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Sūtra 33 (posted 11/2011, updated 12/2011) Book information on Home page
Fascicle 1 (chaps. 1–6) 2 (chaps. 7–12) 3 (chaps. 13–17) 4 (chaps. 18–19a) 5 (chaps. 19b–21) 6 (chaps. 22–24a) 7 (chaps. 24b–28)
Sujāta asked, “World-Honored One, what kind of people can take the Three Refuges? What kind of people cannot?”
“Good man, those who believe in causality, the Four Noble Truths, and the attainment of bodhi, can take the Three Refuges. Those who have indestructible earnest faith, stay close to the Three Jewels, and accept the teachings of beneficent learned friends, can take the Three Refuges. Moreover, they can accept the upāsaka precepts.
“One should observe that the upāsaka precepts can bring one immeasurable merits and good requitals, and can destroy immeasurable evil dharmas. Moreover, one should observe that countless sentient beings undergo suffering; that it is hard to be reborn as a human; that even if one is reborn as a human, it is hard to have complete faculties; that even if one has complete faculties, it is hard to elicit faith; that even if one has elicited faith, it is hard to encounter beneficent learned friends; that even if one has encountered beneficent learned friends, it is hard to achieve command of dharmas; and that even if one has achieved command, dharmas are impermanent.
“[One should understand] ‘If I do evil karmas, I will receive evil requitals to my body and mind in my present and future lives. Therefore, the evil karmas done with my body, voice, and mind are my foes. Even if the three evil karmas would not bring evil requitals, I should not do them because they can give me vile facial features and because, upon death, I will regret them. Hence, I take the Three Refuges and accept the eight purifying precepts, and stay far away from evils and evil karmas.’
“A wise man distinguishes between two kinds of precepts, the worldly precepts and the highest precepts. If one accepts precepts without relying on the Three Jewels, they are called worldly precepts. They are unreliable, like paint containing no glue. Therefore, one should first take refuge in the Three Jewels, then accept the precepts, whether for life, such as the upāsaka precepts, or for one day and one night, such as the eight precepts.
“Accepting worldly precepts cannot obliterate one’s past evil karmas, but taking the Three Refuges and accepting the [highest] precepts can. Even if one has committed a grave sin, one will not lose [the essence of] the corresponding precept. Why not? Because of the power of a precept. Suppose two people commit a sin together. One of them has accepted the [highest] precepts and the other has not. The former is guilty of a grave sin while the latter is guilty of a minor sin. Why? Because the former has violated the Buddha’s decree.
“There are two classes of sins, sins that are grave by nature and sins that are grave by decree. Within each class, a sin can be grave or minor. A grave sin may be ruled to be a minor sin, and vice versa. For example, Aṅguli-mālya accepted some worldly precepts[1] while the dragon-king Elāpattra accepted the highest precepts. Although Aṅguli-mālya committed a sin that is grave by nature, he was not guilty of a grave sin. By contrast, Elāpattra violated a restraining precept and was guilty of a grave sin. Therefore, a grave sin can be a minor sin, and vice versa. Thus, those who have violated the same precept may receive different requitals.
“No killing and no stealing are included in both worldly precepts and the highest precepts. The same is true for no drinking alcohol. However, worldly precepts are basically impure. After receiving worldly precepts, one remains impure and one’s adornments, perceptions, thoughts, and requitals are also impure. Therefore, these precepts can only be called worldly precepts, not the highest precepts. Hence, one should accept the highest precepts.
“Good man, sentient beings of the future [in the time of Maitreya Buddha] will be eighty feet tall, with a lifespan of 84,000 years. The requitals to be received by those who accept the [highest] precepts at that time and the requitals to be received by those who accept these precepts today in this evil world will be equal. Why? Because their three roots of goodness [no greed, no anger, and no delusion] are equal.
“Some claim that the precepts are instituted to protect those who are to be killed. Their claim is untrue. Why? Because precepts protect all sentient beings whether or not they are to be killed. As all to be and not to be killed are countless and boundless, likewise the good requitals [for observing the precepts] are immeasurable and boundless.
“Good man, among all alms, giving fearlessness is foremost. I say that the five great alms are the five precepts because they relieve sentient beings of five fears. These five alms are easy to give because one can give them freely without expending one’s wealth. Yet one will acquire immeasurable, boundless merit. Without giving these five alms, one cannot achieve even the first voice-hearer fruit, becoming a Srotāpanna, much less attain anuttara-samyak-saṁbodhi.
“Good man, one who has received the five precepts is esteemed and protected by gods, and achieves great renown. Even while facing evils, one will have no anxiety or distress. Sentient beings will delight in staying close to and following one.
“The Elder Anāthapiṇḍika’s son accepted the precepts because he was paid 8,000 pieces of gold. Nonetheless, he will receive immeasurable merits and good requitals. Good man, as one acquires some merits from accepting the precepts even for the sake of money, one acquires even more merits from accepting the precepts for the sake of liberation.
“Good man, the five precepts are surrounded by five good dharmas, which continue to grow, like the flow of the Ganges. What are these five? They are (1) lovingkindness, (2) compassion, (3) joy, (4) endurance, and (5) faith. If one can shatter the wrong views and remove the web of doubts, one will have right mindfulness. One will be deeply pure, adorned with pure works, and free from evil perceptions.
“Good man, if one can stay far away from the five evils[2] and the evil karmas done with one’s body, voice, and mind, it is called accepting the precepts. If someone claims that one can transcend one’s cycle of birth and death without accepting the five precepts, his claim is untrue. Why? Because, good man, if one aspires to cross the immense ocean of birth and death, one should earnestly accept and observe the five precepts. Four of the five precepts will remain as no-act precepts[3] in one’s future lives, but the third precept [no sexual misconduct] will not. As it is hard to cease loving, one remains entangled in sexual desires, so one should take care not to abandon self-restraint.
“Suppose someone claims that there are sins graver than drinking alcohol and questions why past Buddhas instituted the precept against drinking alcohol, but not those graver sins. Good man, an alcoholic destroys his sense of shame and dishonor and has no fear of taking the three evil life-paths. Hence he is unable to accept the other four precepts. Therefore, past Buddhas instituted this precept to prohibit drinking alcohol.
“If someone claims that this precept should be listed as the first of the five precepts, his claim is incorrect. Why? Because drinking alcohol is a grave sin by decree, not a grave sin by nature. Tathāgatas first institute precepts against sins by nature, then institute precepts against sins by decree.
“Good man, as the Tathāgata has said, there are three purification days during the waxing moon and during the waning moon. This is to accommodate the customs of non-Buddhists who make offerings to gods on these [six] days. Good man, as cords keep a window shade from falling, likewise earnestly observing the [eight] precepts on these [six] days can keep one from going down any of the three evil life-paths.
“Good man, for one to give alms, make offerings to the Three Jewels, do sitting meditation, do good dharmas, recite the sūtras, and provide for one’s parents, one should resolve, ‘If I fail to do so, I will punish myself.’ Then the merits acquired by one will grow day and night, like the flow of the Ganges.
“The five precepts will yield five fruits: (1) the requital for an act, (2) the requital for no act, (3) the main requital, (4) the secondary requitals, and (5) liberation. Know that one who fully observes the five precepts after receiving them will acquire these five fruits.
“Suppose an upāsaka often goes to temple compounds to get close to bhikṣus, ask them for the Dharma, and intently listen to their teachings. Having heard the Dharma, he accepts and upholds it, remembers it, and understands the differences in its meanings, then teaches and transforms others. It is called an upāsaka benefiting both himself and others.
“Suppose an upāsaka does not study or learn as just described, and he disdains bhikṣus. To look for their faults, he goes to hear the Dharma with neither faith nor reverence. He serves non-Buddhists, perceives their merits, and deeply believes in [the power of] the stars, such as the sun, the moon, and the five planets. Such an upāsaka is not abiding in the Dharma.
“An upāsaka is not abiding in the Dharma if he, though he does not do the five evils, incites others to do them; if he takes things from others without permission; if he sells goods forbidden by the government; if he treats patients for a fee then sells them things; or if he establishes his own system against the law.
“An upāsaka is abiding in the Dharma if he neither does evil nor incites others to do evil, nor does he think of evildoing. An upāsaka is not abiding in the Dharma if he commits a sin because of his afflictions that happen to arise, and afterward feels neither ashamed nor remorseful; or if he does evil deeds for the sake of his body and life. If an upāsaka does things against the Dharma, he is not called a human, though he has a human body.
“By contrast, suppose an upāsaka has faith, does meritorious deeds, and trains in right mindfulness. He observes that all dharmas are impermanent, each having neither a self nor its belongings. He neither grasps nor is attached to any dharma because he observes that all dharmas, in the midst of birth, deterioration, and death, without a quiet moment, have no command [of their processes]. He observes that it is hard for one to be reborn as a human; that even if one is reborn as a human, it is hard to have complete faculties; that even if one has complete faculties, it is hard to acquire the right views; that even if one has acquired the right views, it is hard to elicit faith; that even if one has elicited faith, it is hard to encounter beneficent learned friends; that even if one has encountered beneficent learned friends, it is hard to hear the true Dharma; and that even if one has heard the true Dharma, it is hard to accept and uphold it. He who makes such observations is called a human.
“If one observes the impermanence of the Three Realms of Existence, from the desire realm up to Neither with Nor without Perception Heaven in the formless realm, one will perceive three fragile things [body, wealth, and life]. Therefore, one does not seek to be reborn there, from the desire realm with the three evil life-paths up to Neither with Nor without Perception Heaven.
“To change one’s fragile body into a durable body, one should make obeisance and offerings to [virtuous ones] and escort them, coming and going, give alms with one’s own hands, and do meritorious deeds. It is called changing one’s fragile body into a durable body.
“To change one’s fragile wealth into durable wealth, one should give alms to travelers, the ill, the emaciated, the poor, and the lowly, and make offerings to śramaṇas and Brahmins. It is called changing one’s fragile wealth into durable wealth.
“To change one’s fragile life into a durable life, one should hold the six remembrances, cultivate [the Four Immeasurable Minds]—lovingkindness, compassion, sympathetic joy, and equability—and realize the Four Noble Truths. One should well observe [the process of] birth, aging, illness, and death. One should understand and believe that good and evil karmas bring corresponding requitals; that love is followed by parting; that, before attaining bodhi, sentient beings have no command [of their rebirths], but are under the power of birth and death. As all worldly pleasures are paired with pains, one can accept pleasures but should not be attached to them, similar to using, but not overusing, fire in winter months.
“One should cultivate endurance and give alms to benefit sentient beings. One should observe deeply that suffering and happiness are equal in nature. One should speak gentle words to transform sentient beings, enabling them to abide in the Dharma. One should shun evil friends and never abandon self-restraint. One should never indulge in drinking alcohol, gambling, or hunting. It is called changing one’s fragile life into a durable life.
“Good man, if one, reborn as a human, has command of wealth, one should make offerings to parents, teachers, preceptors, elders, and those who uphold the Dharma, and provide travelers from afar with needed medicine. One should speak gentle words and have a sense of shame and dishonor. One should not believe in or pay respects to only one particular person. When one sees sages who observe the precepts and have heard much of the Dharma, one should offer them housing, food and drink, bedding, clothing, and medicine. One should deeply believe that within the Saṅgha there are virtuous ones, such as those who are nearly Srotāpannas and Srotāpannas, up to nearly Arhats, Arhats, and those who are training in the Vajra Samādhi and the Lightning Samādhi. With this conviction, one gives alms with the mind of equality and acquires immeasurable merits.
“Therefore, in the Deer-Son Sūtra, I told Mṛgāra-mātṛ, ‘The merit acquired from making offerings to the Buddha and five hundred Arhats does not match that from making offerings to the Saṅgha.’ If one makes offerings to a bhikṣu in a Saṅgha who seems to be extremely wicked, one will still acquire immeasurable merits and good requitals. Why? Because, though such a bhikṣu is an evil one who does not observe the precepts, hear much of the Dharma, or do good dharmas, he still can expound causality and the three kinds of bodhi, hold the right views, and uphold the Tathāgata’s supreme banner, and he does not malign the Three Jewels.
“Therefore, if one makes offerings to the Saṅgha, one in effect makes offerings to both the Buddha and the Saṅgha. If one observes the wondrous virtue of the Buddha Dharma, one in effect makes offerings to all of the Three Jewels. If one gives alms without seeking requitals, one in effect makes offerings to the unsurpassed bodhi, fully practicing dāna-pāramitā.
“If one trains for bodhi, one will acquire immeasurable merits in future lives. One can benefit both oneself and others, cultivate lovingkindness and compassion [for sentient beings], and abandon one’s happiness to end others’ suffering. Although one has not attained bodhi, one has no anxieties or regrets. Although one has heard that bodhi is hard to attain even after training for a long time, one’s mind never regresses. For sentient beings’ sake, one undergoes immense suffering in innumerable future lives without tiring. One delights in training in accordance with the Dharma, not seeking worldly happiness. One delights in quiet and in renouncing family life to train for bodhi.
“Though living a family life, one should never do evil, like a man who has achieved liberation and acquired three kinds of precepts: (1) the liberation precepts, (2) the meditation precepts, and (3) the affliction-free precepts.[4]
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to train in accordance with the Dharma, but it is hard for Bodhisattvas who live a family life to train in accordance with the Dharma. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Sujāta asked, “World-Honored One, how does a Bodhisattva fortify his mind as he heads for bodhi.”
“Good man, to fortify his mind, a Bodhisattva practices four dharmas: (1) he never abandons his training in accordance with the Dharma, though experiencing immense suffering; (2) he always cultivates endurance [of adversity], though he has achieved great command; (3) he always delights in giving alms, though in poverty; (4) he always delights in renouncing family life, though in his prime. If a Bodhisattva practices these four dharmas, he can head for bodhi with a resolute mind.
“A Bodhisattva who practices these four dharmas recognizes that the precepts are the foundation ground of the Bodhi Way. The precepts are also called the inception ground, the guiding ground, the level ground, the equality ground, the lovingkindness ground, the compassion ground, Buddhas’ footsteps, the roots of all merits, the fortune field.
“Hence, a wise man accepts and observes the precepts without violation. Moreover, he is aware that the precepts bear two fruits, celestial joy and bodhi joy. A wise man seeks bodhi joy, not celestial joy.
“After accepting the precepts, if one purposely does what one should not do, purposely thinks what one should not think, is negligent and indolent, enjoys oversleeping, entertains evil perceptions, or makes an evil livelihood or evil wishes, it is called tainting the precepts. After accepting the precepts, if one regrets it, seeks human or celestial happiness, abandons self-restraint, or has no compassion, it is called tainting the precepts.
“Suppose one accepts the precepts out of fear of poverty, persecution, losing one’s wealth, or forced service, or for the sake of one’s body and life, benefits and worship, or love. After accepting the precepts, if one harbors doubts, it is called tainting the precepts.
“Good man, one can keep the precepts pure if one does not delight in undergoing repeated birth and death, observes deeply the evils of this cycle, and regards the happiness in the human or celestial world and the suffering in Avīci Hell as equal; if one has compassion for sentient beings, and with right mindfulness benefits innumerable sentient beings, enabling them to attain bodhi; if, for the sake of attaining the unsurpassed bodhi, one observes the precepts with self-restraint in order to train in accordance with the Dharma; if one observes one’s body, voice, and mind karmas in the past, present, and future, and knows their degrees of severity; if one tames one’s mind and exercises self-restraint during and after one’s work; if one observes one’s sins caused by lack of knowledge, negligence, incidental arising of afflictions, or minor lapse of self-restraint; if one regards a minor sin as a grave sin, and feels ashamed, remorseful, terrified, and distressed; if one earnestly repents of one’s sins and afterward feels joyful, vigilantly observes the precepts, and dares not to violate them again.
“Good man, after receiving the precepts, one does not do evil for three reasons: (1) for one’s own sake, (2) for others’ sake, and (3) for the sake of the Dharma.
“What is meant by [not doing evil] for one’s own sake? One should know what karmas are evil and know that good and evil karmas bring corresponding requitals. One should know that one’s good and evil karmas are not fictitious, and will bring corresponding requitals. How can one deceive oneself that one’s karmas are fictitious? Hence, after accepting the precepts, one should earnestly observe them without violation. This is called [not doing evil] for one’s own sake.
“What is meant by [not doing evil] for others’ sake? A wise man observes that in the world there are those who have the pure god-eye that can see anything anywhere and those who have the ability to know others’ thoughts. If one does evil, they will see and know it. How can one not be ashamed of one’s evildoing? Moreover, gods with immeasurable merits have the god-eye, the god-ear, the ability to transform their bodies and to travel instantly to any place, and the ability to know others’ thoughts. One cannot see them when they are near. If one does evil, gods will see, hear, and know it. As gods clearly see what one does, how can one not be ashamed of one’s evildoing? This is called [not doing evil] for others’ sake.
“What is meant by [not doing evil] for the sake of the Dharma? A wise man observes that the Dharma of the Tathāgata is pure and untainted. It enables one to receive benefits in one’s present life, to be quiet, to cross over to the opposite shore, and to achieve liberation without selection of timing. For the sake of the Dharma, one accepts and observes the precepts. If one does not first accept the minor precepts, how can one later receive the major precepts? If one violates even the minor precepts, one will increase one’s suffering on the five life-journeys. If one earnestly observes the precepts, one will acquire the unsurpassed joy. One’s rebirth as a human means that one has not achieved liberation because one had not received the precepts from past innumerable Buddha-Tathāgatas. However, one has now accepted the precepts, so one will definitely encounter in future lives Buddhas as numerous as the sands of the Ganges. With such profound observations, one invokes great compassion and earnestly accepts the precepts. Having received the precepts, one resolutely observes them in order to attain anuttara-samyak-saṁbodhi and benefit innumerable sentient beings. [This is called not doing evil for the sake of the Dharma.]
“Good man, whether one has renounced family life or lives a family life, if one takes the Three Refuges, or accepts the eight precepts or the five precepts, fully or partially, and earnestly observes them for one day and one night, for one time, for one thought, or for life, one will acquire great merits.
“Good man, after receiving the precepts, if one does the three good karmas, hears much of the Dharma, gives alms, practices meditation, cultivates goodness, and makes offerings to the Three Jewels, it is called adorning bodhi. After receiving the precepts, if one studies the Tathāgata’s sūtras in the twelve categories, it is called acquiring the unsurpassed store of the great Dharma. After receiving the precepts, if one makes great effort to achieve śīla-pāramitā, though one will not receive them again in future lives, they will continue as no-act precepts [in one’s mind].
“Good man, (1) there is observance of precepts that does not qualify as a pāramitā; (2) there are pāramitās other than observance of precepts; (3) there is observance of precepts that does qualify as a pāramitā; (3) there are practices that are neither observance of precepts nor pāramitās.
“Observance of precepts by voice-hearers and Pratyekabuddhas does not qualify as a pāramitā. There are five pāramitās, including dāna-pāramitā, that are other than observance of precepts. Observance of precepts that does qualify as a pāramitā can be illustrated by two examples: When I was a Bodhisattva in a cow’s body, I was eaten by animals and insects, including ants, but I neither moved nor bore malice. When I was a ṛṣi, for sentient beings’ sake, I did not rise from meditation for twelve years while a blue bird nested on my head. Worldly almsgiving is an example of practices that are neither observance of precepts nor pāramitās.
“Good man, as a Bodhisattva abides in śīla-pāramitā, who can describe the myriad pains he endures? If someone who has accepted a minor precept is self-satisfied, does not desire to acquire more precepts, and cannot pity suffering sentient beings, he cannot achieve śīla-pāramitā. If someone cultivates endurance, meditation, and wisdom, makes energetic progress, and delights in hearing much of the Dharma, he can intensify his practice of śīla-pāramitā, adorn bodhi, and acquire the bodhi fruit. The precepts adorn bodhi because they encompass innumerable precepts, benefit countless sentient beings, and bring immeasurable good requitals.
“Good man, after a Bodhisattva-Mahāsattva has received the precepts, he neither speaks evil nor hears evil, nor does he delight in speaking of or hearing worldly matters. Nor does he entertain evil perceptions or the company of evil friends. Therefore, the precepts he observes are called quiet and pure precepts.
“When a Bodhisattva sees evil ones who have violated the precepts, he does not loathe them. Instead, he applies various skillful means to tame them. If they cannot be tamed, he pities them.
“A Bodhisattva never violates or abandons the precepts for the sake of his body or life. In daily life, he exercises self-restraint and cultivates a sense of shame and dishonor. He cares for his body and life as if treating a malign sore. When he enters a village, he regards it as a knife forest, and he restrains his faculties and holds right mindfulness. With self-restraint, he observes what can or cannot be done. [He thinks] ‘Others do good or evil because of me. Therefore, when I receive a large offering, I should not rejoice. When I am in distress, I should not be upset. When I receive a small offering, I should recognize it as an indication that my faith, observance of precepts, almsgiving, hearing the Dharma, and wisdom are not up to the standard of the Dharma. Therefore, I should not feel disappointed.
“‘I accept others’ trust and alms for two reasons, to increase others’ merit and to increase my own goodness. Therefore, when I receive few things or inferior things, I should not feel annoyed. If I receive something after waiting for a long time or after being scolded, I should reproach myself, recognizing that it is caused by my past sins, not others’ faults. Therefore, I should not feel annoyed. After receiving the precepts, if I commit a sin because of others, I should recognize that what I have done is not the Way. Why? Because sūtras in the twelve categories do not state that evildoing is the Bodhi Way. Hence, I have received various requitals.’ If one makes such profound observations, one can achieve śīla-pāramitā.
“Good man, know that while carrying out the four deportments, one can achieve śīla-pāramitā if one restrains one’s faculties from doing evil, endures suffering, and does not make an evil livelihood; if one is awed by the major and minor precepts, does not violate even a minor precept or allow afflictions to taint one’s mind, and cultivates endurance of adversity; if one shuns evil friends, enables sentient beings to discard the wrong views, recognizes received kindness, and requites it with kindness; if one does good deeds without begrudging one’s body or life, abandons one’s own projects to accomplish others’ projects, and does not bear malice toward those who scold one; if one observes the precepts as pronounced by the Tathāgata, protects sentient beings’ lives without begrudging one’s life or wealth, and does not violate even a minor precept until one’s death; or if one has no greed after acquiring the seven wonderful treasures, gives kindness to others out of compassion, not as requital for kindness received, observes the precepts, and wishes all sentient beings to receive the precepts as well.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to achieve śīla-pāramitā, but it is hard for Bodhisattvas who live a family life to achieve śīla-pāramitā. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Sujāta asked, “World-Honored One, before a Buddha-Tathāgata appears in the world, what can Bodhisattva-Mahāsattvas accept as precepts?”
“Good man, before a Buddha appears in the world, the three refuge precepts[5] are unavailable. The wise who seek bodhi train in the ten good karmas. However, except for Buddhas, no one can explain the ten good karmas. The explanations by past Buddhas have been passed down to today without omissions, and the wise accept them and carry them out. Good man, those who did not stay close to or serve Buddhas in their past lives cannot accept or train in the ten good karmas.
“Good man, sentient beings have various thoughts which elicit various afflictions. Driven by various afflictions, they do various karmas which hold various karmic forces for being. Driven by various karmic forces for being, one is repeatedly reborn in various bodies. Good man, having been reborn in a body, one sees various objects. Having seen various objects, one thinks evil. This evil thinking, rooted in ignorance, arises from the grasping mind, also called [tṛṣṇā] thirsty love. What one does for love is called karma. One's karmas bring requitals. The wise understand this process.
“Though bound by afflictions inside, and causes and conditions outside, one can break the bondage by training in the ten good karmas. Therefore, after the Tathāgata attained anuttara-samyak-saṁbodhi, He first expounded the path of the ten good karmas. Taking the path of the ten good karmas, one can differentiate between good and evil acts, and between good and evil life-paths, and can achieve liberation. Therefore, sentient beings should earnestly study and understand the path of the ten good karmas.
“However, while some sentient beings take this path, others do not. Hence, in the desire realm, with its great earth, mountains, waters, and cloud-like winds, there are hell-dwellers, hungry ghosts, animals, [humans], asuras, and gods in the six desire heavens. Because of the ten good karmas, there are four Wheel-Turning Kings with wheels of iron, copper, silver, and gold, and there are my seven groups of disciples, who accept the precepts and aspire to attain the unsurpassed bodhi. By doing the ten good karmas [and the ten evil karmas], sentient beings’ appearances differ, and their lifespans, and internal and external things, increase or decrease. Therefore, the wise fully train in the ten good karmas.
“Different kinds of afflictions arise when sentient beings are young, middle-aged, or old, during spring, summer, autumn, or winter, in a small, medium, or large kalpa. When sentient beings first trained in the ten good karmas, they acquired an immeasurable lifespan and enjoyed excellent sense objects, such as sights, scents, and flavors. Then, because of their greed, anger, and delusion, they lost them all. Because of their ten evil karmas, there are changes in seasons, years, stars, the sun, the moon, and the four domains [earth, water, fire, and wind]. However, one who observes these things can achieve liberation.
“Because of suffering, sentient beings elicit faith [in the Dharma]. With faith, they can observe good versus evil. With these observations, they train in the ten good karmas. As one’s mind triggers all ten karmas, they are also called ten paths.
“The three [evil] paths of the body are killing, stealing, and sexual misconduct. The four [evil] paths of the voice are false speech, divisive speech, abusive speech, and suggestive speech. The three [evil] paths of the mind are greed, anger, and delusion [the wrong views]. These ten evil karmas are the roots of all evils. As sentient beings differ in their realms of existence, life-paths, modes of birth, bodies, lives, and names, they do innumerable karmas [good and evil], not just ten.
“Of the ten karmas, the three mind karmas are called karmas, but not paths, and the seven karmas done with one’s body and voice are called karmas, also called paths. By doing the ten good or evil karmas, either alone or with others, one will receive good or evil requitals. These karmas cause sentient beings to be good or evil. Therefore, the wise do not even think of doing evil karmas, much less purposely do them with their bodies [or voices].
“Know that one who allows one’s afflictions to take command walks the ten evil paths. If one shatters the bondage of one’s afflictions and their command, one walks the ten good paths. Suppose someone has taken preventive measures. If, without premeditation, he accidentally does evil karma, he is not guilty of the sin of this karma.
“Therefore, the wise diligently train in the ten good karmas in order to realize the Four Noble Truths. If one plans to do evil but fails to do it, one is not guilty of any sin. Therefore, the wise diligently train in the ten good karmas. Sentient beings that train in the ten good karmas can increase their lifespans, and internal and external things. While one’s afflictions cause the ten evil karmas to increase, freedom from one’s afflictions causes the ten good karmas to increase.
“Good man, a karma comprises three elements: (1) the act, (2) the method, and (3) the finish.
“If one sees another as a target, knows that he is a sentient being, and with a treacherous mind takes [or incites someone to take] his life, it is called the act. If one seeks knives, sharpens knives, acquires poison, or makes a rope, it is called the method. If, after killing a sentient being, with neither shame nor remorse one touches the body, weighs it, or carries it; eats it or gives it away; uses its parts or gives some away; delights in one’s act; or praises oneself with great pride and arrogance, it is called the finish.
“If one sees another as a target, identifies things owned by him, and with a treacherous mind steals or sends someone to steal his things, or moves them to another place, it is called the act. If one damages walls, uses a ladder to enter his house, looking for things, or touches them with one’s hands, it is called the method. If, after stealing things, with neither shame nor remorse one hides them, uses them, enjoys them, sells them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
“If one sees a married woman as a target, and with a treacherous mind has sex with her, it is called the act. If one sends for her, goes to see her, gives her presents, touches her, and speaks suggestive words, it is called the method. If, after the sex act, with neither shame nor remorse one gives her jewelry or enjoys eating and drinking with her; or praises oneself with great pride and arrogance, it is called the finish.
“If one abandons one’s integrity and lies to others during two or three periods of the day [or night], it is called the act. If one carefully prepares words or accepts another’s words in order to tell lies, it is called the method. If, after lying to others, with neither shame nor remorse one accepts payment of money or goods, enjoys them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
“If one lies to divide others, it is called the act. If one speaks of others’ faults and bad things, or persuades others to separate rather than unite, it is called the method. If, after dividing others, with neither shame nor remorse one accepts payment of money or goods, enjoys them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
“If one scolds with a wrathful face, it is called the act. If one hears of another’s sins and weaves words to accuse him, it is called the method. If, after scolding another, with neither shame nor remorse one accepts payment of money or goods, enjoys them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
“If one says suggestive or inappropriate words, it is called the act. If one sings or recites meaningless passages, or causes all kinds of trouble among others, it is called the method. If, after making suggestions to another, with neither shame nor remorse one accepts payment of money or goods, enjoys them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
“If, out of greed, one covets wealth, it is called the act. If one is obsessed with it, it is called the method. If, with neither shame nor remorse, one acquires wealth, enjoys it, or gives some away; tells others about it; or praises oneself with great pride and arrogance, it is called the finish.
“If, out of anger, one beats or scolds another, it is called the act. If one uses clubs or stones to interrogate another about his offenses, it is called the method. If, after harming another, with neither shame nor remorse one rejoices; accepts payment of money or goods, enjoys them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
“If, out of delusion, one maligns the truth or the causality of karma, or slanders holies and sages, it is called the act. If one reads and recites the wrong views, copies and accepts them, or praises them, it is called the method. If, after accepting the wrong views, with neither shame nor remorse one teaches others to fortify their wrong views; accepts payment of money or goods, enjoys them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
“Of the ten evil karmas, two can be done simultaneously, such as false speech and divisive speech. Also, three can be done simultaneously, such as false speech, divisive speech, and abusive speech. An example is advocating the wrong views with false speech and abusive speech. Implicit in these three evil karmas is a fourth one, meaningless speech.
“Greed and anger do not arise simultaneously, but the other eight evil karmas can be done simultaneously. For example, using one’s six faculties, one does two evil karmas, committing adultery with another’s wife and declaring that such a karma does not bring any requital. While doing one karma, one does other karmas simultaneously.
“Each of the ten evil karmas can be done with an act only, without its associated elements: the method and the finish.[6] If it comprises all three elements, it is done with both an act and its associated elements.
“Some of the ten evil karmas are graver than others. The gravest karmas are killing one’s father, mother, a Pratyekabuddha [or an Arhat], stealing things that belong to the Three Jewels, defiling one’s mother or a nun, and telling lies to damage the Saṅgha.
“Good man, each of the ten evil karmas is driven by the three poisons: greed, anger, and delusion.
“[One kills for three reasons.] If one kills another to receive benefits, it is driven by greed. If one kills one’s foe, it is driven by anger. If one kills one’s parent, it is driven by delusion.
“One steals for three reasons. If one steals from another for oneself, one’s wife, or one’s retinues, it is driven by greed. If one steals from one’s foe, it is driven by anger. If one steals from the poor, it is driven by delusion.
“One engages in sexual misconduct for three reasons. If one has illicit sex for pleasure, it is driven by greed. If one has illicit sex to destroy one’s foe, it is driven by anger. If one defiles one’s mother, it is driven by delusion.
“One uses false speech for three reasons. If one lies for financial gain or pleasure, it is driven by greed. If one lies to destroy one’s foe, it is driven by anger. If one lies out of fear of death, it is driven by delusion.
“One uses divisive speech for three reasons. If one uses divisive speech for financial gain, it is driven by greed. If one uses divisive speech to destroy one’s foe, it is driven by anger. If one uses divisive speech to destroy the unity of those with the wrong [right?] views, it is driven by delusion.
“One uses abusive speech for three reasons. If one scolds women and children for financial gain, it is driven by greed. If one scolds one’s foe about his evils, it is driven by anger. If one scolds the dead about their sins, it is driven by delusion.
“One uses meaningless speech for three reasons. If one sings and shouts for pleasure, it is driven by greed. If one sings and shouts to overpower others, it is driven by anger. If one sings and shouts to advocate the wrong views, it is driven by delusion.
“Greed produces jealousy, anger produces [more] anger, and delusion produces the wrong views. Training in the ten good karmas enables one to liberate oneself from these three poisons that drive all evil karmas.
“One who does any of the ten evil karmas will definitely receive evil requitals, reborn as a hell-dweller, a hungry ghost, or an animal. Later on, one will receive the residue requitals, reborn as a human who will live in poverty, with a short lifespan, with an unfaithful wife, without close friends, distrusted and slandered by others, and whose ears will not hear virtuous words.
“Such sinners can cause the four domains to weaken and external things to deteriorate. Ravaged by wind storms, the ground will be rugged, devoid of the seven treasures, and covered with sand, stones, and thistles. The seasons will be unpredictable, fruits and melons will be tasteless, and crops will be poor.
“To prevent these consequences, one should earnestly train in the ten good karmas. Whether or not accepted as precepts, the ten good karmas are available to humans on three continents. Four are available to those on Uttarakuru, the northern continent. Five are available to hell-dwellers. All ten are available to hungry ghosts, animals, and gods, but not as precepts. To do karma, gods in the six desire heavens do not need the method, and they use only two elements, the act and the finish.
“Karma is done in one thought. If the killer and his victim both die in the act, the killer will not receive the karmic requitals for the sin of killing. If one makes preparations for killing but fails to go through with it, one will receive the requitals for the method, but not for the act. If one makes preparations and kills the victim, one is guilty of the act. If killing is not followed by the finish, the killer is not guilty of this associated element. If the killer dies in one thought and his victim dies in the next thought, the killer is not guilty of the sin of killing.
“If one hires an assassin to kill someone, the assassin is guilty of the act while one is guilty of the act and its associated elements.[7] If one uses abusive words to send an assassin to kill someone, one is guilty of the act and its associated elements. After the victim is killed, even if one has benign or neutral thoughts, one is still guilty of the act and its associated elements.
“Some claim, ‘The past is gone, the future has not come, and the present does not stay. How can there be killing if in one thought of no killing, even a dust particle is not destroyed? If one does not have one thought of killing, one cannot have many thoughts of killing. How can there be killing?’ Their claim is untrue. Why? Because though one now has one thought of no killing, it cannot prevent future thoughts of killing. Therefore, killing does occur. One should not deduce that there is no killing everywhere because one sees no killing in one place.
“One person may die after his hand has been pierced while another person may survive after his foot has been severed. However, one dies whether one’s head is pierced or severed. Such an act is a grave sin, so killing is called a karmic path.
“Of the ten evil karmas, the three mind karmas involve self only, and the other seven karmas involve both self and others. If there is no act, there cannot be a finish. Some claim that body karmas, but not voice karmas, are done with an act and its associated elements. Their claim is untrue. Why? Because if voice karmas required neither an act nor its associated elements, one who orders an assassin to kill another would not be guilty of any sin. Therefore, voice karmas are also done with an act and its associated elements. Exceptions are mind karmas. Why? Because holies and sages do not commit sins even with their minds.
“What are the consequences of an act and its associated elements? If one does evil karmas through them, one will go down one of the three evil life-paths. The main requitals to sinners may or may not be similar even as they stay in Revival Hell or Black Ropes Hell. They will then receive the residue requitals as a hungry ghost, an animal, or a human. The residue requitals are similar. As a human, one’s lifespan will be short, and one suffers from flawed faculties.
“Suppose one kills another, and one’s act causes two deaths. For killing the targeted person, one is guilty of the act and its associated elements.
“Some claim that neither one’s body nor one’s life can be classified as good or evil. Why is killing someone a sin? Their claim is untrue. Why? Because one’s body and life are the vessel of one’s good and evil mind. If the vessel is destroyed, it can no longer hold one’s good and evil mind. Therefore, the killer has sinned.
“If the king orders someone killed, and the attending officials applaud his decision, both the king and the officials are guilty of the same sin. The same is true for [the sin of] hunting.
“If one kills someone who is nearing death but still has a thinking mind, one is guilty of the sin of killing. If one stabs someone to death, one is guilty of the sin of killing. If one stabs someone after he is dead, one is not guilty of the sin of killing. Suppose one intends only to beat someone. If he dies as soon as one lays one’s hand on him, one is not guilty of the sin of killing. If one destroys an embryo inside a woman by making her take poison, one is guilty of two sins, the act and its associated elements. If one commits suicide, one is not guilty of the sin of killing. Why? Because one does not see oneself as a target, has no anger, and does not bring others into the act.
“Some claim that as one dies from fire or poison whether one’s mind is good, evil, or neither, a killer is guilty of the sin of killing whether his mind is good, evil, or neither. Their claim is untrue. Why? Because there are cases where those who have suffered burns or taken poison do not die. Likewise, if without malice one kills someone, one is not guilty of the sin of killing, for example, doctors [whose patients die despite medical treatments].
“Some claim that the ṛṣi Vasu, who recites incantations to sacrifice people and goats as an offering to gods, is not guilty of the sin of killing. Their claim is untrue. Why? Because, out of delusion, he kills sentient beings.
“If one rejoices upon seeing someone being killed, one is guilty of the finish. Guilty of the same sin is anyone who joyfully rewards the killer. Suppose one hires an assassin to kill another, and the assassin tortures the victim before killing him. One is guilty of the act[8] and the assassin is guilty of two sins, the act and its associated elements.
“If, out of malice, one steals things from another, one is guilty of two sins, the act and its associated elements, whether one steals repeatedly, steals things entrusted to one, or steals through business dealings. If one incites others to steal, one is also guilty of these two sins, even if one does not desire, take, or use the stolen things.
“Suppose someone intends to steal gold and takes silver by mistake. If, realizing his mistake, he returns the silver to its original place, he is not guilty of the sin of stealing. Suppose someone, after stealing gold, feels remorseful as he realizes the impermanence of everything. Afraid to return it directly to its owner, he returns it by skillful means. Although the gold is not returned to its original place, he is not guilty of the sin of stealing.
“Suppose a servant merges his assets with his master’s. Then, out of greed, he takes his master’s things and hides. Later, he regards these things as joint assets, though away from their original place. He is not guilty of the sin of stealing.
“Suppose a traveler, after being robbed by bandits, goes to a village. The village chief offers to replace what he has lost. If he asks for more than what he has lost, he is guilty of the sin of stealing.
“Suppose an almsgiver gives someone two robes. The recipient takes one robe and says that he does not need a second. If the almsgiver takes one back and keeps it, he is guilty of the sin of stealing.
“Suppose an almsgiver intends to give a bhikṣu housing, bedding, medicine, and other necessities. Then he hears that a virtuous person has come from elsewhere. If he instead gives these things to that person, he is guilty of the sin of stealing.
“If someone steals a dead bhikṣu’s things, against whom has he committed a sin? If he has disclosed his sin in a karma assembly, he has sinned against the Saṅgha that conducted the ceremony. If he has not done so, he has sinned against Saṅghas in the ten directions. If someone steals things from a dying person, he has sinned at the crime scene.
“If one steals things offered to a Buddha statue [in a pagoda], one has sinned against the guardian of the pagoda. Suppose a raging flood brings things, such as grain, fruit, melons, clothes, and necessities. If one takes them, one is not guilty of the sin of stealing.
“If one has sex at an inappropriate time or place, with someone who is a virgin, not one’s wife, or not a woman, one is guilty of the sin of sexual misconduct. This sin is committed on three continents, but not on Uttarakuru, the northern continent.
“If a monk has sex with an animal, another monk, a prisoner, a fugitive, or his teacher’s wife, he is guilty of the sin of sexual misconduct. If the monk does not belong to the Saṅgha, against whom has he sinned? He has sinned against his country’s law.
“Suppose during evil or tumultuous times, or under the rule of a tyrannical king, out of fear one orders one’s wife and concubines to become nuns. If one is still intimate with them, using any of the three orifices, one is guilty of the sin of sexual misconduct.
“If one has sex with oneself or someone by the road, beside a pagoda or temple, or in an assembly, one is guilty of the sin of sexual misconduct. If one has sex with someone who, though under the protection of the king, or parents or brothers, has kept a tryst or accepted one’s invitation or payment, one is guilty of the sin of sexual misconduct. If one has sex beside a holy statue or painting, or a corpse, one is guilty of the sin of sexual misconduct.
“One is guilty of the sin of sexual misconduct if, while having sex with one’s wife, one thinks of her as another woman; or if, while having sex with another’s wife, one thinks of her as one’s own wife. The sin of sexual misconduct can be grave or minor. If it is driven by strong afflictions, it is a grave sin; if it is driven by weak afflictions, it is a minor sin.
“Whether one may have seen, heard, sensed, or known something, whether one doubts or questions it, if one says something untrue, it is called false speech. If one’s statement is not based on what one has seen, heard, sensed, or known, it is also called false speech, not a true statement. If one speaks without concealment, it is not called false speech. If one speaks in an alien tongue, incomprehensible to others, it is called false speech, not a credible statement. If one makes a warped statement or speaks loud gibberish, incomprehensible to others, it is also called false speech, not a credible statement.
“One is guilty of divisive speech or abusive speech if one harms others with such speech. In a similar way, one commits the sin of suggestive speech [or meaningless speech].
These seven evildoings are both karmas and paths while the three evil mind karmas are karmas, but not paths. Why? Because one cannot commit a sin with mind karma only.
“Some claim, ‘Dust particles arise one after another and perish thought after thought. After a dust particle perishes, it stays nowhere. Whatever does not exist has nothing to do with an act, not to mention no act.’ Their claim is untrue. Why? Because all dharmas in the world work through cause and effect. Without a cause, there is no effect. For example, if one faces [a pool of] water or a mirror, then one’s facial image appears in it. Without the face, there is no image. Likewise, an act is performed by one’s body [or voice]. The opposite of an act is no act.
“As one faces [a pool of] water or a mirror, one’s facial image appears in it. Likewise, one person who thinks evil looks vicious while another person who thinks good looks kind. Similarly, there can be an act and no act. One person has a good appearance because of one’s good karma while another person has an ugly appearance because of his evil karma. Similarly, there can be an act and no act. Although one’s thoughts perish one after another, this process does not invalidate an act or no act, as I explained before, using lamp [flames] and river [flows] as analogies. Although one’s thoughts perish one after another, one can speak of an act and no act in the perspective of the relative truth. Although dust particles perish one after another, the emptiness of this process [according to the absolute truth] does not invalidate the relative truth. One can give the process a [false] name.
“One who has killed one’s father or mother, or an Arhat, is guilty of a sin grave beyond measure. Whether a parent or an Arhat, everyone is composed of the five aggregates, the twelve fields, and the eighteen spheres. Why is it a grave sin [to kill a parent or an Arhat]? Because they are fortune fields: a parent is a kindness field, and an Arhat is a merit field.
“For example, no one can speak two words simultaneously. However, two words spoken consecutively convey a meaning that each word alone does not. Although one’s thoughts [or words] perish one after another, it is not against the worldly truth to call certain words false speech. For example, when one shoots an arrow, though one’s thoughts perish one after another, the arrow will hit or miss the target because of the power of one’s body karma and other factors. Similarly, there can be an act and no act.
“For example, as one dances for pleasure, though one’s thoughts perish one after another, one can move because of the power of one’s body karma and other factors. Similarly, there can be an act and no act. For example, as one waves a torch in a circle, though one’s thoughts perish one after another, the fire looks like a wheel because of the power of one’s body karma and other factors.
“One’s mind changes as one intends to act, finds the method, performs the act, then speaks of it. An act is a convergence of causes and conditions, and its no-act essence remains in one’s mind. For example, as one’s deportment changes, one’s mind changes. What is indestructible in one’s mind performs no act. After the no-act essence of an act is stored in one’s mind, even as one’s mind shifts between good, evil, and neither, one’s karma will never be lost, so it is called no act.
“Know that someone who does good body karma and evil voice karma will receive mixed requitals. However, if his good body karma is done with an act and no act, and his evil voice karma is done with an act only, he will receive good requitals, not evil requitals. Therefore, the sūtras state that [each of] the seven evil karmas is done with an act and no act.
“As a grave illness must be treated with a battery of medicines, a patient cannot be cured if he lacks one of them. Why? Because his illness is grave. The same is true for all sentient beings. Their evils must be treated with many precepts, and they cannot be overcome if even a single precept is missing.”
1. According to the Aṅguli-mālika Sūtra (T02n0120), Aṅguli-mālya followed a non-Buddhist teacher’s instruction to kill one thousand people and take one finger from each to make a finger necklace. When he went to slay his mother as the thousandth person, the Buddha stopped him and transformed him. He repented of his sins and later became an Arhat. (Return to text)
2. Prohibited by the five precepts are the five evils: (1) killing; (2) stealing; (3) sexual misconduct; (4) false speech, divisive speech, abusive speech, suggestive speech; (5) drinking alcohol. All five evils arise from greed, anger, and delusion (Rulu 2012b, 82). (Return to text)
3. The essence of a Mahāyāna precept remains in one’s mind in one’s present and future lives. It is called a no-act precept (無作戒) because it has neither appearance nor act, but has the power to prevent one’s evildoing. (Return to text)
4. All three kinds are restraining precepts. The liberation precepts (prātimokṣa-śīla, 別解脫戒) are instituted by the Buddha for His seven groups of disciples, who must receive them from a qualified person. The meditation precepts (dhyāna-śīla, 定共戒) are the imperceptible essences of precepts that naturally arise in one’s mind when one’s meditation is at the form-realm level, such as any of the four dhyānas. The affliction-free precepts (anāsrāva-śīla, 無漏戒), or bodhi precepts (道共戒), are the imperceptible essences of precepts that naturally arise in the mind of a holy one who has attained one of the first three voice-hearer fruits on the liberation path that frees one from afflictions. See explanations in fascicle 7, chapter 24b. (Return to text)
5. Taking the Three Refuges is also called accepting the three refuge precepts, because one can rely on their power to turn away from evildoing and evil doctrines. (Return to text)
6. Text 1488 labels the method and the finish as no-act matters (無作色). Here, this term is translated as associated elements. (Return to text)
7. The assassin, who needs to find the method and collect a payment after the act, is guilty of both the act and its associated elements. See the last paragraph of this section. (Return to text)
8. One is guilty of both the act and its associated elements because hiring an assassin is the method and paying him after the act is the finish. See the second paragraph of this section. (Return to text)