釋氏要覽 2

English (machine translation) 2

Language: English

2.1

Compiled by the purple-robe-bestowed śramaṇa Shi Daocheng, lecturer on sūtras and śāstras residing at Mount Yuelun in Qiantang

2.2

Etiquette
Requisites
Prohibitions and Permissions
Care and Circumspection
Diligence and Laxity
The Three Jewels
Kindness and Filial Piety
Realms and Destinies
Practice and Learning

The Xiyu ji states: As for the formulas of paying respect in Tianzhu, their protocols are nine: first, speaking greetings of inquiry; second, bowing the head to show respect; third, bending the head and raising the hands in a bow; fourth, joining the palms with hands folded; fifth, bending the knees; sixth, kneeling on both knees; seventh, resting on hands and elbows on the ground; eighth, placing the five wheels on the ground; ninth, casting the five limbs to the ground. These nine grades culminate in a single prostration.

2.6

Joining the Palms

2.7

This corresponds to crossing the hands in this land. ○ The Fayuan [zhulin] states: If the fingers are joined but the palms are not joined, it is truly because the mind is haughty and the sentiments scattered. One must make the fingers and palms touch one another, leaving no void.

2.8

Greeting and Inquiring

2.9

The Erya states: Xun means speech. ○ The Shanjian [lü piposha] states: When a bhikṣu arrives where the Buddha is, he greets and inquires, saying, "Are you little afflicted by illness and little troubled, faring in peace and ease?" ○ The Mahāsāṃghika-vinaya states: In paying homage, one must not be like a mute sheep; one should exchange greetings. ○ The Bodhisattvabhūmi states: One should comfort with a relaxed expression, speak first with a level gaze, harmonious countenance, and right mindfulness, offering greetings before them. ○ The Seng shilüe states: When bhikṣus meet and say "shen" [inquiring respectfully], this is called greeting and inquiring. In the Vinaya text, when an inferior inquires of a superior, he says, "Inquiring respectfully: Are you little afflicted by illness and little troubled, light and agile in daily life?" If a superior comforts an inferior, he says, "Inquiring respectfully: Are you free of illness and free of trouble? Is almsfood easily obtained? Is your dwelling free of evil companions?" Later people condensed these words and merely said "shen," which much resembles a truncated saying. One must distinctly say the words of respectful inquiry; only then does it constitute proper etiquette.

2.10

Drawing Out the Sitting Cloth

2.11

In the South, drawing out the sitting cloth is used as a form of etiquette, yet there is no text for this in an examination of the Vinaya. According to the Seng shilüe: Recently, unfolding the sitting cloth has come to serve as etiquette, which may be discussed. Formerly, when Indian monks arrived here, they all unfolded the niṣīdanam and paid homage upon it. Later generations avoided trouble: the venerable master, upon seeing the niṣīdanam being unfolded, would immediately halt them, and then they would exchange pleasantries about the weather. Unfolding it again was like prostrating a second time, and the venerable master would halt them again. From this, merely intending to unfold the niṣīdanam came to serve as the measure of etiquette, which is called a cuobai (cuo has the sound of cuo; it means a bow that loses proper demeanor, and is also said to mean feigned). Showing respect like this: is it not overly brief? However, since whatever accords with regional custom is pure, one cannot help but practice it.

2.12

The Formula of Homage and Prostration

2.13

The Sabdavidyā states: Pannamei or pandan in Chinese means paying homage [vandana]. ○ The Bodhisattvabhūmi states: Placing the five wheels on the ground. ○ The Dīrghāgama states: The two elbows, two knees, and top of the head are called the five wheels. "Wheel" carries the sense of turning round. They are also called the five limbs. Whenever prostrating in homage, one must first align the feet and straighten the body, join the palms, bow the head, and lift the robes with the hands (the robes are the kāṣāya; the Wubai wen states: prostrating without lifting the three robes incurs many offenses). First touch the right knee to the ground, next lower the left knee, place the two elbows on the ground, extend the two palms past the forehead, holding them up toward the empty space to show the respect of receiving the feet. With the head on the ground for a good while, a single prostration is then complete. If one presses the middle fingers and thumbs together, or supports the face with the palms, or presses against the ground, none of these accords with proper protocol. ○ The Dazhidu lun states: Homage has three grades: first, merely reciting "namo" with the mouth is homage of the lowest grade; second, bending the knees to the ground while the top of the head does not touch the ground is homage of the middle grade; third, touching the five wheels to the ground is homage of the highest grade. It also states: The lowest is bowing; the middle is kneeling; the highest is placing the head and face on the ground.

2.14

Three Prostrations

2.15

The Baihu tong states: Why do people bow to one another? It is to express sentiments and show intention, bending their status and humbling their bodies to revere their superiors. "Bowing" [bai] means submission. In secular custom, two bows model yin and yang. Now, the Buddhists take three prostrations as primary, representing the devotion and reverence of the three karmas. The [Dazhi]du lun states: The internal protocol of prostration generally pertains to the karma of body and speech. The Buddha-Dharma takes mind as root and body and speech as branches; therefore, three prostrations serve as the measure of etiquette.

2.16

Kowtow (Qishou)

2.17

Qishou means bending the head to the ground. Moreover, qi (sound qi) means the head reaches the ground and pauses for a short while. This is the first of the nine bows in the Zhouli.

2.18

Bowing Forehead to Ground (Qisang)

2.19

Sang means forehead. It means bending the forehead to the ground. This is the fifth bow in the Zhouli.

2.20

Dunshou

2.21

It means the head nods downward, swinging in the air without touching the ground. This is the second bow in the Zhouli. (Whenever Buddhists send letters to secular people, they must not write qishou or dunshou, as these imply bowing.)

2.22

Baishou

2.23

It means bringing the head to the hands. This is the third bow, kongshou [empty hands], in the Zhouli.

2.24

Bowing (Yi)

2.25

This is the subai [solemn bow], the ninth bow in the Zhouli. It is also the lowest grade of etiquette in the Buddhist tradition. The Book of Documents states: Bowing like the bend of a chiming stone. If one holds the head high, straightens the body, and clasps the hands carelessly, it is exceedingly haughty. Therefore Confucius said: "If one performs ritual without reverence, how can I bear to look upon it?"

2.26

Reverence

2.27

The Dharmaguptaka-vinaya states: You bhikṣus, having gone forth in my Dharma, should show mutual reverence, so that the Buddha-Dharma may spread. ○ The Vinayamātṛkā states: The Buddha said, "After my parinirvāṇa, you should practice the Dharma relying on the prātimokṣa, each humbling yourselves and eliminating arrogance." ○ The Prātimokṣa-sūtra states: If a bhikṣu is not reverent, he commits a prāyaścittika offense. ○ The Bodhisattvabhūmi states: If one sees someone elder in years and superior in merit and virtue, one should rise, welcome them, pay homage, and greet them. If one sees someone whose virtue equals one's own, [one should take the initiative to inquire and greet them, with humble and gentle words, generating no pride or arrogance. If one sees someone whose years and virtue are less than one's own, one should take the initiative with gentle words, the mind not despising them; even if they have faults, one never mocks or derides them].

2.28

Humility Obtains Four Kinds of Merit

2.29

The Mañjuśrī-buddhakṣetra-sūtra states: First, being far removed from evil destinies, not receiving the animal bodies of camels, donkeys, oxen, horses, and the like; second, not being despised or slandered; third, evil companions and enemies being unable to insult or assault one; fourth, always being revered by humans and devas.

2.30

Precedence of Seniority and Juniority

2.31

Buddhists arrange seniority not by youth or age, noble or base, but solely by the number of summer retreats. ○ The Mahāvibhāṣā-śāstra states: When a bhikṣu receives the full precepts, it is called being born into the Buddha's household; therefore, one should pay homage to those who received the precepts earlier. ○ The Sarvāstivāda-vinaya states: The Buddha said, "From now on, one who received the full precepts earlier, even by a brief moment, should sit first, receive food first, and so forth." ○ A verse in the Candrapradīpa-samādhi-sūtra says: / One should inquire of their summer retreats; / if they are an elder, / one should make offerings, revere them, / and touch the head and face to their feet in homage. / ○ The Brahmā Net Sūtra states: If one is a disciple of the Buddha, one should sit in order according to the Dharma; those who received the precepts earlier sit in front, not honoring age or youth, noble or base, not like the methods of soldiers, slaves, or non-Buddhists; and if a bodhisattva fails to comply with the Dharma in any detail, they commit an offense of minor defilement. ○ The Mahālaṃkāra-śāstra states: The Buddha's younger brother Nanda had a servant named Upāli, who took refuge in the Buddha, went forth, and received the precepts, afterward sitting in the monastic order. Prince Nanda later arrived, went forth, and paid homage in sequence. Coming before Upāli, he thought, "He is my servant; I should not pay him homage." At that time, the Buddha told Nanda, "The Buddha-Dharma is like the ocean, which accommodates hundreds of rivers, all becoming of one taste. It is solely based on precedence of receiving the precepts, not on noble and base. The four great elements are provisionally named a body; within it is empty and tranquil, fundamentally devoid of self and mine. You should contemplate the noble Dharma and not give rise to arrogance." At that time, Nanda abandoned his self-conceit and thereupon paid homage. (This is based on the precedence of receiving precepts, not on noble and base. If within the lineage order of disciples and nephews, one must arrange them by robes.)

2.32

One Should Pay Homage Universally

2.33

The Five-Part Vinaya says: There were resident monks who did not bow to visiting monks, and visiting monks who did not bow to resident monks. A monk arrived at a monastery and did not bow to the long-resident monks. A long-resident monk asked, "Where have you come from? We should know that the monks of your place are all arrogant like this." They reported this to the Buddha. The Buddha said, "You should bow to all. Those who do not bow commit a duṣkṛta offense."

2.34

Bowing at Vegetarian Feasts

2.35

The Account of the Inner Law Sent Home from the South Seas says: When the great assembly gathers at a vegetarian feast, joining palms is itself the expression of respect; one should not labor to make full prostrations. Prostrating directly violates the teaching.

2.36

Alternating Kneeling

2.37

This is an etiquette of Tianzhu. It means kneeling with the left and right knees alternately touching the ground; therefore sons of the Śākya clan all use the right knee. Calling it 'kneeling in the barbarian manner' (hùguì) is a phonological error.

2.38

Long Kneeling

2.39

That is, both knees touch the ground together. One also lowers the right knee first to pay respect. The Scripture of the Limitless Spiritual Footsteps says: The Moon Deva Son immediately rose from his seat, readjusted his robes, lowered his right knee forward, clasped his hands, and knelt long. The Vinaya says: Nuns are physically weak; alternating kneeling will inevitably cause them to fall over. The Buddha allowed them to kneel long.

2.40

Baring One Shoulder

2.41

This is an etiquette of Tianzhu. This rite has lapsed since the Cao-Wei period down to the present. The Vinaya says that baring the right shoulder means baring the flesh. The Vinaya says: For all offerings, one bares one shoulder, showing readiness to perform manual work. It is also as Zhongni (Confucius) said: Gathering up the right sleeve facilitates doing work. (Saying 'all offerings' refers to seeing the Buddha, paying homage to the Buddha, paying homage to the two masters, and so forth.) If entering villages or lay dwellings, one covers both shoulders with the kāṣāya.

2.42

Sitting Cross-Legged

2.43

The Vibhāṣā-śāstra says: This has the meaning of sitting securely in perfection of characteristics. The Śabda-śāstra says: Placing both feet crosswise on both thighs is like a dragon coiling. Venerable Pārśva says: This is the auspicious posture. The Sūtra on Recitation says: The full cross-legged posture is the Tathāgata's seat; the half cross-legged posture is the bodhisattva's seat. Squatting means sitting with the feet hanging down resting firmly. Sitting with legs splayed (pànkuà: the upper character has the fanqie ping-huan; the lower has kou-zhao. In Huainan, sitting with spread knees is called pànkuà; east of the Yangtze it is called jiǎfū sitting).

2.44

Paying Homage on Behalf of Another

2.45

This is like the transmission of bows in the customs of this land. The Ten-Recitation Vinaya says: When a disciple travels afar, and the preceptor knows that there are sacred traces, holy images, or persons of renowned virtue there, the preceptor has him transmit bows to them. The disciple may turn his body sideways to receive the preceptor's bow.

2.46

"Take Care" (Zhenzhong)

2.47

When Buddhists meet and are about to withdraw, they say aloud 'zhenzhong' (take care), just as in the secular custom of this land they say 'ānzhì' (peace and comfort). To say 'zhenzhong' is to instruct them to take good care of themselves. If a junior goes to a senior's place, and the senior elder tells him to sit and receive scripture, upon leaving afterward, he does not say 'zhenzhong'; he merely joins his palms and bows his head to show respect.

2.48

Shame and Remorse (Hrī and Apatrāpya)

2.49

The Mahāmegha Sūtra says: Shame and remorse are the clothing of all virtues. The Vijñaptimātratā-śāstra says: Shame (hrī) has as its nature revering the worthy and good, and feeling shame at faults and evils, through the power of oneself and the Dharma. Remorse (apatrāpya) has as its nature scorning violence and evil, and feeling shame at faults and evils, through the power of the world. The Abhidharma-śāstra says: Shame means having self-reproach regarding all faults and evils as its essence, functioning as the basis for halting evil actions. Remorse means having shame before others regarding all faults and evils as its essence, functioning to halt evil actions. The Ekottarika Āgama says: The Buddha addressed the monks, "There are two wonderful Dharmas in the world that protect the world: namely, having shame (hrī) and having remorse (apatrāpya). Monks, if these two Dharmas did not exist, the world would not distinguish father, mother, brothers, wife, children, acquaintances, elders, and young; it would be identical with beasts. Therefore, monks, you should practice having shame and having remorse."

2.50

Requisites for the Path

2.51

Requisites for the Path

2.52

The Madhyama Āgama says: The possessions kept that can support the body and advance along the path are the requisites for increasing wholesome dharmas. The Bodhisattva Precepts Scripture says: Requisites for sustaining life and conforming to the path.

2.53

Utensils

2.54

The Commentary on the Sounds and Meanings of the Scriptures says: Shí (什) means miscellaneous or gathered. They are indeed all the vessels and utensils used.

2.55

A Hundred and One Items

2.56

This is a general expression. The Sarvāstivāda-śāstra says: One may keep one of each of a hundred items.

2.57

Six Items

2.58

Meaning (the three robes, niṣīdana, bowl, and water-)filter bag. The Record of Increasing Radiance says: (It does not mean there are a separate six items). (The Sounds and Meanings of the Scriptures says the sixth is the needle case).

2.59

Bowl

2.60

In Sanskrit it is called pātra; here this is translated as 'responsive vessel' (yīngqì). Now it is abbreviated as bowl (pō/bō). It is also called pōyú, which combines Chinese and Sanskrit terms. The bowl is an urgently needed item for sustaining the body of persons of the three faculties. The Buddha permitted the use of two types, noted as follows.

2.61

Earthenware Bowl

2.62

The Buddha was staying in the village of White Earth in Suṃbha. At that time, a deva named Xiba reported to the Buddha: "Past Buddhas all made use of the earthenware bowls of this place." The Buddha then permitted the monks to receive earthenware bowls.

2.63

Iron Bowl

2.64

When the Buddha was staying in Rājagṛha, he walked among the rooms and saw a monk lying down with his head resting on his hand. Knowing [the reason], he asked, "Are you at peace?" He replied, "The hand I rested my head on dropped my bowl to the ground and it broke; therefore, I am unhappy." The Buddha said, "I permit keeping an iron bowl." (As for the bowl, the vinaya has regulations, permitting three grades of capacity; because the text is lengthy, it is not recorded).

2.65

Five-Mended Bowl

2.66

(Zhuì means joining with rivets). The Four-Part Vinaya (Prātimokṣa) says: If a monk keeps a bowl with fewer than five mends (continuous mending) that does not leak, and seeks a new one out of desire for a better one, it is a naiḥsargika-prāyaścittika. The Forest of the Dharma says: Thirty-eight years after the World-Honoured One attained enlightenment, he attended an invitation for a meal by the king of Rājagṛha. When finished, he had Rāhula wash the bowl. Rāhula slipped and dropped it, breaking it into five pieces. On that day, many monks reported to the Buddha that they had all dropped and broken their bowls into five pieces. The Buddha said: "This portends that in the first five hundred years after my nirvāṇa, wicked monks will divide the Vinaya Piṭaka into five divisions." The Buddha then personally used lead-tin rivets to mend the broken bowl; hence it is called 'five-mended.'

2.67

Dragon-Subduing Bowl

2.68

Remotely, it is named after the Buddha's subduing the fire dragon of Kāśyapa in a bowl. Recently, it is taken from the eminent Jin monk Master She: in the eleventh year of the Jianyuan era of Fu Jian, Chang'an had a severe drought; Fu Jian asked She to chant spells over dragons. Soon, a dragon was in She's bowl, and rain fell abundantly. In the sixteenth year, She passed away. In the seventeenth year, from the first month until the sixth month, it did not rain; many prayers went unanswered. Fu Jian said to the Secretariat Drafter Zhu Rong, "If Master She were alive, how could our heart be so scorched concerning the heavenly clouds like this!"

2.69

Sizes and Number of Bowl Vessels

2.70

The Ten-Recitation Vinaya says: Bowl, half-bowl, large kuànduō (kuàn is pronounced chu, duō is pronounced zi; the Commentary on the Sounds and Meanings of the Scriptures says: a small bowl within the bowl, used to assist the bowl), and small kuànduō (the Mahāsāṃghika is the same). The Four-Part Vinaya says: The kuànduō goes into the small bowl, the small bowl into the middle bowl, and the middle bowl into the large bowl. (What this Vinaya calls the small bowl is the large kuànduō of the Ten-Recitation Vinaya; the middle bowl is the half-bowl. Comparing the various vinayas, the four items can be seen. Today they are called xiàzi; xià has the fanqie xun-jie. Kuàn says it is a kind of iron, not a vessel).

2.71

Bowl Rest

2.72

The Vinaya says: If the bowl is unsteady, it is permitted to make a bowl rest.

2.73

Bowl Bag

2.74

The Vinaya says: It is permitted to make a bowl bag of blue-green color. (Today it is called a bowl bag).

2.75

Bowl Cover

2.76

The Vinaya says: If there is dust and dirt, it is permitted to make a bowl cover.

2.77

Khakkhara (Tin Staff)

2.78

In Sanskrit it is called khakkhara; here it is translated as 'tin staff' (xīzhàng), because when shaken it makes a clinking sound. The Ten-Recitation Vinaya calls it a 'sound staff.' The Khakkhara Sūtra says: The Buddha addressed the monks, "You should receive and hold the khakkhara. Why? Because all Buddhas of the past, future, and present hold it. It is also called the staff of wisdom, and called the staff of virtue, because it displays the root of wisdom, conduct, and merit. It is the insignia of sages, the clear mark of the worthy, and the banner of the Dharma of the Way." Kāśyapa said to the Buddha, "Why is it named khakkhara (xīzhàng)?" The Buddha said: "Xī means light: relying on this staff, one eliminates afflictions and escapes the three realms. Xī means bright: because one attains the illumination of wisdom. Xī means awake: awakening to suffering, emptiness, and the bondages of the three realms. Xī means distant: meaning that the holder becomes distant from and severs the five desires. If it has two prongs and six rings, it was instituted by Kāśyapa Buddha. If it has four prongs and twelve rings, it was instituted by Śākyamuni Buddha." (That sūtra extensively glosses the names and explains the sections, symbolic dharmas, and merits of holding it; because the text is lengthy, it is not recorded here; it is in case 'Ding'). The Scripture on the Three Thousand Dignities says: Holding the staff, one must not enter the assembly. After midday, one must no longer hold it. (Knowing it is midday), one must not carry it on one's shoulder. The Five Hundred Questions says: Holding the staff has many purposes; it can alert noxious insects and poisonous beasts.

2.79

Tiger-Parting Staff

2.80

This began with Chan Master Chou, an eminent monk of the Qi, who was practicing Chan on Mount Wangwu in Huai Prefecture. Hearing tigers fighting, Chou went and separated them with his staff in their midst; the tigers then parted ways. Hence it was named after this.

2.81

Fly Whisk

2.82

The Vinaya says: When monks suffered from grass insects, the Buddha permitted them to make fly whisks. The Mahāsāṃghika Vinaya says: The Buddha permitted thread whisks, fine cotton whisks, coarse cloth whisks, and tree-bark whisks. Whidks made from cat tails, cow tails, or horse tails, as well as those with handles adorned with gold and silver, may not be held.

2.83

Stag-Tail Whisk

2.84

The Zhigui on Sounds and Meanings says: The Mingyuan says that the largest of deer is called zhù (stag). Herds of deer follow it, all watching where the stag goes and following the turn of the stag's tail as standard. Today lecturers hold it in imitation of this, as they have something to indicate. The Five Hundred Questions says: If a monk grasps a stag-tail whisk, he will fall into the [evil] paths.

2.85

Ruyi (As-You-Wish Scepter)

2.86

In Sanskrit it is called anaridu (anuruddha/anuratha?); in the language of Qin it is called 'ruyi' (as you wish). The Zhigui says: It was an ancient scratcher staff. Made of bone, horn, bamboo, or wood, carved into human fingers and nails, with a handle about three feet long. If there was an itch on the back where the hand could not reach, it was used to scratch it, just as one wished; hence it was called 'ruyi'. I once asked the Tripiṭaka translator Master Qingzhao, who was versed in Sanskrit, and Master Yunsheng, who was versed in philology and wisdom; both said: The form of the ruyi is an emblem of the mind. Therefore bodhisattvas all hold it, shaped like a cloud leaf, and also resembling the seal character for 'mind' (xīn) in this land. If it were restricted to a scratcher staff, why would Mañjuśrī also hold it? Could he want to scratch an itch? They also said: Today lecturing monks still hold it, mostly writing private notes of sections and prayers on the handle to prepare against forgetfulness; when needed, they hold it in hand and look at it, just as they wish; hence it is called 'ruyi'. It is like the hand tablet of secular officials prepared against forgetfulness, called a hù. As for Emperor Gaozu of Qi bestowing a bamboo-root ruyi on the hermit Ming Sengshao, Emperor Wu of Liang bestowing a lignum aloes ruyi on Crown Prince Zhaoming, and Shi Jilun and Wang Dun both holding iron ruyi—these must have been scratcher staffs. Concluding from this, there are two kinds of ruyi, which share the same name but differ in use.

2.87

Hand Censer

2.88

The Forest of the Dharma says: The deva Huang Qiong described the censer of Kāśyapa Buddha, roughly stating that in front were sixteen lions and white elephants, and upon the heads of the two beasts were separately raised lotus pedestals to serve as the censer; behind was a crouching lion, on whose head nine dragons coiled supporting a golden flower, inside of which was a golden platform and precious dish holding incense. When the Buddha expounded the Dharma, he constantly held this censer. Comparing this with the design of hand censers today, they slightly imitate this model.

2.89

Prayer Beads

2.90

The Sūtra of the Incantation of the Mūla-maṇḍala says: 'In Sanskrit, it is called a pasamo; in Liang, it is called recitation beads.' This is an implement for guiding those of lesser faculties, spurring their lessons, and cultivating karma. ○ The Soapberry Seed Sūtra says: 'Formerly there was a king named Vaidūrya who addressed the Buddha, saying: "My country is small and peripheral; through successive years of raids, pestilence, and high grain prices, the populace has suffered, and I am perpetually ill at ease. The treasury of the Dharma is profound and vast, and I cannot practice it entirely. I only pray that you condescend to show me its essential teachings." The Buddha said: "Great King, if you wish to extinguish the afflictions, you should string one hundred and eight soapberry seeds and constantly keep them on your person. With dedicated mind recite: 'Namo Buddhāya, Namo Dharmāya, Namo Saṅghāya,' and then pass one seed. Gradually proceeding in this manner, up to ten million times—if you can complete two hundred thousand repetitions without disorder in body or mind, removing deceit and deviousness, upon relinquishing your life you will attain rebirth in the Yāma heaven. If you complete one million repetitions, you will eliminate the one hundred and eight fettering karmas and obtain the fruit of eternal joy." The king said: "I shall reverently practice it."' (Regarding the one hundred and eight fetters: in the Hīnayāna, when considering the afflictions abandoned through seeing the path and through cultivating the path together, there are one hundred and eight in total. First, to clarify the afflictions of seeing under the four noble truths in the three realms, there are eighty-eight in total. That is, under the truth of suffering all ten messengers are present: greed, anger, delusion, arrogance, doubt, view of individuality, extreme view, wrong view, view of holding views, and view of holding precepts and vows. Under the truths of origination and cessation, the three views are excluded, meaning that under each of the two truths of origination and cessation, the three views of individuality, extreme view, and wrong view are eliminated. Under the truth of the path, two views are excluded, meaning that under the truth of the path, the two views of individuality and extreme view are eliminated. In the higher realms anger does not operate, meaning that under the four noble truths of the higher realms, the one affliction of anger is removed in each. The above total for the three realms under the four noble truths is eighty-eight. The delusions abandoned through cultivating the path in the desire realm are four: greed, anger, delusion, and arrogance; in each of the upper two realms anger is excluded, yielding six; adding these together makes ten, which totals ninety-eight. Adding the ten entanglements—shamelessness, remorselessness, torpor, regret, vexation, jealousy, restlessness, sleep, wrath, and concealment—along with the previous ones yields one hundred and eight in total.) ○ The Sūtra on Measuring the Virtues of Recitation Beads Spoken by Mañjuśrī says in brief: 'The substances of recitation beads are of various kinds and yield different measures [of merit]: fingering soapberry seeds once yields a thousandfold merit; lotus seeds yield ten-thousandfold merit; crystal yields a hundred-billionfold merit; and bodhi seeds, whether fingered or held in hand, yield immeasurable merit.' (That sūtra explains this extensively; its text is voluminous and is not recorded in full).

2.91

Fans

2.92

Frequently used in the Western Regions. As the Āgama-sūtras say: 'Ānanda and Rāhula both held fans in attendance upon the Buddha.' When Upāli compiled the Vinaya-piṭaka, King Prasenajit presented an ivory-mounted fan and bade him hold it while reciting the Vinaya. ○ The ancient eminent monk Huirong held a fan when lecturing. ○ Emperor Yang of the Sui presented the eminent monk Jingtuo with a large bamboo fan three feet across to enter the palace and lecture on the sūtras and śāstras.

2.93

Walking Staffs

2.94

The Daśādhyāya-vinaya says: 'The Buddha permitted the keeping of staffs. Its ferrule is made of iron for sturdiness.' This is indeed a good aid for travelling. (Saying that the ferrule is made of iron refers to a small walking staff, not the large ones carried today for robes and bowls.) The Vinaya says: 'The Buddha permitted the keeping of walking staffs for two reasons: first, on account of being old, emaciated, and lacking strength; second, on account of being beset by the torment of illness.' ○ When Emperor Yang of the Sui was Prince of Jin, he sent Chan Master Fazang an immortal-longevity cane, writing in a letter: 'Whenever you use this staff, grant me your remembrance.' (Leaning on a staff entails etiquette. The Lüshi Chunqiu says: 'The disciples of Confucius held their staffs to their chests when inquiring of their fathers, leaned on their staffs when inquiring of brothers, and trailed their staffs when inquiring of wives and children.' This marks the distinction between the venerated and the lowly. Whenever leaning on a staff, if one meets an elder or the two masters, one must cast the staff to the ground and pay respects. Or if it is the staff of the two masters, it must be set leaning against something, and then one pays respects. If carrying a staff for the two masters, and the master turns to inquire, one must hold the staff to the chest while answering him.)

2.95

Pure-Water Pitcher

2.96

In Sanskrit, kuṇḍikā; here called a pitcher. It constantly stores water, kept on one's person to wash the hands. ○ The Record of the Western Seas says: 'There are two kinds of kuṇḍikā: earthenware is for pure use; bronze or iron is for defiled use.'

2.97

Canopy (Parasol)

2.98

The Vinaya has two kinds: first, bamboo canopies; second, leaf canopies. The Record of the Western Seas says: 'The monks of the Western Regions carry bamboo canopies or carry umbrellas.' When the Liang eminent monk Huishao encountered invitations, he carried a branch hat himself. Today, the bamboo hats and coir hats worn by monks are surviving forms of the bamboo canopy, simply with the handle removed. Today, oiled silk is also applied on top, following the precedent of Ma Zhou of the Tang, who fashioned a mat hat to keep off the rain, which has since been imitated.

2.99

Precept Knife

2.100

The Brief History of the Clergy says: 'Precept knives are all implements of the Dharma. According to the Vinaya, one is permitted to keep a crescent-bladed knife for the purpose of cutting cloth.' That monks today keep a knife called a 'precept [knife]' is because the Buddha did not permit the felling or cutting of any vegetation so as not to destroy the villages of spirits and ghosts. If vegetation is still subject to precepts, how much more so anything else!

2.101

Water-Straining Bag

2.102

The Zenghuiji says: 'Observing its form, it is light and small; inspecting its function, it serves to protect living beings—the intention of compassion resides precisely here.' Monks in China rarely receive and keep it; here, based on the Vinaya, it is recorded to prepare for inquiries. ○ The Mūlasarvāstivāda-ekaśatakarman says: 'There are five kinds of water filters: first, the square filter (made of silk of three feet or two feet, tailored according to convenience; the silk must be fine and tight so that insects cannot pass through; if coarse silk, sheer gauze, or hemp cloth is used, there is originally no intention of protecting life); second, the Dharma-pitcher (the yin-yang pitcher); third, the kuṇḍikā (the mouth is tied with silk and suspended into the water with a cord, waiting until it is full before pulling it out); fourth, the water-scooping filter; fifth, the robe-corner filter (speaking of the robe corner does not mean the corner of a kaṣāya; one simply takes a dense silk cloth the size of a spread hand, either tying it to the mouth of a pitcher or placing it in a bowl to strain water).' ○ The Nanshan Commentary has diagrams and models, but the text is extensive and not recorded. ○ The implements permitted in the Vinaya are extremely numerous in name and form; as they are not used today, they are not annotated here.

2.103

Prohibitions and Permissions

2.104

Holding a Parasol

2.105

The Vinaya says: 'The monk Upananda held a large parasol while walking (similar to the modern sunshade). Laymen seeing him from afar thought he was an official and yielded the road. When he approached, he was originally a monk, and they ridiculed and reviled him.' The Buddha then established the rule that one should not hold a large parasol; if it rains, it is permitted (the character has an even tone, meaning an exemption is granted).

2.106

Painting the Walls of Chambers

2.107

The Mahāsāṃghika-vinaya says: 'When monks built rooms and wished to paint the walls, the Buddha said: "I permit painting such things as mountain forests, humans, and horses; one must not paint depictions of men and women in sexual union."' ○ Formerly, Prince Wenxuan of Jingling of the Southern Qi painted likenesses of former worthies on the walls of his study, making it as if he were facing deities; among them were likenesses of heroic women. A guest at the time said: 'Your painting of heroic women seems to be a liking for sex rather than a liking for virtue.' Wenxuan then scraped them off and apologized. A secular residence avoiding suspicion was still like this!

2.108

Suspending Incense

2.109

The Dharmaguptaka-vinaya says: 'The inside of a monk's chamber was foul-smelling. The Buddha permitted plastering it with fragrant mud. When it was still foul, the Buddha said: "One should hang incense in the four corners."'

2.110

Purchasing and Selling Grain

2.111

The Mahāsāṃghika-vinaya says: 'When a monk purchases and stores grain and rice, he should entertain this thought: "Relying on this, I shall be able to recite sūtras, sit in meditation, and practice the Way." When the time comes that grain is dear, if he eats it, it is a surplus; if he makes merit, the remainder may be sold.'

2.112

Planting Trees

2.113

The Vinayamātṛkā says: 'If a monk plants three kinds of trees for the Three Jewels: first, fruit trees; second, flowering trees; third, foliage trees, there is only merit and no transgression.'

2.114

Keeping Dogs

2.115

The Sarvāstivāda-vinaya-saṃgraha says: 'In a large monastery, for the sake of defense, keeping dogs is permitted. One must know the rules of conduct: if they dig up and damage the grounds of a stūpa or monastic quarters, they must be filled flat; if they leave droppings, they must be removed. If not, one incurs an offense of wrong-doing (duṣkṛta).'

2.116

Elaborately Adorning Beds and Mattresses

2.117

The Vinaya says: 'The monk Nanda elaborately adorned his bed and mattress, and was ridiculed by people, saying: "This is too ornate and beautiful, not suitable for a monk." The Buddha established the rule that one must not excessively adorn beds and mattresses.'

2.118

Emending Buddhist Sūtras with Non-Buddhist Texts

2.119

The Dharmaguptaka-vinaya says: 'The monk Śūra addressed the Buddha, wishing to polish and revise Buddhist sūtras with worldly treatises. The Buddha said: "Deluded man! To mix Buddhist sūtras with non-Buddhist treatises is a defilement and detriment."'

2.120

Wearing Thread Bracelets

2.121

Resembling modern longevity cords. The Daśādhyāya-vinaya says: 'If a monk wears thread bracelets, he commits a duṣkṛta offense.'

2.122

Evading Taxes

2.123

The Daśādhyāya-vinaya says: 'If a monk passes through a checkpoint (the character luo is falling tone, meaning a barrier post) where taxes are due and does not pay tax, or if he conveys taxable goods for a merchant, or directs someone to an alternate path to evade official tax money worth five coins, he commits a pāyattika.' (Speaking of an alternate path refers to illicit shortcuts to evade tax.)

2.124

Watching Fights

2.125

The Mahāsāṃghika-vinaya says: 'If a monk watches elephants, cattle, horses, or even cocks fighting, or humans fighting and quarreling, he commits an offense of transgressing the Dharma.'

2.126

Looking in a Mirror

2.127

The Mahāsāṃghika-vinaya says: 'If recovering from an illness, or newly shaven, or if there are sores on the head or face, looking is not an offense. If looking for the sake of vanity, one commits an offense of transgressing the Vinaya.'

2.128

Singing Songs

2.129

Similar to singing popular songs today. The Vinaya says: 'There are five faults: first, it makes one's own mind greedy; second, it causes others to arouse attachment; third, dwelling alone, it generates excessive discursive thinking; fourth, the mind is constantly veiled by covetous desire; fifth, it causes youth who hear it to constantly arouse lust, running contrary to the Way.'

2.130

Drinking Alcohol

2.131

The Vinaya says: 'There are two kinds of alcohol: first, that made of grain; second, tree alcohol, which is made of grass roots and fruits.' ○ The Nirvāṇa Sūtra says: 'Alcohol is the root of all unwholesome and evil things; if one can abandon and cut it off, one remains far from myriad offenses.' ○ The Tattvasiddhi-śāstra asks: 'Is alcohol an actual offense?' Answer: 'No. Why is this? Because drinking alcohol torments sentient beings, it is the cause of offenses. If a person drinks alcohol, it opens the gate to what is unwholesome, because it obstructs samādhi and all wholesome dharmas. It is like planting myriad fruit trees without an enclosing wall; if one drinks alcohol, it is like fruit trees without an enclosing wall.' ○ The Dharmaguptaka-vinaya says: 'Drinking alcohol has ten faults: first, poor complexion; second, little strength; third, impaired eyesight; fourth, manifesting anger; fifth, ruining agricultural livelihood; sixth, increasing illness; seventh, augmenting quarrels and lawsuits; eighth, spreading a bad reputation; ninth, diminishing wisdom; tenth, after the destruction of the body and the end of life, falling into the three evil destinies.' ○ The Śrāmaṇera Precept Sūtra lists thirty-six faults, extending to ruining the household, endangering the body, losing the Way, and forfeiting one's life—all stem from it. ○ The Fayuan zhulin says: 'If there is a person who tolerates alcohol, drinking it without getting drunk, without disordering his spirit, and without committing any transgressions, does drinking it incur an offense?' Answer: 'The formulation of precepts to guard against wrongdoing is originally to foster wholesomeness; precepts are true wholesomeness, with body and speech having no contradiction, and correctly ceasing [wrongdoing] in the midst of conditions. Abandoning both conventional prohibitions and natural offenses is termed the wholesomeness of the precepts. Now, although a person who tolerates alcohol does not disorder his spirit and has not broken the remaining precepts, drinking itself becomes a cause of offenses; by directly violating conventional prohibitions, an infraction arises within conditions, and hence it is called having an offense.'

2.132

Eating Meat

2.133

The Laṅkāvatāra Sūtra says: 'Bodhisattva Mahāmati addressed the Buddha, saying: "I pray that you explain the faults and evils of eating meat." The Buddha said: "There are immeasurable reasons why one should not eat meat; I will now briefly explain them to you. All sentient beings, from the beginningless past, through the revolving links of conditions, have constantly been one's six kinds of kin; because it is generated from impure elements; because sentient beings smell its foul stench and all become terrified; because it prevents practitioners from giving rise to compassion; because it is relished by ordinary worldlings and lacks good repute; and because it is abandoned by all devas."' ○ The Vinaya says: 'Those who eat meat sever the seed of great compassion; beings with life that move on water, land, or through the air resent them.' ○ The Fayuan asks: 'Alcohol is a medicine that harmonizes the spirit; meat is food that satisfies hunger. They have possessed the same flavor from antiquity to the present; why are they uniquely despised? Suppose a ruler bestows such food—how could it be the monk's fault?' Answer: 'Meat stems from killing life; alcohol can disorder the spirit. Even if subjected to coercion, one must strictly cut them off. Though one violates a ruler's command, one still complies with the mind of the Buddha.'

2.134

Eating Pungent Roots

2.135

The Laṅkāvatāra Sūtra says: 'All scallions, Chinese chives, leeks, and garlic are foul, defiled, and impure; they can obstruct the noble path and also obstruct pure worldly places, not to mention the pure lands of the Buddhas.' ○ The Nirvāṇa Sūtra says: 'If one eats scallions, leeks, garlic, and Chinese chives, one shall be reborn in painful places.' ○ The Laṅkāvatāra Sūtra says: 'These five kinds of pungent roots arouse lust when eaten cooked, and increase anger when eaten raw. In such worlds, even if a person who eats pungent roots can expound the twelve limbs of scriptures, devas and humans of the ten directions will despise his foul stench and all keep far away from him. Various hungry ghosts, while he eats, will lick his lips and mouth; he will constantly dwell with ghosts, his merit and virtue will diminish day by day, and he will permanently gain no benefit.'

2.136

Relinquishing the Body

2.137

The Sūtra on the Ten Stages and the Severing of Fetters says: The Buddha said, 'Countless kalpas ago, in the past, there was a great country named Pei-shan-zhe. There was a woman named Tiwei, a widow whose husband had died; her household was rich, but she had no son. A brāhmaṇa said to her, "The distress of your present life is due to the sins of your past lives. If you do not cultivate merit to extinguish your sins, you will later fall into hell, and repentance will be of no avail." Tiwei asked, "What merit may I make so that my sins are extinguished?" The brāhmaṇa said, "Nothing is better than piling up firewood and burning your own body." As Tiwei was piling up firewood according to his teaching, there was a man of the Way named Pratibhāna (translated into Chinese as Eloquence), who asked, "Having prepared firewood and fire, what do you wish to do?" The woman replied, "I wish to burn my own body to extinguish my sins." Pratibhāna said to her, "The sinful karma of past lives follows one's consciousness; it is not joined with the physical body. In vain do you burn your own body—how could that extinguish sin? Why seek a good retribution through suffering and affliction? This makes no sense. It is like an ox weary of its cart and wishing to break it; if the former cart breaks, it just gets the next cart. Even if you burn and destroy hundreds, thousands, or tens of millions of bodies, the causes and conditions of sinful karma will continue unbroken without perishing."' Encouraging someone to abandon the body constitutes a pārājika offence according to the vinaya.

2.138

Bathing

2.139

The Dharmaguptaka Vinaya says: 'Bathing frequently is permitted because it gives rise to worldly goodness.' The Vinayamātṛkā says: 'Bathing is only for removing wind-cold diseases from the body, so that one may practice the Way in peace and stability. It has five benefits: first, removing dirt; second, treating the skin to make it of a uniform complexion; third, dispelling cold and heat; fourth, lowering wind-humours; and fifth, reducing illness and pain.' The Warm Room Sūtra: The Buddha explained to the King of Physicians Jīvaka (translated into Chinese as Firm Life) that bathing the Saṅgha requires seven items: first, lighting a fire; second, clean water; third, bath powder; fourth, ghee or oil; fifth, pure ash; sixth, tooth-sticks; seventh, undergarments. It removes seven sicknesses: first, the four great elements become peaceful; second, it eliminates wind; third, it eliminates dampness-bi syndrome; fourth, it eliminates freezing cold; fifth, it eliminates heat vapour; sixth, it eliminates dirt and foulness; seventh, the body becomes light and agile, and the eyes clear and pure. It gains seven blessings: first, the four great elements remain free from disease, and one is always peaceful wherever born; second, one is born pure, with a handsome and dignified countenance; third, one's body is always fragrant and one's clothes clean; fourth, one's skin and flesh are moist and lustrous, with great majestic radiance and virtue; fifth, many people attend to brushing away dust and dirt; sixth, one's mouth and teeth are fragrant and fine, and what one speaks is respected and heeded; seventh, clothing appears naturally wherever one is born. The Vinaya says: 'Whenever a monk enters the bathhouse, he should be focused and speak in a low voice, maintain proper deportment well, and restrain all sense faculties.'

2.140

Awe and Caution

2.141

Awe and Caution

2.142

The Saṃyuktāgama says: The Buddha addressed the monks, 'You should dwell respectfully; you should constantly bind your minds and constantly maintain awe and caution. Why is that? If a monk is not respectful, does not bind his mind, and has neither awe nor caution, yet wishes to make his deportment complete, that is impossible. If deportment is not fully prepared, and one wishes to bring the dharmas of training to completion, that is impossible. If the dharmas of training are not complete, and one wishes to make the five-part Dharma-body fully accomplished, that is impossible. If the five-part Dharma-body is not fully accomplished, and one wishes to attain nirvāṇa without remainder, that is impossible. Therefore, monks, you should diligently learn respect, bind your minds, and maintain awe and caution.'

2.143

Protecting and Cherishing the Floating Raft

2.144

The Nirvāṇa Sūtra says: 'A person was crossing the ocean by relying on a floating skin-raft. A rākṣasa followed the voyager and begged for his raft, even down to the amount of a needle-eye. The voyager did not give it. This is a metaphor for one who upholds the precepts: guarding and protecting the rules of discipline is like the floating raft used to cross the ocean; one must not allow the slightest puncture or leak, and only then can one cross over the great sea of birth and death.'

2.145

Breaking the Flask of Virtue

2.146

Also called the Auspicious Flask. The Mahāprajñāpāramitōpadeśa says: 'It is like a person who suffered from poverty and made offerings to the devas seeking wealth. When twelve years were fulfilled, a deva pitied his intention and bestowed a flask upon him, saying, "This is called the Flask of Virtue; whatever you need will all come forth from the flask." This person, having been poor for so long, suddenly became rich, and everyone wondered and asked about it. Thereupon he brought out the flask and showed it to people, and they saw various objects surging forth from the flask. The person grew arrogant and reckless, stepped onto the flask, and danced. The flask thereupon broke, and all the things were lost. This is a metaphor for one who upholds the precepts: he should be born in heaven and enjoy natural bliss, but if he becomes arrogant, reckless, and self-indulgent, it is like the flask breaking and everything being lost.'

2.147

Purchasing the Mother of Calamity in the Market

2.148

The Samyukta-avadāna Sūtra says: In the past, there was a country where the five grains were abundant, wars had ceased, and there were no pestilences; the people were always joyful. The king suddenly asked his ministers, 'I hear there is calamity in the four directions; what does it look like?' They replied, 'Your ministers do not know either.' The king sent them to search for it, insisting on seeing it. The ministers then investigated and searched. At that time, a deva transformed into an animal resembling a pig and sold it in the marketplace. The ministers asked its name, and [the vendor] said, 'This is the Mother of Calamity. The calamities of the four directions all arise from this.' They asked what it ate, and he said, 'It eats one sheng of needles a day.' They then bought it and presented it to the king, who ordered it to be raised. Feeding it with needles depleted the state, so levies were imposed upon the people. The people could not bear the payments and fled to other lands. A wise minister requested that it be killed, yet even when hacked and stabbed, it could not be harmed. They then burned it, but its body became fire itself; it leapt up, ran into the city, and burned everything to the ground. This was caused by buying the Mother of Calamity. It is a metaphor for a monk who does not protect his body of precepts: burned by the fire of desire, both his body and reputation are lost.

2.149

The Wildcat Swallowing a Young Rat

2.150

A sūtra says: 'In the past, there was a wildcat that opened its mouth and lay in wait for rats. A young rat came out of its hole, and the wildcat swallowed it immediately. The young rat was still alive inside the belly and ate the wildcat's internal organs in return. Suffering agonizing pain, stupified and frenzied, the wildcat ran wildly until its life came to an end. This is a metaphor for a monk who dwells relying on a settlement, does not guard his sense-doors, and has his mind harmed by desire; stupified, frenzied, and running wildly, he takes no joy in the monastery, abandons the precepts, returns to lay life, and finally comes to death.'

2.151

Wrapping an Iron Pellet in Cotton

2.152

A sūtra says: 'It is like a red-hot glowing iron pellet wrapped in kalpa-cotton: does the cotton catch fire quickly or not?' The monks said, 'It catches fire quickly.' The Buddha said, 'A foolish person dwells relying on a settlement, does not guard the mind of precepts well, and lacks right mindfulness. With the fire of desire burning his heart, he abandons the precepts and returns to lay life. Therefore, all of you should guard the sense-doors.'

First 152 of 489 passages. Read on

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釋氏要覽 — Classical Chinese