bodhi, before long, when this person attains unsurpassable wisdom and reaches bodhi, in that land the sound of the Dharma will resound everywhere, free from all harsh speech.'

89.38

The Buddha said, 'By refraining from frivolous speech, one obtains ten kinds of merits. What are the ten? First, devas and humans love and respect one. Second, wise people rejoice in accordance. Third, one constantly delights in true matters. Fourth, one is not disliked by wise people, and they dwell together without parting. Fifth, upon hearing speech, one is able to comprehend it. Sixth, one constantly receives honor, love, and respect. Seventh, one constantly finds delight in the araṇya. Eighth, one delights in the noble silence. Ninth, one remains far from evil people and draws near to the noble and virtuous. Tenth, upon the dissolution of the body and the end of life, one is reborn in wholesome destinies. Virtuous ones, this is called obtaining ten kinds of merits by refraining from frivolous speech. If one can dedicate these roots of goodness toward unsurpassable bodhi, before long, when this person attains unsurpassable wisdom and reaches bodhi, sentient beings of upright appearance will come to be reborn in that land, strong in memory, not forgetful, and delighting in dwelling detached from desire.'

89.39

The Buddha said, 'By refraining from covetous desire, one obtains ten kinds of merits. What are the ten? First, one's physical faculties are unimpaired. Second, one's bodily and vocal karma is pure. Third, the mind is not scattered. Fourth, one attains superior retributions. Fifth, one attains great wealth and honor. Sixth, the multitude of people take pleasure in beholding one. Seventh, one's obtained retributions and retinue cannot be ruined. Eighth, one constantly meets with wise people. Ninth, one is not separated from the sound of the Dharma. Tenth, upon the dissolution of the body and the end of life, one is reborn in wholesome destinies. Virtuous ones, this is called obtaining ten kinds of merits by refraining from covetous desire. If one can dedicate these roots of goodness toward unsurpassable bodhi, before long, when this person attains unsurpassable wisdom and reaches bodhi, that land will be free from māra enemies and all non-Buddhists.'

89.40

The Buddha said, 'By refraining from anger and malice, one obtains ten kinds of merits. What are the ten? First, one is free from all anger. Second, one delights in not amassing wealth. Third, the noble assembly is delighted. Fourth, one constantly meets with the noble and virtuous. Fifth, one attains beneficial matters. Sixth, one's facial countenance is upright and dignified. Seventh, seeing the joy of sentient beings, one gives rise to happiness. Eighth, one attains samādhi. Ninth, one attains luster, gentleness, and pliability of body, speech, and mind. Tenth, upon the dissolution of the body and the end of life, one is reborn in wholesome destinies. Virtuous ones, this is called obtaining ten kinds of merits by refraining from anger and malice. If one can dedicate these roots of goodness toward unsurpassable bodhi, before long, when this person attains unsurpassable wisdom and attains bodhi, all sentient beings in that land will completely attain samādhi, and those who come to be born in that land will have minds that are exceedingly pure.'

89.41

The Buddha said: 'Ceasing false views secures ten kinds of merit. What are the ten? First, one's mental disposition is gentle and good, and one's companions are worthy and virtuous. Second, one believes that there is karmic retribution, to the point that even at the cost of one's life one does not give rise to evils. Third, one reveres and trusts the Three Jewels; even to preserve one's life, one does not place faith in heavenly spirits. Fourth, one attains right view, does not marvel at strange events, and also does not pick and choose auspicious days and lucky hours. Fifth, one is always reborn among humans and gods, free from the evil realms. Sixth, one always delights in meritorious virtues and is praised by enlightened persons. Seventh, one abandons worldly decorum and always seeks the holy path. Eighth, one leaves behind the views of annihilation and permanence, entering into the Dharma of conditioned arising. Ninth, one always meets with those who proceed toward the right and arouse the mind rightly. Tenth, when the body disintegrates and life ends, one is reborn in a good realm. Good sirs, these are called the ten kinds of merit gained from ceasing false views. If one can dedicate these roots of goodness toward unexcelled bodhi, this person will swiftly fulfill the six pāramitās and attain saṃbodhi in a pure Buddha land. Having attained bodhi, beings adorned with merit, wisdom, and all roots of goodness will come to be born in that Buddha land; they will not believe in heavenly spirits, will be free from the fear of evil realms, and upon dying there, will again be reborn in good realms.'

89.42

Section 7: The Three Clusters [of Precepts] (this section separately contains thirteen divisions)

89.43

Division on Explaining the Purport
Division on Loss and Benefit
Division on Discerning Virtues
Division on Repentance
Division on Receiving the Dharma
Division on Requesting Witnesses
Division on the Characteristics of the Precepts
Division on Exhortation and Entreaty
Division on Rejoicing
Division on Dedication
Division on Making Vows
Division on Superiority and Inferiority
Division on Receiving and Relinquishing

89.44

Division 1: Explaining the Purport

89.45

Now, the ten good deeds and the five precepts require physical receipt by the mind, while the pure precepts of a bodhisattva can be perfected by the mind. Therefore, the principle of the precept Dharma is vast and its application deep; householders and renunciants receive it equally. The sprout of wisdom is perfected by this; the water of concentration is nurtured and filled by it. It inevitably adorns the six pāramitās and acts as a necklace for the four immeasurables. Although the roof beams and building are not yet completed, the foundation and steps are already broad. Consider this Prātimokṣa text: it was transmitted to the Han lands beginning at the end of the Jin dynasty. The Central Indian śramaṇa Dharmakṣema brought this precept sūtra and the upāsaka dharma, crossed the flowing sands eastward, extracted the articles and rules, and copied out the precept text. In Liangzhou there was Dharma Master Daojin, whose mind for the Way was transcendent and whose power of wisdom was brilliant and fierce. Hearing by report that the precepts had arrived, he galloped to Dunhuang to welcome them in person. When the precept dharma arrived, there was at that time no master for it. Thereupon, he carefully relied on the scripture text to make a self-vow and receive them. At that time, neither monastics nor laity in Liangzhou knew of this. Soon afterward, Dharma Master Daolang of that temple dreamed that Daojin received a prophecy from the Buddha. Moreover, more than ten monks, nuns, and faithful laymen all shared this same dream and verified it with one another. Presently Daojin returned, and had indeed received these precepts. Lang was venerable in years and virtue, a figure of respect in the western regions. Loving and delighting in the Mahāyāna, and furthermore having confirmed the auspicious dream, his mind was filled with joy within. He then received them from Daojin, considering the supreme stage of the bodhisattva to surpass the three vehicles; he thereupon humbled his seniority in monastic ordination and lowered himself to become a Dharma younger brother. Soon after, eminent and virtuous monks, nuns, and pure laymen and laywomen, numbering around three thousand, successively received instruction. The Regional Inspector of Liangzhou heard of Daojin's precept practice and paid him reverence with the etiquette due a master. Thereupon the bodhisattva precept dharma spread throughout the capital and realms. From then onward, monastics and laity who relied upon and received it have been countless. May this sweet dew rain down equally upon the great trichiliocosm. I respectfully compile this record to chronicle its beginning and end.

89.46

Division 2: Loss and Benefit

89.47

According to the Yingluo jing, the Buddha said: 'Disciples of the Buddha, now for all bodhisattvas I determine the root of all precepts, which is the so-called three clusters of precepts. Disciples of the Buddha, those who have received the ten inexhaustible precepts cross beyond the four Māras and transcend the suffering of the three realms. From birth to birth they do not lose these precepts, which constantly follow the practitioner even until attaining Buddhahood.' (The Fanwang jing states: 'As for the ten inexhaustible precepts: first, not killing living beings; second, not stealing; third, not engaging in sexual misconduct; fourth, not lying; fifth, not drinking or selling liquor; sixth, not praising oneself and disparaging [others]; seventh, not speaking of the faults of householder or renunciant bodhisattvas; eighth, not being greedy; ninth, not being angry; tenth, not slandering the Three Jewels. These are called the ten inexhaustible precepts.') 'Disciples of the Buddha, if all sentient beings of the past, future, and present do not receive these bodhisattva precepts, they are not called beings possessed of conscious awareness; they are no different from beasts, and are not called human beings. They are constantly separated from the ocean of the Three Jewels, are not bodhisattvas, are neither male nor female; they are called beasts, they are called people of false views, and they are called non-Buddhists who are alien to human feelings. Therefore, know that the bodhisattva precepts have a method of receiving, but no method of relinquishing. If violated, they are not lost, reaching to the end of future time. If there is a person who wishes to receive the bodhisattva precepts, the Dharma master should first explain them to make them delight in them, and only then confer them. Furthermore, if a Dharma master can transform even one person in any land to leave home and receive the bodhisattva precepts, the merit of this Dharma master surpasses building eighty-four thousand stupas; how much more so for two persons, three persons, or even a hundred or a thousand persons? The karmic retribution of their merit cannot be measured. As for that Dharma master, husbands and wives or the six classes of relatives may mutually serve as masters. As for the recipient, they enter among the ranks of bodhisattvas of the Buddha-realms, transcending the suffering of saṃsāra for three kalpas. Therefore, one should receive them: having them and violating them is superior to not having them and not violating them. Furthermore, one who violates them is called a bodhisattva, while one who does not violate them [because of not receiving them] is called a non-Buddhist. For this reason, receiving one portion of the precepts is called a one-portion bodhisattva, up to two, three, or four portions being called fully receiving the precepts. Therefore, when the mind is exhausted, the precepts are also exhausted; because the mind is inexhaustible, the precepts are also inexhaustible. When beings of the six destinies can receive the precepts, as long as they understand the words, they attain the precepts and do not lose them.'

89.48

Furthermore, the Shansheng jing states: 'There are two causes and conditions for losing the bodhisattva precepts: first, retrogressing from the bodhicitta; second, obtaining a supreme evil mind. Free from these two causes and conditions, even into other lives, among the hells, beasts, or hungry ghosts, one never loses the precepts. If in a later life one receives the bodhisattva precepts again, it is not called gaining them anew, but is called revealing and purifying them.'

89.49

Furthermore, the Fanwang jing states: 'At that time, the wise person, facing the Buddhas of the ten directions, recites and performs the karmavācanā for the precept-receiver. The Buddhas and bodhisattvas of the ten directions, beholding this person from afar, conceive thoughts of a son or a younger brother toward them, and all incline their minds with pity, protection, and mindfulness. Because the Buddhas and bodhisattvas protect and are mindful of them from afar, they cause the merit of the person receiving the precepts to increase and not lose good dharmas, causing the precept-receiver's entire body of pores from head to foot to be like cool wind entering the body, with the whole body trembling in awe. One should know that the recipient is endowed with the characteristics of the precepts in the unseen realm. At that time, the Buddhas of the ten directions, with the Dharma-eye, should see that this practitioner has a true and sincere mind. Śākyamuni Buddha among the assembly of sages should proclaim these words, addressing the great assembly: "In that world, in such-and-such a land, such-and-such a bodhisattva requests the bodhisattva precepts from such-and-such a wise person. This person has no master; out of pity, I shall act as their master."'

89.50

Furthermore, the Buddha said: 'Disciples of the Buddha, when conferring the precepts upon people, only those guilty of the seven cardinal sins may not receive the bodhisattva precepts. Beyond the five cardinal sins, there are added the killing of an upādhyāya or an ācārya. All kings, princes, ministers, and official ranks; bhikṣus, bhikṣuṇīs, faithful men and faithful women; lustful men and women; the eighteen Brahma heavens; the rootless, those of two roots, eunuchs, male and female slaves; all ghosts, spirits, and vajra spirits; beasts and transformed persons—as long as they understand the Dharma master's words, they may all receive the precepts. They should be instructed that the kāṣāyas worn on their bodies must all be of altered colors, different from those of non-Buddhists.'

89.51

It also states: 'If, disciples of the Buddha, a crown prince wishes to assume the throne of a king, or assume the throne of a cakravartin, or when the hundred officials assume their positions, they should first receive the bodhisattva precepts. All ghosts and spirits will rescue and protect the bodies of the king and the hundred officials, and all Buddhas will rejoice. Having obtained the precepts, they should give rise to filial and respectful minds. If, seeing elders, upādhyāyas, ācāryas, great fellow students, those of the same view, and those of the same practice, a bodhisattva instead gives rise to arrogance, folly, and conceited minds, not rising to welcome, escort, or pay homage to them, each instance is not according to the Dharma. If they wish to make offerings, they should sell their own bodies, realms, cities, men, women, the seven jewels, and all sorts of things to supply them. If not doing so, they commit a minor defilement offence.'

89.52

Division 3: Discerning Virtues (The sections below are all based on the Bodhisattvabhūmi-śāstra in compiling this precept ritual)

89.53

In contemplating the sacred teachings, there are myriad paths for receiving [the precepts]; I humbly consider the Bodhisattvabhūmi to be the most pivotal. Now, carefully following it, I compile a great framework, intending it for my own use; how could I dare extend it to others? In discussing the transmission of the precepts, there are only two kinds: first, the disciple and the precept master are within a thousand li of each other, where any of the seven assemblies may serve. Yet among the seven assemblies, the bhikṣu is supreme; among bhikṣus, the elders are especially superior. Furthermore, the virtues of an elder are of three kinds: first, being a bodhisattva of the same Dharma, showing that the lineage is complete; second, being a bodhisattva who has already made the vows, meaning that the arousing of the mind is complete; third, possessing wisdom, power, skilled speech, eloquent explanation, and the ability to chant and uphold, manifesting ultimate harmony. Only one who possesses these three virtues is competent to be a master; if utterly lacking these practices, one is not qualified to be a master. As for the disciple, they too must possess the lineage and the arousing of the mind before they are permitted to receive the precepts.

89.54

Second, requesting the master. The Puxian guan jing states that when about to receive the bodhisattva precepts, one first requests the Buddhas and bodhisattvas as masters, requesting thus: 'I, the disciple so-and-so, and all sentient beings throughout the Dharma realm, respectfully invite the Tathāgata Śākyamuni to be our upādhyāya; we respectfully invite Mañjuśrī Bodhisattva to be our ācārya; we respectfully invite Maitreya Bodhisattva to be our instructor; we respectfully invite the Buddhas of the ten directions to be our witnessing masters; we respectfully invite the bodhisattvas of the ten directions to be our companions. Relying now on the profound and wondrous meaning of the Mahāyāna, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṃgha.' (Said three times.) Having requested the master, permission is granted next. Therefore, one who wishes to receive the precepts, having fully cultivated deportment and bowed to the precept master, should speak thus: 'I beg from the Venerable One to receive the bodhisattva precepts. May the Venerable One, not shrinking from toil on my behalf, out of pity grant permission.' (Said three times.) The precept master replies, 'Good.' Having granted permission, he immediately teaches the Vaipulya, the Mātṛkā-śāstra, the Pañcavidyā-śāstra, and so forth, causing them to know what is an offence and what is not an offence, what is defiled and what is not defiled, soft, medium, and superior, and the forty-two precepts; these must also be known thoroughly. Afterward, facing the Buddha, they receive them. If one has previously studied the Mahāyāna, they are granted permission and immediately receive them, not being bound by this procedure. This means that after receiving permission from the precept master, after three years, or a hundred days, or one day, in the bodhimaṇḍa with the right shoulder bared, one pays homage to all the Buddhas of the three periods and ten directions, and pays homage to all the bodhisattvas of the great grounds. Having paid homage to the Buddhas and bodhisattvas, one recollects the three clusters of merits of those Buddhas and bodhisattvas, and bows to the precept master, kneeling on both knees and bending the body, speaking thus: 'I only pray that the Venerable One will confer upon me the bodhisattva precepts.' (Said three times.) Having spoken thus, one nurtures a pure mind, focusing solely on obtaining the precepts without any other thought.

89.55

Division 4: Repentance

89.56

Now, those who wish to receive the pure Dharma must first cleanse and purge their inner minds; only then are they fit to receive it. In general, the defilements that contaminate the mind are solely delusion and hindrances. The deluded slander the Three Jewels, claiming they do not exist; the hindered broadly give rise to the ten unwholesome deeds. The confession now taught is precisely to confess these two. Furthermore, according to the Fanwang jing: If a Dharma master who teaches the precepts sees a person who wishes to receive the precepts, he should instruct them to invite two masters. The two masters—the upādhyāya and the ācārya—should ask: "Do you have the seven obstructive offenses or not?" If in this present body one has the seven obstructive offenses, the masters must not confer them. Those without the seven obstructions may receive them. If one has violated the ten precepts, teach them to confess and repent: before an image of the Buddha or a bodhisattva, during the six periods of the day, recite the ten [major] precepts and the forty-eight minor precepts. If, reverently bowing to the thousand Buddhas of the three periods of time, one obtains a vision of an auspicious sign—whether after one week of seven days, two or three weeks of seven days, or even up to one year—one must see an auspicious sign. If the Buddha comes and pats one's head, or one sees light, flowers, or various extraordinary signs, then the offense is eradicated. If there is no auspicious sign, although one confesses it is of no avail; even in this present body one will not obtain the precepts. If one had previously received the precepts, and happens to have violated the forty-eight minor precepts, confessing before another [practitioner] will eradicate the offense, unlike the seven obstructions. Furthermore, when about to receive the precepts, one is asked: "Have you not committed the seven rebellious offenses in this present body?" One must not confer the precepts on a person guilty of the seven rebellious offenses. The seven rebellious offenses are: first, causing the Buddha's body to bleed; second, killing one's father; third, killing one's mother; fourth, killing one's upādhyāya; fifth, killing one's ācārya; sixth, disrupting the Saṃgha in its karmic acts or turning of the wheel of the Dharma; and seventh, killing a holy person. If one has these seven obstructions, one cannot obtain the precepts in this present body; all other persons may receive the precepts. The rule for renunciants is not to bow down to kings; not to bow down to parents; not to bow down to the six relations; and not to bow down to ghosts and spirits. If someone merely understands the words of the Dharma master and comes from a hundred or a thousand li away seeking the Dharma, yet a bodhisattva Dharma master, with an evil or angry mind, does not immediately confer the precepts for all sentient beings upon them, he commits an offense of minor defilement.

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法苑珠林 — 道世, Classical Chinese