菩薩戒本箋要

The complete text is divided into three parts: Part One sets forth the intent of taking refuge and paying homage; Part Two formally enumerates the characteristics of the precepts; Part Three concludes and clearly indicates the essential purport. Parts One and Three were composed by the compilers, while Part Two was extracted from the Chapter on Precepts in the Bodhisattva-bhūmi section of the Yogācārabhūmi Śāstra. Master Dharmakṣema had previously translated it in the Treatise on the Bodhisattva Grounds; now he translated it once more for separate circulation, and therefore it is called the second translation.

A1. Part One: Setting forth the intent of taking refuge and paying homage.

B1. Taking refuge and relying upon:

I take refuge in Vairocana,

And the Vajra Buddhas of the ten directions;

I bow my head to Maitreya,

Who shall descend and attain Buddhahood.

Vairocana is rendered in Chinese as “Purity and Fulfillment.” Because all evil has been eliminated, it is called purity; because all goodness has been cultivated, it is called fulfillment. This means that “cultivated virtue” has reached ultimate perfection, the original nature has been realized, and the three bodies are complete. He perpetually abides in the Land Adorned with the True Reward.

He is the Great Ordination Master of all practitioners who receive the bodhisattva precepts. The Vajra Buddhas of the ten directions are bodhisattvas who have cultivated to the final stage of the Vajra Path and realized the indestructible nature. They are themselves the perfected reward bodies and share with Vairocana one body, one wisdom, the ten powers, and the four fearlessnesses.

Each of these perfected reward bodies pervades the entire Dharma realm, yet they neither obstruct nor intermingle with one another. Although these reward bodies are not identical, neither are they different. They are the Witnessing Masters of all practitioners who receive the bodhisattva precepts.

Maitreya, in Sanskrit Matreya, is the author of the Yogācārabhūmi Śāstra (although one tradition holds that Asaṅga composed this treatise). He presently dwells in Tuṣita Heaven and, in the future, will succeed Śākyamuni Buddha and attain Buddhahood. He is the Instructional Master of all practitioners who receive the bodhisattva precepts.

Therefore, before reciting the precepts, one must perform the rite of homage to seek their blessing and support.

B2. Calling upon the assembly to listen:

I shall now recite the three groups of precepts;

Let all bodhisattvas listen together.

Only these training rules can: ⁽¹⁾ eliminate evil karma, and are therefore called the precepts that encompass moral discipline; ⁽²⁾ accomplish wholesome karma, and are therefore called the precepts that encompass wholesome Dharmas; and ⁽³⁾ benefit all sentient beings, and are therefore called the precepts that encompass sentient beings.

B3. Praising by means of analogies:

The precepts are like a great bright lamp,

Illuminating the darkness of night.

The precepts are like a bright precious mirror,

Clearly reflecting all Dharmas.

The precepts are like a maṇi jewel,

Showering wealth upon the poor.

The great bright lamp is an analogy for the precepts that encompass moral discipline, which can eliminate all the dark evil karma accumulated throughout the long night of birth and death. The bright precious mirror is an analogy for the precepts that encompass wholesome Dharmas, which can illuminate all the merit and wisdom of the fruit of Buddhahood (thereby guiding practitioners from the state of ordinary beings to the state of a Buddha).

The maṇi jewel is an analogy for the precepts that encompass sentient beings (also called the precepts of benefiting sentient beings). Like a wish-fulfilling jewel, they can shower down all noble riches ^[1] and rescue all poor and suffering sentient beings (those lacking merit and wisdom) in the nine Dharma realms (hell beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, and bodhisattvas).

B4. Encouraging acceptance and observance:

To escape suffering and swiftly attain Buddhahood,

These precepts alone are supreme.

Therefore, bodhisattvas

Must diligently preserve them.

To escape suffering (Chinese: leave the world), if one does not escape suffering (depart from the cycle of birth and death), one cannot possibly deliver sentient beings, just as only a person standing on the shore can rescue someone drowning in the water. Therefore, in the Avataṃsaka Sūtra, the chapter concerning the practices of Samantabhadra is also called the Chapter on Leaving the World. One escapes suffering out of the resolve to deliver sentient beings (transforming those below), while one attains Buddhahood in order to fulfill one’s past vows (seeking above). To fulfill the practice of seeking Buddhahood above and delivering sentient beings below, only these three groups of pure precepts are the most excellent means. How, then, could one fail to preserve them diligently!?

A2. Formally enumerating the characteristics of the precepts: This has two parts. Part One explains the four major precepts; Part Two explains the forty-one minor precepts.

B1. Explaining the four major precepts:

C1. General explanation:

Great Assembly! These four pārājika Dharmas are the mātṛkā of the bodhisattvas. They shall now be proclaimed in harmony.

Pārājika is translated here as “the offense of expulsion,” meaning that one who violates this precept will forever be cast out of the ocean of the Buddhadharma. It is also translated as “extreme evil,” because it runs counter to the supreme and wondrous wholesome Dharma. It is also translated as “the offense leading to downfall,” because one who commits this offense will fall into the three evil destinies and undergo suffering.

It is further translated as “grave offense,” because the transgression is so profound and grave that it is difficult to eradicate through repentance. Mātṛkā is translated as treatise and is also called “the mother of wisdom,” because by skillfully explaining the principles and meanings of the characteristics of Dharmas, it can give rise to wisdom. Here, mātṛkā refers specifically to the Yogācārabhūmi Śāstra.

“Proclaimed in harmony” means that practitioners reciting the precepts who dwell in the same residence must be free from discord and contention; only then can the precepts be recited in accordance with the Dharma.

Question: The Brahmā’s Net Bodhisattva Precepts explains ten major precepts. Why are only four additional major precepts discussed here?

Answer: The bodhisattva precepts apply to all seven assemblies. Upāsakas and upāsikās have already received the five precepts; śrāmaṇeras and śrāmaṇerīs have already received the ten precepts; śikṣamāṇās have already received the six Dharmas; and bhikṣus and bhikṣuṇīs have already received the full precepts. There is no case in which one receives the bodhisattva precepts suddenly without first having received the preceding precepts.

Thus, as a general rule, the four major precepts—killing, stealing, sexual misconduct, and false speech—have already been clearly explained in the precepts of the seven assemblies. Consequently, this Precept Manual does not repeat them, but presents only the four additional major precepts. Moreover, if one violates these four additional major precepts, one may receive the precepts again; but if one violates the four major precepts of killing, stealing, sexual misconduct, and false speech, one must repent until an auspicious sign appears before one may receive the precepts again.

Therefore, they are not enumerated together with these four additional major precepts. Furthermore, in the case of the four major precepts of killing, stealing, sexual misconduct, and false speech, a bodhisattva acting for the sake of sentient beings may be permitted an exception; but for these four additional major precepts, no exception is permitted in cases involving either offenses wrong by nature or offenses prohibited by rule.

Therefore, only these four precepts are enumerated here.

C2. Separate enumeration: There are four precepts.

D1. The precept against praising oneself and disparaging others:

If a bodhisattva, out of greed for gain and offerings, praises his own virtues while humiliating and disparaging others, he commits the first pārājika Dharma.

“Praising his own virtues” means displaying his own virtues with the aim of making others see the other party’s shortcomings. “Humiliating and disparaging others” means using the other party’s shortcomings to highlight his own merits. He compares himself with others in order to cause all gain and offerings to accrue to himself. This is entirely contrary to the mind of great bodhi, and therefore constitutes a major transgression. If, out of greed, he only praises himself without disparaging others, or if, out of anger, he only humiliates others without praising himself, he commits a minor offense (duṣkṛta).

D2. The precept against withholding material wealth and the Buddhadharma:

If a bodhisattva possesses wealth but, out of stinginess, sees a poor and suffering person with no refuge come to ask for material goods and does not give rise to compassion and offer what that person needs; or if someone comes seeking the Dharma, but the bodhisattva, out of stinginess, refuses to teach it, the bodhisattva commits the second parajika offense.

The path of a bodhisattva is always to embrace and guide sentient beings through the two kinds of giving: the giving of material goods and the giving of the Buddha-Dharma. “Possesses wealth” means that the bodhisattva is neither without resources nor lacking material goods. “A poor and suffering person” means that the petitioner is not making an unreasonable request. “Someone comes seeking the Dharma” means someone who is capable of hearing the Dharma. “Out of stinginess, refuses to teach it” means that the bodhisattva is not ignorant of the Buddha-Dharma. Being miserly and stingy and failing to arouse the mind of great compassion run counter to the path of great bodhi; therefore, this constitutes a grave offense.

D3. The precept against refusing to accept an apology out of anger:

If a bodhisattva, moved by anger, uses harsh words and curses another yet remains unsatisfied, and then uses sticks, stones, or bricks to terrorize and harm the other person, displaying anger to the utmost; and if the other person acknowledges the wrongdoing, speaks gently, and asks for forgiveness, but the bodhisattva refuses to accept the apology and continues to harbor unrelenting resentment, the bodhisattva commits the third parajika offense.

To give rise to even a single thought of anger already runs counter to the path of “embracing and guiding sentient beings,” much more so to use harsh words and curses, or even sticks and other objects to beat another person. Committing evil through body and speech already entails losing the mind of loving-kindness and compassion, much more so when one refuses to accept the other person’s apology (Chinese: repentance)! By abandoning sentient beings, one loses the bodhisattva precepts.

D4. The precept against slandering and disrupting the true Dharma:

If a bodhisattva slanders the bodhisattva Dharma treasury, expounds teachings resembling the true Dharma, and obstinately clings to these semblances of Dharma, whether conceived through the bodhisattva’s own understanding or adopted at another person’s instigation, the bodhisattva commits the fourth parajika offense.

“A semblance of Dharma” means something that is not the true Dharma but appears to be the true Dharma. It is like purple displacing vermilion, or licentious music disrupting classical music (Chinese: “as purple usurps vermilion, and the music of Zheng disorders classical music”). Expounding semblances of Dharma is called slandering the bodhisattva Dharma treasury; it is not necessary to engage in explicit denigration and abuse for an act to be called slander of the Dharma.

Furthermore, even if one were actually to denigrate and insult the Buddha-Dharma, the offense would still be lighter, because such denigration might not necessarily obscure another person’s right view. The offense of expounding semblances of Dharma is more serious because it can cause others’ right view to become obscured. Obstinately clinging to semblances of Dharma (Chinese: vigorously establishing semblances of Dharma) is of two kinds.

The first is “conceived through one’s own understanding,” meaning that it arises from distorted opinions and erroneous understanding. The second is “adopted at another person’s instigation,” meaning that one accepts false teachings and tenaciously attaches oneself to false teachers. Both run counter to the supramundane true Dharma and therefore constitute grave offenses.

C3. Concluding inquiry:

Bodhisattvas! I have now finished reciting the four parajika precepts. If anyone gives rise to overwhelming afflictions and violates even one of these precepts, that person loses the essence of the bodhisattva precepts and must receive them again.

I now ask whether this assembly is pure. (Three times)

Bodhisattvas! This assembly is pure, for everyone has remained silent. Let this be understood accordingly.

“Overwhelming afflictions” means intense greed, intense stinginess, or intense anger. “Violates even one of these precepts” means violating any one of the four parajika precepts. “Loses the essence of the bodhisattva precepts” means losing the essence of the bodhisattva precepts acquired through arousing the mind of great bodhi.

“Must receive them again” means that one must correct one’s former wrongdoing and once again arouse the supreme mind of great bodhi to counteract the overwhelming affliction that caused the transgression. Every half-month, if one has transgressed a precept, one should disclose and repent of it before the recitation of the precepts. After completing the repentance, one will regain purity.

Therefore, when the precepts are recited, one may remain silent together with those who have not transgressed, using this silence to demonstrate one’s purity. Practitioners should uphold and protect the precepts in this manner.

Question: If someone previously transgressed a precept but forgot to repent, and then, during the recitation of the precepts, steps before the assembly to disclose and repent, it obviously cannot be concluded that “this assembly... has remained silent.” Yet if the person who committed the offense remains silent, would that not constitute the offense of concealing a transgression?

Answer: This is clearly explained in the Vinaya. During the recitation of the precepts, if one remembers having transgressed a precept, one should disclose the offense to the person sitting nearby, provided that person agrees to hear the disclosure. If that person does not agree, one should disclose it inwardly in one’s own mind. After the recitation of the precepts has concluded, one should repent of the offenses in accordance with the procedures prescribed by the precepts. If one acts in this way, then even though one remains seated in silence while listening to the recitation, one does not commit the fault of concealing one’s transgressions.

B2. Detailed explanation of the forty-one minor precepts. This has three parts:

C1. General statement:

Bodhisattvas! What follows are the Duṣkṛta precepts, the Matrika teachings for bodhisattvas. They will now be proclaimed in harmony.

“Duṣkṛta” is translated as “wrongdoing”; it means committing an impure offense that causes one to continue in the cycle of birth and death. “The precepts” means that although the text enumerates forty-one precepts, the number of circumstances constituting a violation under each precept is not fixed.

D1. The precept against failing to make offerings to the Three Jewels:

If a bodhisattva who has received and upholds the precepts of restraint, during the course of one day and one night, fails to make even the slightest offering—at minimum, a single prostration—to the Buddha while the Buddha is in the world, or to a Buddha’s stupa or shrine; to the Dharma or the scriptures; to the bodhisattva Sutra-pitaka or the bodhisattva Matrika-pitaka; to the bhikshu Sangha or to the great bodhisattvas of the ten directions; or fails to praise the merit of the Three Jewels with even a single verse; or is unable to make the mind pure for even a single thought-moment, this is called committing a Duṣkṛta offense.

If the transgression occurs through irreverence, laziness, or timidity, it is called an offense committed with a defiled mind. If it occurs through inattention or error, it is called an offense committed with an undefiled mind.

Cases in which no offense is committed include the following: Bodhisattvas who have entered the “stage of the pure mind,” like bhikshus who have attained “unshakable faith,” constantly make offerings to the Buddha, Dharma, and Sangha in accordance with the Dharma.

To uphold the discipline of the precepts means that, having received and attained the essence of the bodhisattva precepts, one does not violate the precepts, relinquish the precepts, become deranged, become mentally confused, or suffer from mental illness. Whether before the Buddha while he was still present in the world or before a Buddha’s stupa or shrine, this is a general indication that the Buddha-jewel is an object of offering.

The true Dharma means the teachings expounded by the Buddha; scriptures means the Buddhist texts transmitted throughout the world; the bodhisattva Sutra-pitaka here refers specifically to the Mahayana scriptures; and the bodhisattva Matrka-pitaka here refers specifically to the Mahayana treatises. In brief, this passage generally identifies the Dharma-jewel as an object of offering. The Sangha of bhikshus consists of those whose dignified conduct manifests transcendence of the world and who preserve the marks of a supreme field of merit for sentient beings.

The great bodhisattvas of the ten directions are bodhisattvas at the stages of the Three Worthies—the Ten Abodes, Ten Practices, and Ten Dedications—and the Ten Sages—from the first bhumi through the tenth bhumi—who attend the Dharma assemblies of the Buddhas, serve as an influential assembly, and manifest spiritual powers throughout the ten directions. They assume no fixed form, and their aspiration is to attain Buddhahood and liberate sentient beings.

This is a general indication that the Sangha-jewel is an object of offering. Those who uphold the bodhisattva discipline must make offerings through the three karmic activities during every day and night. As for bodily karma, they must at least bow reverently once; as for verbal karma, they must at least recite one verse of praise; and as for mental karma, they must at least give rise to one thought of pure mind.

If they cannot cultivate even this “minimum” offering, they commit a duskrta offense. There are two cases when these duskrta precepts are violated: first, a violation committed with a defiled mind, also called a grave defiling offense, for which one must find another person before whom to confess; second, a violation committed with an undefiled mind, also called a minor defiling offense, for which one must repent by “reproaching one’s own mind.” Bodhisattvas who have entered the stage of the pure mind are, according to the Shared Teaching, those at the Stage of Insight and above; according to the Distinct Teaching as it approaches the Shared Teaching, they are at the Stage of Joy, the first bhumi.

In terms of the true meaning, however, they are at the first abode of the Distinct Teaching or the first faith of the Perfect Teaching. They have eliminated discriminative delusions, or delusions of views, and their position is equivalent to that of those who have attained the first fruition in the Hinayana; therefore, it is said that they are “like bhikshus who have attained unshakable faith.” When bhikshus attain the first fruition, they acquire “unshakable purity” with regard to the Three Jewels—the Buddha, Dharma, and Sangha—and the precepts; therefore, they are said to “constantly make offerings to the Three Jewels in accordance with the Dharma.” Bodhisattvas who have entered the stage of the pure mind are likewise.

Although their bodies may not bow and their mouths may not utter praises, their minds never turn away from the Buddha, Dharma, and Sangha.

(When one has attained “unshakable purity”: ⁽¹⁾ with regard to the Buddha, one would rather relinquish one’s body and life than ever take refuge in heavenly spirits or non-Buddhist paths; ⁽²⁾ with regard to the Dharma, if someone were to mix a false teaching into the true Dharma, one could distinguish that false teaching, and if someone were to mix the true Dharma into a false teaching, one could still distinguish the true Dharma; one would resolutely never take refuge in the scriptures of non-Buddhist paths; ⁽³⁾ with regard to the Sangha, if one encounters the Sangha of ultimate meaning—monastics who have attained the noble fruits—or the pure Sangha—monastics who purely uphold the precepts—one reverently draws near to them;

if one encounters the mute-sheep Sangha—ignorant monastics who do not understand the Buddha-Dharma—or the shameless Sangha—monastics who violate the precepts without any sense of shame—one gives rise to compassion and protects and supports them, without becoming arrogant or losing faith in the Sangha-jewel; one resolutely never takes refuge in false non-Buddhist assemblies; ⁽⁴⁾ with regard to the precepts, one would rather relinquish one’s body and life than ever violate the precepts one has received.)

D2. The Precept Against Craving Wealth:

If a bodhisattva’s mind harbors many desires, knows no measure of sufficiency, and greedily covets money and possessions, this is called committing a duskrta offense, an offense committed with a defiled mind.

Cases in which there is no offense include the following: one is striving to eliminate greed and has employed many methods to counteract it, but because the afflictions are extremely severe, greed continues to arise.

Each person’s habitual tendencies have their own predominant inclination, such as craving wealth, beauty, fame, food and drink, and so forth. If, in ordinary life, a bodhisattva knows which habitual affliction is strongest, the bodhisattva must strive to eliminate that affliction first. In order to eliminate an affliction, one should, before the Three Jewels, give rise to an earnest aspiration and seek every possible skillful means to contain and counteract it.

If one has a lustful nature, one must cultivate contemplation of impurity; if one is prone to anger, one must cultivate contemplation of loving-kindness and compassion, and so forth. If one has diligently cultivated the counteractive methods but the afflictions remain powerful and frequently arise, nothing more can be done. Nevertheless, one must continue to give rise to delight in wholesome Dharma; then one will not be considered to have violated the precept.

In the passages below, the words “in order to eliminate the afflictions...” are all modeled upon this passage.

D3. The Precept Against Failing to Respect Dharma Companions:

If a bodhisattva sees a virtuous senior or a Dharma companion worthy of respect, yet gives rise to arrogance and anger, fails to show respect, and does not yield a seat; or if, when the other person offers a greeting or requests an exposition of the Dharma, the bodhisattva gives no reply, this is called committing a duskrta offense, an offense committed with a defiled mind. If it is due to laziness or timidity, inattentiveness, forgetfulness, or a mistake, it is called an offense committed with an undefiled mind.

Cases in which there is no offense include the following: one is gravely ill; one’s mind is deranged; one is asleep, but the other person thinks one is awake and therefore comes to offer a greeting or request an exposition of the Dharma, and consequently one does not reply—in this case there is no offense; one is listening to an elder expound the Dharma or answer a question; one is oneself expounding the Dharma, listening to the Dharma, or answering a question; one is amid a large assembly listening to an exposition of the Dharma or answering a question—in these cases, there is no offense in not offering a greeting; one wishes to be considerate of the other person’s feelings;

one wishes to use this skillful means to discipline the other person, causing that person to abandon unwholesome dharmas and cultivate wholesome dharmas; one is complying with the regulations of the Sangha; or one wishes to be considerate of the assembly’s feelings.

One who received the precepts earlier is called a senior (Chinese: elder); one who fully upholds the precepts is called virtuous; and one who joins in purely receiving and upholding the bodhisattva precepts is called a Dharma companion. These are persons worthy of respect. Pride means relying upon one’s own power and influence; arrogance means looking down upon others; anger means harboring sorrow, vexation, and resentment. “While answering a question” (Chinese: while engaged in decisive discourse) means while discussing and determining matters concerning the true Dharma, the discipline, and so forth.

Question: Under the first duskrta precept, if one acts out of laziness or timidity, the offense is classified as one committed with a defiled mind. Why, then, is it classified here only as an offense committed with an undefiled mind?

Answer: To receive and uphold the bodhisattva precepts yet fail to make offerings to the Three Jewels is a relatively grave fault. Here, however, failing to show respect to those of senior, middle, or junior standing is merely disrespect toward individuals, not toward the Sangha as a whole; therefore, this fault is relatively light. Nevertheless, although it constitutes only an undefiled transgression, if one does not reproach oneself and eliminate it, it can still obstruct the bodhisattva’s observance of the precepts. One should not regard a minor offense lightly and suppose that it brings no misfortune!

D4. The Precept against Failing to Attend an Offering:

If a bodhisattva is invited by a donor to the donor’s home, another monastery, or another person’s home to receive offerings of clothing, food, and various necessities, but, out of anger or arrogance, refuses the invitation and will not go to receive the offering, this is called committing a duṣkṛta offense, a transgression committed with a defiled mind.

There is no transgression in such cases as: being ill; lacking strength; being mentally deranged; the place of invitation being too far away; there being many dangers and terrors along the road; wishing to use this expedient means to discipline the other person, causing them to leave the evil path and return to the wholesome path; having previously accepted another invitation; cultivating a wholesome Dharma and not wishing to interrupt it temporarily; wishing to hear a Dharma teaching never heard before, beneficial principles and meanings, or a conclusive doctrinal discussion; knowing that the inviter merely wishes to make a show of inviting one in order to cause one distress; not wishing to arouse jealousy in others; or complying with the regulations of the Sangha.

Refusing an invitation out of anger or arrogance directly violates the bodhisattva’s path of compassionately embracing sentient beings; one must therefore repent of this grave defilement, a transgression committed with a defiled mind.

D5. The Precept against Refusing to Accept Gifts:

If a donor brings various precious objects, such as gold, silver, pearls, maṇi jewels, vaiḍūrya, and so forth, to give to a bodhisattva, but the bodhisattva, out of anger or arrogance, refuses to accept the gift, this is called committing a duṣkṛta offense, a transgression committed with a defiled mind, because the bodhisattva has abandoned sentient beings. If the bodhisattva does not accept it because of laziness or timidity, this is called a transgression committed with an undefiled mind.

There is no transgression in such cases as: being mentally deranged; knowing that accepting it would give rise to attachment and craving; knowing that accepting it would cause the donor to feel regret; knowing that accepting it would cause the donor to become doubtful; knowing that accepting it would cause the donor to become impoverished and distressed; knowing that the gift has already been promised as an offering to the Three Jewels; knowing that the gift was stolen; or knowing that, after accepting it, one would encounter much suffering and distress, such as being killed, imprisoned, rebuked, punished, robbed, or subjected to malicious gossip.

An object already promised as an offering to the Three Jewels is the same as property belonging to the Three Jewels!

D6. The Precept against Failing to Give the Dharma:

If sentient beings come to a bodhisattva wishing to hear the Dharma, but the bodhisattva, out of anger, miserliness, or jealousy, refuses to teach the Dharma to them, this is called committing a duṣkṛta offense, a transgression committed with a defiled mind.

There is no transgression in such cases as: a non-Buddhist coming to question one in order to find fault; being gravely ill; being mentally deranged; wishing to use this expedient means to discipline the other person, as explained above; not yet having thoroughly mastered the wholesome Dharma one is cultivating; knowing that the other person lacks a respectful mind or behaves discourteously; knowing that the other person has dull faculties and would become frightened upon hearing the profound and wondrous Dharma; knowing that after hearing it, the other person’s wrong views would increase; knowing that after hearing it, the other person would regress in their resolve for the path; or knowing that after hearing it, the other person would repeat it to evil people.

Question: How does this precept differ from the second pārājika precept, Miserliness with the Buddhadharma?

Answer: The preceding precept concerns intense afflictions and therefore entails a grave offense, whereas this precept concerns afflictions of middling or lesser intensity and therefore entails a light offense. Furthermore, according to the Brahmā’s Net Bodhisattva Precepts, one must additionally insult the other person for a grave offense to be constituted. Here, although there is miserliness, the bodhisattva has not necessarily insulted the other person; therefore, it is judged to be a light offense.

D7. The Precept against Failing to Teach Others to Repent:

If a bodhisattva becomes angry with vicious sentient beings who have violated the precepts and either personally abandons them, refusing to admonish and guide them, or obstructs others so that they too abandon them and refuse to admonish and guide them, this is called committing a duṣkṛta offense, a transgression committed with a defiled mind. If, through laziness, timidity, or inadvertence, the bodhisattva obstructs others, causing them likewise to abandon such beings and refuse to admonish and guide them, this is called a transgression committed with an undefiled mind. Why is this so? Because a bodhisattva should arouse more earnest compassion toward evil people than toward good people.

There is no transgression in such cases as: being mentally deranged; wishing to use this expedient means to discipline the other person, as explained above; showing consideration for another person’s wishes; or complying with the regulations of the Sangha.

Loving-kindness means bringing happiness, while compassion means eliminating suffering. Good people themselves know to avoid suffering and seek happiness, whereas evil people, by contrast, have only suffering and no happiness. Therefore, a bodhisattva arouses even greater loving-kindness and compassion to liberate such evil sentient beings. It is like parents who love all their children equally, yet are especially anxious and attentive toward a child afflicted by illness and suffering.

D8. The Precept against Failing to Train in Common with the Śrāvakas:

There are two meanings here: ⁽¹⁾ for the sake of safeguarding beings, one must train in common with the śrāvakas, and failing to do so violates this precept; ⁽²⁾ one should not train in common with them in those precepts that employ fewer expedient means, and doing so would also violate this precept.

If the Tathagata, within the Prātimokṣa Dharma, has established prohibitory Vinaya rules in order to safeguard sentient beings, causing those who do not yet have faith in the Buddhadharma to give rise to faith and those who already have faith to increase it, then a bodhisattva must train in these prohibitory rules together with the śrāvakas. Why? Although śrāvakas place primary emphasis on liberating themselves, they still do not neglect actions that benefit others by causing those who do not yet have faith to give rise to faith and those who already have faith to increase it; therefore, they train in the precepts. How much more, then, should bodhisattvas do so, since they aspire to lead all sentient beings to buddhahood.

Furthermore, regarding those actions classified as offenses that the Tathagata has proscribed for the shravakas—such as having few desires, undertaking few activities, employing few means, and so forth—a bodhisattva should not train in the same manner as the shravakas. Why is this? Because shravakas are concerned only with liberating themselves and do not contemplate liberating others; therefore, they must abide in the practices of having few desires, undertaking few activities, and employing few means.

This is not the case with bodhisattvas, who liberate both themselves and others; they need not observe these practices of having few desires, undertaking few activities, and employing few means. For the sake of sentient beings, a bodhisattva may approach lay householders and request hundreds or thousands of robes. If a donor permits the bodhisattva to take whatever is desired, the bodhisattva should consider the donor's means and accept accordingly.

The same applies to alms bowls as to robes. Furthermore, the following cases are likewise the same as those of robes and alms bowls: personally requesting thread and asking an unrelated weaver to weave a robe; and, for the sake of sentient beings, storing blankets, pillows, sitting mats, and even accepting hundreds or thousands of measures of gold and silver. Thus, regarding those actions classified as offenses that were proscribed for the shravakas, requiring them to abide in the practices of having few desires, undertaking few activities, and employing few means, bodhisattvas do not train in these precepts in the same manner.

Bodhisattvas who uphold the ethical-discipline precepts and wish to benefit sentient beings, yet, out of jealousy or anger, abide in the practices of having few desires, undertaking few activities, and employing few means, commit a dushkrita offense arising from a defiled mind. If they abide in the practices of having few desires, undertaking few activities, and employing few means out of laziness or timidity, this is called an offense arising from an undefiled mind.

Pratimoksha is translated as “the safeguard of liberation” (if practitioners uphold the precepts, liberation is assured), or as “individual liberation.” Ordinarily, the term “pratimoksha” refers collectively to the precept Dharma of the seven assemblies, both Mahayana and Hinayana. Vinaya is translated as “cessation,” or as “discipline”; here it refers specifically to the monastic discipline section of the Tripitaka for bhikshus.

Within the Vinaya Dharma, there are offenses evil by nature and offenses against prescribed prohibitions. An offense evil by nature means that one who commits it is culpable according to worldly law even without having received the precepts—for example, killing living beings, stealing, sexual misconduct, lying, divisive speech, harsh speech, and so forth. An offense against a prescribed prohibition means an act that the Buddha forbade his monastic disciples from performing in order to forestall worldly criticism.

If monastic disciples violate a rule established by the Buddha, they commit an offense; hence it is called an offense against an established rule or an offense against a prescribed prohibition. To safeguard the precept Dharma of the Tathagata, bodhisattva bhikshus must observe the following precepts together with shravaka bhikshus: ⁽¹⁾ they must not act as matchmakers; ⁽²⁾ they must not build large dwellings for themselves; ⁽³⁾ they must not build monasteries in dangerous places or where they obstruct thoroughfares; ⁽⁴⁾ they must not corrupt the religious conduct of householders or behave badly; ⁽⁵⁾ they must not personally retain extra robes (more than the three robes) without formally assigning them for pure use; ⁽⁶⁾ they must not sleep while separated from their robes;

⁽⁷⁾ they must not ask a bhikshuni to wash old robes; ⁽⁸⁾ they must not haggle for additional money with which to obtain a robe; ⁽⁹⁾ they must not ask that the value intended for two robes be combined to make one robe; ⁽¹⁰⁾ they must not demand a robe more than six times; ⁽¹¹⁾ they must not mix silk into a new robe; ⁽¹²⁾ they must not make a robe from black goat’s wool; ⁽¹³⁾ they must not make a new robe before the old one has been used for six years; ⁽¹⁴⁾ they must not use a new sitting cloth without patching it with a piece of old cloth; ⁽¹⁵⁾ they must not carry goat’s wool over a long distance; ⁽¹⁶⁾ they must not ask a bhikshuni to wash goat’s wool; ⁽¹⁷⁾ they must not trade in precious objects; ⁽¹⁸⁾ they must not engage in buying and selling; ⁽¹⁹⁾ they must not keep an extra alms bowl;

⁽²⁰⁾ they must not ask for a fine alms bowl; ⁽²¹⁾ they must not request that an excellent robe be woven; ⁽²²⁾ after giving away a robe, they must not seize it back in anger; ⁽²³⁾ they must not keep oil or milk for more than seven days; ⁽²⁴⁾ they must not use a rain robe out of season; ⁽²⁵⁾ they must not tell donors to offer to them personally articles that the donors intended to offer to the Sangha; ⁽²⁶⁾ they must not sleep in the same building as a woman; ⁽²⁷⁾ they must not share a room for more than three nights with someone who has not received full ordination; ⁽²⁸⁾ they must not recite sutras together with someone who has not received the precepts; ⁽²⁹⁾ they must not reveal a bhikshu’s offense to householders; ⁽³⁰⁾ they must not tell householders of their own attainments;

⁽³¹⁾ they must not teach the Dharma to a woman beyond the prescribed limit; ⁽³²⁾ they must not dig the earth; ⁽³³⁾ they must not cut down or destroy trees and plants; ⁽³⁴⁾ they must not spread out Sangha bedding in the courtyard and fail to put it away; ⁽³⁵⁾ they must not spread out Sangha bedding in a room and fail to put it away; ⁽³⁶⁾ they must not contend for and seize another person’s sleeping place; ⁽³⁷⁾ they must not drag another bhikshu out of a room; ⁽³⁸⁾ they must not sleep upstairs on a bed with detachable legs; ⁽³⁹⁾ they must not thatch a roof with more than three layers; ⁽⁴⁰⁾ they must not go on their own initiative to instruct the bhikshuni assembly; ⁽⁴¹⁾ they must not instruct the bhikshuni assembly until nightfall;

⁽⁴²⁾ they must not disparage one who instructs the bhikshuni assembly; ⁽⁴³⁾ they must not sew robes for a bhikshuni; ⁽⁴⁴⁾ they must not sit with a bhikshuni in a concealed place; ⁽⁴⁵⁾ they must not arrange to travel together with a bhikshuni; ⁽⁴⁶⁾ they must not travel in the same boat as a bhikshuni; ⁽⁴⁷⁾ they must not have a bhikshuni praise them so that they may receive offerings; ⁽⁴⁸⁾ they must not travel along the same road with a woman; ⁽⁴⁹⁾ they must not accept more than one meal at a place that offers only a single meal; ⁽⁵⁰⁾ after finishing a meal, they must not eat again; ⁽⁵¹⁾ they must not eat apart from the assembly; ⁽⁵²⁾ they must not ask for more than three bowls of rice, cakes, or food; ⁽⁵²⁾ they must not fail to perform the procedure concerning leftover food;

⁽⁵³⁾ they must not deliberately cause another bhikshu to violate the rule concerning leftover food; ⁽⁵⁴⁾ they must not eat at an improper time; ⁽⁵⁵⁾ they must not eat food kept overnight; ⁽⁵⁶⁾ they must not take food for themselves and eat it; ⁽⁵⁷⁾ they must not ask for delicacies; ⁽⁵⁸⁾ they must not personally give food to non-Buddhist ascetics; ⁽⁵⁹⁾ they must not go out on business without informing others; ⁽⁶⁰⁾ they must not forcefully remain seated or sit in a concealed place within a householder’s home; ⁽⁶¹⁾ they must not sit alone with a woman; ⁽⁶²⁾ they must not deliberately cause another bhikshu to miss the proper mealtime; ⁽⁶³⁾ they must not ask for medicine beyond the prescribed limit; ⁽⁶⁴⁾ they must not go to watch a battle; ⁽⁶⁵⁾ they must not drink intoxicants;

⁽⁶⁶⁾ they must not frolic in the water; ⁽⁶⁷⁾ they must not tickle one another; ⁽⁶⁸⁾ they must not refuse to heed admonition; ⁽⁶⁹⁾ they must not threaten others; ⁽⁷⁰⁾ they must not bathe beyond the prescribed limit; ⁽⁷¹⁾ they must not kindle a fire in the open; ⁽⁷²⁾ they must not playfully hide other people’s belongings; ⁽⁷³⁾ after giving away a robe, they must not seize it back; ⁽⁷⁴⁾ they must not wear a new robe before dyeing it a subdued color; ⁽⁷⁵⁾ they must not deliberately cause another bhikshu to harbor doubt and remorse; ⁽⁷⁶⁾ they must not conceal another person’s offense; ⁽⁷⁷⁾ they must not confer full ordination upon someone under twenty years of age; ⁽⁷⁸⁾ they must not initiate disputes; ⁽⁷⁹⁾ they must not travel with criminals;

⁽⁸⁰⁾ they must not associate with a bhikshu who holds wrong views; ⁽⁸¹⁾ they must not shelter a shramanera who has been expelled; ⁽⁸²⁾ they must not reject another person’s admonition; ⁽⁸³⁾ they must not berate the person reciting the precepts; ⁽⁸⁴⁾ they must not fail to study the precepts; ⁽⁸⁵⁾ they must not oppose a valid karma procedure; ⁽⁸⁶⁾ they must not fail to send their consent; ⁽⁸⁷⁾ after sending their consent, they must not give rise to regret; ⁽⁸⁸⁾ they must not abruptly enter the royal palace; ⁽⁸⁹⁾ they must not handle gold or silver; ⁽⁹⁰⁾ they must not enter a village at an improper time; ⁽⁹¹⁾ they must not sleep on a high bed; ⁽⁹²⁾ they must not use kapok cotton to make blankets or pillows; ⁽⁹³⁾ they must not make needle cases from animal bones or teeth;

⁽⁹⁴⁾ they must not make a robe for covering sores larger than the prescribed size; ⁽⁹⁵⁾ they must not make a robe as large as the Buddha’s robe; ⁽⁹⁶⁾ they must not have a bhikshuni beg for food on their behalf; ⁽⁹⁷⁾ they must not go to seek alms at the homes of poor trainees; ⁽⁹⁸⁾ they must not accept offerings from donors in dangerous places; ⁽⁹⁹⁾ they must not fail to wear their robes properly; ⁽¹⁰⁰⁾ they must not enter a householder’s home wearing their robes inside out; ... and so forth, up to ⁽¹⁰¹⁾ they must not teach the Dharma to people displaying disrespectful behavior, such as holding an umbrella, carrying a staff, carrying a knife, and so forth.

Thus, of the bhikshu’s two hundred and fifty precepts, apart from six rules that offer little benefit, involve little activity, and provide few expedient means, bodhisattva bhikshus must study the remaining two hundred and forty-four precepts together with shravaka bhikshus. If they do not study them, they are still judged guilty in the same manner as shravaka bhikshus, because bodhisattva bhikshus are not bodhisattva shramaneras or bodhisattva upasakas!

As this is so for bodhisattva bhikshus, the same must also apply to bodhisattva bhikshunis. Bodhisattva shikshamanas must study the six Dharmas together, while bodhisattva shramaneras must study the ten precepts together. A kausheya robe, also called a silk-worm robe, is a robe woven from silk.

Here, one is permitted to keep it only for the sake of sentient beings, but is not permitted to wear it oneself. This matter is clearly stated in the Mahaparinirvana Sutra, and earnest admonitions are also given in the Great Buddha Crown Sutra (Shurangama Sutra). Be careful!

Be careful!

Furthermore, although bodhisattva bhikshus are said not to train in common in the precepts concerning few desires, few activities, and few possessions, they must still perform the formal declaration of purification for stored articles. The Treatise on the Bodhisattva Stages says: “Regarding stored articles, since they are impure possessions, a bodhisattva should first purify his mind and make a pure offering of them to the Buddhas and bodhisattvas of the ten directions.” This is similar to a bhikshu making a pure offering of his existing possessions to his two preceptors and acharyas.

The Nirvana Sutra also says: “Although storing possessions is permitted, they must still be given in pure offering to a donor.” The Supplementary Notes of Venerable Jingxi says: “Someone asks: ‘I do not regard the things I accumulate as my own but use them only for beneficial purposes. Why, then, must I perform the formal declaration of purification?’ The reply is: ‘If you say that these possessions do not belong to you, why do you not give them all away?

Moreover, you say that you use them only to benefit others, so why do you not offer them to the Three Jewels and the poor, but instead conceal them securely in a private room and lock them tightly in trunks and chests? If you truly consider them the possessions of others yet take and use them, you incur the offense of stealing. If you consider them your own possessions, you violate the formal declaration of purification.

This is utterly contrary to the prohibitions established by the Buddhas.’” Neither the Mahayana nor the Hinayana accepts such a person, and practitioners of none of the three capacities—higher, intermediate, or lower—include him among their ranks. If one renounces the household life in this manner, is it not entirely in vain? The Admonitions for the Monastic Gate also says: “Nowadays, those who expound the Dharma all pursue fame and gain, shamelessly practicing the five wrong means of livelihood ^[2].

Most accumulate the eight impure things ^[3]. Their trunks and chests are filled entirely with possessions that violate the formal declaration of purification. They disregard the precepts and make light of their own spiritual nature.

They themselves will bring suffering upon themselves. Who understands that karmic retribution is fashioned by the mind’s conceptions? Can they possibly disbelieve that effects arise from causes?

We presently see people who, as soon as the kasaya leaves their bodies, fall into hell, where sheets of red-hot iron wrap around them.” Moreover, both the Mahayana and Hinayana vehicles call the formal declaration of purification a purifying Dharma. If one truly possesses deep faith, how could one be afraid and refuse to practice the Tathagata’s teaching?

D9. The Precept against Living by Wrong Livelihood:

If a bodhisattva is deceitful in body and speech, whether by making a display of his physical appearance, loudly disparaging and reviling others, or using material gain to seek further offerings, and thus lives by wrong livelihood without a sense of shame or moral dread and refuses to abandon this bad habit, this is called a duskrita offense committed with a defiled mind. There is no offense when, for example, he is attempting to eliminate this bad habit and has employed many methods to eradicate it, yet because his afflictions are too powerful, the habit of wrong livelihood continues to manifest.

“Deceitful in body and speech” (Chinese: bodily and verbal flattery and crookedness) is a general description of wrong livelihood. “Making a display of his physical appearance” means either exhibiting eccentric behavior, such as standing on one leg or hopping on one foot, and so forth, or displaying signs of being hot or cold—wearing very thick robes during summer and then complaining of the heat, or wearing very thin robes during winter and then complaining of the cold—in order to elicit the donors’ pity and offerings.

All these are called bodily deceit. “Loudly disparaging and reviling others” (Chinese: disparagement and slander) means making pronouncements about auspicious and inauspicious signs, assuming an air of moral superiority, or loudly displaying authority to make others feel reverence and fear. All these are called verbal deceit.

“Using material gain to seek further gain” means speaking of one’s own merits or mentioning how many or how few offerings one has received, with the aim of moving others to make offerings. This, too, is verbal deceit. Giving things to householders or engaging in trade to seek profit are likewise manifestations of verbal deceit.

Therefore, the precept text concludes generally: “living by wrong livelihood.” Because one does not know how to honor one’s own spiritual nature, one has “no shame”; because one does not know how to emulate the sages and worthies, one has “no moral dread.” Nevertheless, this is classified only as an “offense committed with a defiled mind,” and it is not said that one “loses the bodhisattva precepts,” because although such persons live dishonestly, they have not yet forgotten their aspiration for bodhi.

If they refuse to repent, however, they will experience unwholesome karmic retribution in the future.

D10. The Precept against Restless Frivolity and Jest:

If a bodhisattva is by nature restless and frivolous and is unaccustomed to serenity, this is called a duskrita offense committed with a defiled mind. If it occurs through inattention or by mistake, it is called an offense committed with an undefiled mind.

There is no offense in such cases as these: although he has employed many methods to eliminate the habit of restless frivolity, he has still been unable to eliminate it, as explained above; he acts playfully because he wishes to dispel another person’s resentment or hostility; when someone harbors resentment toward the bodhisattva, the bodhisattva acts playfully to diminish it; upon seeing someone afflicted by sorrow and suffering, he acts playfully to bring that person relief; he assumes the same playful appearance as people of such a disposition in order to attract, assist, or eliminate their habit of jesting; or when someone suspects the bodhisattva of harboring resentment or rebellious intent, the bodhisattva acts playfully to demonstrate his impartiality.

D11. The Precept against Confused Exposition of the Bodhisattva Dharma:

If a bodhisattva says: “Bodhisattvas should not seek nirvana; they should relinquish nirvana. They should not fear the afflictions or resolutely become disenchanted with and renounce birth and death. Why?

Bodhisattvas must undergo the long course of birth and death for three asamkhyeya kalpas in order to seek unsurpassed bodhi,” this is called a duskrita offense committed with a defiled mind. Why is this so? The shravakas’ seeking of nirvana and weariness of birth and death, even multiplied hundreds of thousands and millions of times, cannot equal the bodhisattvas’ seeking of nirvana and weariness of birth and death.

This is because shravakas seek only their own benefit, whereas bodhisattvas wish to liberate sentient beings universally. Bodhisattvas cultivate an undefiled mind that far surpasses that of arhats. While remaining within birth and death, they accomplish conditioned, outflowing activities yet are still able to remain far removed from all afflictions.

Arhats cultivate an undefiled mind by attaining the unconditioned and outflow-free state and abandoning the afflictions, like a lotus growing in water; therefore, this is not difficult. Bodhisattvas, however, cultivate an undefiled mind because they wish to liberate all sentient beings. They must therefore accomplish conditioned, outflowing karma while still remaining free from afflictions, like a lotus blossoming in fire; this is exceedingly difficult.

Unless bodhisattvas delight in nirvana and are weary of the afflictions hundreds of thousands of times more intensely than shravakas, how could they perform conditioned, outflowing actions without giving rise to afflictions and karmic obstructions? If they are not weary of the afflictions, they will certainly receive the karmic results of birth and death with a defiled mind; before long, they will become deluded and lose the path to bodhi.

The assertion stated above is therefore an error of the utmost severity. Nevertheless, it is not classified here as a parajika offense because this passage refers only to an offender who gives rise to afflictions of intermediate or lesser degree. If, however, one gives rise to intensified attachment to wrong views, one violates the fourth parajika precept: “Teaching a Counterfeit Dharma and Slandering the Bodhisattva Dharma Treasury.”

D12. The Precept against Failing to Guard against Suspicion and Slander:

If a bodhisattva fails to guard against reproach and slander arising from a lack of trust, and also makes no effort to find a way to dispel them; if the bodhisattva is indeed at fault yet does not seek to dispel the reproach and slander, this is called committing a duṣkṛta offense through a defiled mind. If the bodhisattva is not at fault but nevertheless does not seek to dispel the reproach and slander, this is called an offense committed through an undefiled mind.

There is no offense in such cases as: when heterodox practitioners or evil persons malign the bodhisattva; when the bodhisattva has gone forth, goes on almsround, and cultivates wholesome causes and conditions, yet others give rise to slanderous thoughts; or when the other person gives rise to slander because they are angry or insane.

If one is indeed at fault, one must naturally correct the fault in order to dispel suspicion and slander. If one is not at fault, one must still quickly resolve that suspicion and slander. This does not apply when heterodox practitioners, evil persons, or insane persons harbor suspicion and engage in slander that cannot reasonably be dispelled.

D13. The Precept Against Failing to Discipline Sentient Beings:

If a bodhisattva observes that, as a skillful means to benefit sentient beings, it is necessary to admonish them sternly, but, fearing that they will become distressed and sorrowful, does not dare to admonish them, this is called committing a duṣkṛta offense through an undefiled mind.

There is no offense when the bodhisattva knows that admonishment would bring the other person no benefit and would only increase their distress and sorrow.

D14. The Precept Against Retaliating for Anger and Beatings:

If a bodhisattva, when reviled by another, reviles them in return; when met with another’s anger, becomes angry in return; when struck by another, strikes them in return; or when maligned by another, maligns them in return, this is called committing a duṣkṛta offense through a defiled mind.

D15. The Precept Against Failing to Apologize Properly:

If a bodhisattva has wronged another person, or although not having wronged them is misunderstood by the other person as having done so, in either case the bodhisattva must immediately apologize in the proper manner. If, because of resentment or contempt for the other person, the bodhisattva refuses to apologize, this is called committing a duṣkṛta offense through a defiled mind. If, because of laziness or timidity, the bodhisattva does not apologize, this is called an offense committed through an undefiled mind.

There is no offense in such cases as: when the bodhisattva intends to use this skillful means to discipline the other person; when the other person will accept the apology only if the bodhisattva performs an unlawful act; when the bodhisattva knows that the other person likes to provoke disputes; when the bodhisattva knows that apologizing would only make the other person even angrier; when the bodhisattva knows that the other person is gentle and patient by nature and harbors no resentment; or when the bodhisattva refrains from apologizing out of concern that the other person would become ashamed.

D16. The Precept Against Refusing to Accept an Apology:

If another person has wronged a bodhisattva but has apologized in the proper manner, yet the bodhisattva gives rise to resentment and, wishing to cause the other person sorrow, refuses to accept the apology, this is called committing a duṣkṛta offense through a defiled mind. If, because of laziness or timidity, the bodhisattva does not accept the apology, this is called an offense committed through an undefiled mind.

There is no offense in such cases as: when the bodhisattva intends to use this skillful means to discipline the other person, as explained above; or when the other person does not apologize in the proper manner and also displays an indignant attitude, and therefore the bodhisattva does not accept the apology.

In the fourth pārājika precept, one has become angry with another person and then also refuses to accept that person’s apology; therefore, it is judged a grave offense. Here, however, another person has wronged oneself and one refuses to accept their apology; therefore, it is judged only a minor offense.

D17. The Precept Against Harboring Resentment Toward Others:

If a bodhisattva gives rise to resentment toward another person and refuses to relinquish it, this is called committing a duṣkṛta offense through a defiled mind.

There is no offense when the bodhisattva is striving to eliminate resentment and, although having applied various methods to counteract it, the affliction nevertheless continues to arise, as explained above.

D18. The Precept Against Keeping Disciples Out of Greed:

If a bodhisattva keeps disciples because the bodhisattva wants them to make offerings and provide personal service, this is called committing a duṣkṛta offense through a defiled mind.

There is no offense when disciples are kept without craving their offerings and personal service.

If one is free from greed, one must examine one’s own virtue and conduct to determine whether one is qualified to be a teacher. If one accepts disciples, can one support and protect them through material resources and the Buddha-Dharma? If disciples rely upon oneself, will their supramundane merit and virtue increase? Even if one can benefit them to some extent, will this hinder one’s own advancement in cultivation? If one can benefit neither oneself nor others yet still keeps disciples, then this is merely craving their offerings and service. How could we not be cautious about this!

D19. The Precept Against Indulging in Sleep:

If a bodhisattva is indolent by nature, delights in sleeping, and observes neither proper times nor reasonable limits, this is called committing a duṣkṛta offense through a defiled mind.

There is no offense in such cases as: when the bodhisattva is ill; when the bodhisattva lacks strength; when the bodhisattva is exhausted after returning from a long journey; or when the bodhisattva is striving to eliminate the habit of sleeping but has not yet succeeded in doing so, as explained above.

D20. The Precept Against Discussing Worldly Affairs:

If a bodhisattva delights in discussing worldly affairs without regard for the time, this is called committing a duṣkṛta offense through a defiled mind. If, because of absentmindedness or confusion, the bodhisattva loses track of time, this is called an offense committed through an undefiled mind.

There is no offense in such cases as: when the bodhisattva sees others gathered in conversation and, wishing to be considerate of their feelings, listens for a short while; or when the bodhisattva briefly answers another person’s questions concerning rare and extraordinary matters.

D21. The Precept Against Accepting No Instruction from One’s Teacher:

If a bodhisattva wishes to cultivate meditative concentration but, because of resentment and arrogance, refuses to listen to the teacher’s instructions, this is called committing a duṣkṛta offense through a defiled mind. If, because of laziness or timidity, the bodhisattva does not listen to the instructions, this is called an offense committed through an undefiled mind.

There is no offense in such cases as: when the bodhisattva is ill; when the bodhisattva lacks strength; when the bodhisattva knows that the teacher’s explanation is erroneous; when the bodhisattva is personally learned and well-informed and clearly knows the method; or when the bodhisattva has previously heard the method of cultivation.

Anyone who wishes to attain a concentrated mind must follow the teacher’s instruction, only then being able to cultivate in accordance with that teaching. Never has there been a rash person who could apply themselves to practice without needing a teacher. If one thinks that the teacher’s instructions are tedious and complicated rather than concise and expeditious, and thus gives rise to resentment and arrogance and disdains to listen, this offense is even more serious than failing to listen because of laziness or timidity. How could practitioners of the Way today not be cautious regarding this point?

D22. The Precept Concerning the Arising of the Five Hindrances:

If the five hindrances arise in a bodhisattva’s mind and the bodhisattva refuses to remain vigilant and aware, this is called committing a duṣkṛta offense through a defiled mind.

There is no offense when the bodhisattva is striving to eliminate the five hindrances but has not yet succeeded, and the afflictions continue to arise, as explained above.

The five hindrances are: ⁽¹⁾ sensual desire, ⁽²⁾ anger, ⁽³⁾ sloth and torpor, ⁽⁴⁾ restlessness and remorse, and ⁽⁵⁾ doubt. The mind of sensual desire means that while cultivating meditative wisdom, the mind continually craves, clings to, and thinks about the five sense objects—forms, sounds, fragrances, tastes, and tangible objects—without the slightest pause. The mind of anger means that while cultivating meditative wisdom, one’s thoughts continually dwell upon an enemy, whom one cannot forget even for a moment.

The mind of sloth and torpor means that while cultivating meditative wisdom, body and mind feel heavy and drowsy, beyond one’s control. The restless mind means that while cultivating meditative wisdom, the three karmic activities are distracted and wandering, unable to become settled. Restlessness (Chinese: trạo cử) is not itself a hindrance (a “hindrance” means an affliction that obscures the fundamental mind); rather, because the restless mind cannot be gathered in, agitation and remorse arise.

This agitation and remorse are like a poisoned arrow and can obstruct meditative wisdom; only this is called a hindrance. The mind of doubt is of three kinds: ⁽¹⁾ doubt concerning the Dharma, thinking that the Dharma one is practicing may not necessarily enable one to attain meditative wisdom; ⁽²⁾ doubt concerning the teacher, thinking that although the teacher instructs one in methods for cultivating meditative wisdom, he himself has not yet realized those states, so how can one trust him; and ⁽³⁾ doubt concerning oneself, thinking that one’s faculties are dull and obscure and one’s karmic obstructions are deep and heavy, so how could one possibly cultivate and realize such states of meditative wisdom?

Whichever of these five states of mind arises, it can become a great obstacle to one’s practice, and one should quickly seek every means to eliminate it. If sensual desire arises, one should employ contemplation of impurity and contemplation of impermanence, suffering, and emptiness. If anger arises, one should contemplate that, in reality, there are no characteristics of self, person, and so forth.

If sloth and torpor arise, one should employ methods such as exhorting oneself, maintaining vigilance, and walking meditation. If restlessness arises, one should bind the mind to a single object and gradually bring it under control, without becoming agitated or remorseful. If doubt arises, one should reflect: ⁽¹⁾ The Dharma spoken by the Buddha is certainly not false; ⁽²⁾ although one’s teacher is an ordinary person, he can still expound the Dharma of the noble ones; and ⁽³⁾ one should regard oneself as being like a small child drinking its mother’s milk, with nothing whatsoever of which to be ashamed.

One should not hesitate before methods of cultivation merely because they are intricate and detailed. The causes and conditions from one’s previous lives are difficult to fathom and must not be underestimated. Obstacles on the path of cultivation possess no true nature, so one should not give up.

D23. The Precept against Clinging to Mundane Meditative Concentration:

If a bodhisattva regards mundane meditative concentration as possessing merit and virtue, this is called committing a duṣkṛta offense through a defiled state of mind.

Cases in which no offense is committed include: one is striving to eliminate this erroneous view but has not yet succeeded in eliminating it, as explained above.

Ordinary non-Buddhist practitioners cultivate the “contemplation of the six practices” ^[4]. The states of the four dhyanas and the four formless concentrations that they attain are called savoring meditations, because these meditative states are entirely “obscure realizations” and do not give rise to wisdom. Upon entering each state, practitioners develop attachment and craving; moreover, these states are not clearly discerned.

If disciples of the Buddha cultivate such methods as the “six wondrous Dharma gates” or the “sixteen exceptional practices,” they too will enter these states of meditative concentration. Nevertheless, they merely make temporary use of these states to counteract sensual desire or distraction, employing them as skillful means for generating genuine supramundane wisdom; they do not regard these meditative states as true merit and virtue.

If one attains these meditative states and then becomes attached to and enamored of them, how is one any different from ordinary non-Buddhist practitioners? If one clings to them, one will take birth in accordance with the corresponding state of meditative concentration and will certainly fall back from the path to Great Bodhi. How, then, could one fail to exercise caution?

D24. The Precept against Slandering the Śrāvaka Dharma:

If a bodhisattva holds or advances the following view: “A bodhisattva should not listen to, accept, or study the teachings of the śrāvakas. What need does a bodhisattva have for the teachings of the śrāvakas?” this is called committing a duṣkṛta offense through a defiled state of mind. Why is this so? A bodhisattva listens even to the teachings of non-Buddhists, how much more so to the Buddha’s teachings?

Cases in which no offense is committed include: one is studying the bodhisattva Dharma treasury and has not yet had an opportunity to study the teachings of the śrāvakas.

D25. The Precept against Abandoning the Mahayana to Study the Hinayana:

If a bodhisattva does not seek skillful means to study the teachings of the bodhisattvas but instead neglects and abandons them, turning to concentrate exclusively on studying the teachings of the śrāvakas, this is called committing a duṣkṛta offense through a non-defiled state of mind.

Precept 24, against slandering the śrāvaka precepts and Dharma, entails losing the principles of both the Mahayana and the Hinayana; therefore, it is an offense committed with a defiled mind. In the present precept, however, abandoning the Mahayana to study the Hinayana, since the Hinayana is a stairway leading upward to the Mahayana, constitutes an offense only when committed with a non-defiled mind. Upon considering this precept, one should understand that practitioners of later ages who pride themselves on following the Mahayana and declare, “There is no need to be constrained by the Hinayana’s minor details of precept observance,” have strayed exceedingly far from the instructions of the Blessed One!

D26. The Precept against Failing to Study the Buddhadharma:

If a bodhisattva neglects and refuses to study the Buddha’s teachings, turning instead to study the false treatises of non-Buddhists and worldly books, this is called committing a duṣkṛta offense through a defiled state of mind.

Cases in which no offense is committed include: one possesses superior wisdom and can study the Buddhadharma very quickly; one has studied the Buddhadharma for a long time and has not yet forgotten it; one has fully contemplated and examined the Buddhadharma and attained unshakable wisdom; or, each day, one devotes two portions of one’s time to studying the Buddhadharma and one portion to studying worldly books. Conversely, if a bodhisattva has become thoroughly versed in worldly books and the false treatises of non-Buddhists, then becomes attached to and engrossed in them without letting go and does not regard them as dregs or poison, this is called committing a duṣkṛta offense through a defiled state of mind.

The Vinaya treasury states: “For the purpose of subduing non-Buddhists, it is permitted, during the three periods of each day, to devote one period to studying worldly and non-Buddhist books.” Nevertheless, one must not allow non-Buddhist ideas to sway the mind and give rise to erroneous views. If one wishes to subdue non-Buddhists, one must not become attached to their views. One should understand that worldly and non-Buddhist books cannot enable beings to escape birth and death; therefore, they must be regarded as poison and as refuse.

D27. The Precept against Disbelieving the Profound Buddhadharma:

If a bodhisattva, upon hearing the profound and true meaning of the bodhisattva teachings, and also hearing that the Buddhas and bodhisattvas possess immeasurable spiritual powers, refuses to believe or accept them and disparages them, saying, “These things are of no benefit, were not spoken by the Buddha, and cannot bring peace and happiness to sentient beings,” this is called committing a duskrta offense through a defiled state of mind.

Such disparagement arises from improper thought, or from following another person’s incitement to disparage them; consequently, one cannot give rise to true understanding of the supreme, profound meaning of the bodhisattva teachings. A bodhisattva should have faith in the profound bodhisattva teachings, with a mind free from deceit, and say: “I am utterly mistaken, blind, and devoid of wisdom. The Tathagata possesses the wisdom-eye and expounds the Dharma of ultimate meaning in accordance with sentient beings.

For sentient beings of inferior capacities, the Tathagata has other skillful means by which to teach and transform them. How could I give rise to a mind of disparagement?” The bodhisattva should recognize their own ignorance, mindfully contemplate the Dharma seen and known by the Tathagata, and accord with it in right faith. This is called not committing an offense.

The profound meaning is that both phenomena and principle transcend conceptual consciousness and are far removed from worldly views and interpretations. The true meaning is that all phenomena in their entirety are the essential principle of the Dharma-realm, and that the three truths—the conventional truth, the ultimate truth, and the truth of the Middle—are perfectly integrated and inconceivable. For example, the sutras say, “The afflictions are themselves bodhi,” or “Birth and death are themselves nirvana,” and so forth.

That the Buddhas and bodhisattvas possess immeasurable spiritual powers means that the entire essential principle of the Dharma-realm manifests as extraordinary phenomena, mutually embracing and containing one another without end. As the sutras say, “Upon the tip of a hair appear the lands of the Buddhas,” or “Seated within a mote of dust, one turns the Great Dharma Wheel,” and so forth. In brief, the Mahayana Tripitaka contains many such extraordinary and transcendent phenomena and principles.

Although practitioners studying the Mahayana may not be able to understand them immediately, they should nevertheless regard them with reverence and faith, and must not disparage them merely because they do not understand them. Let these words be conveyed to practitioners of future generations: you must be especially careful concerning this point!

D28. The Precept against Praising Oneself and Disparaging Others:

If a bodhisattva, out of greed or anger, praises their own virtues or disparages and insults others, this is called committing a duskrta offense through a defiled state of mind.

Cases in which no offense is committed include: disparaging and refuting non-Buddhist teachings while extolling the Buddha-Dharma; using this skillful means to discipline another, as explained above; or causing those who have not yet developed faith in the Buddha-Dharma to give rise to faith, and causing those who already possess faith to strengthen it.

Praising one’s own virtues means that, although one truly possesses good qualities, one praises oneself out of greed for offerings and gain. Disparaging and insulting others means that, although the other person truly has shortcomings or faults, one disparages and insults them because one harbors resentment and anger. Because these two actions do not occur together, the offense is considered light.

If, however, one praises oneself out of greed while simultaneously disparaging others, one commits the first grave precept. Only when one compares the Buddha-Dharma with non-Buddhist teachings, elucidating and extolling the Buddha-Dharma while criticizing non-Buddhist teachings, is this called refuting the false and revealing the true; in such a case, no precept is violated. Furthermore, if by praising oneself or criticizing another—not for the sake of offerings or gain—one can cause those who have not yet developed faith in the Buddha-Dharma to give rise to faith, and cause those who already believe in the Buddha-Dharma to strengthen their faith, no precept is violated.

Nevertheless, one must truly understand the other person’s capacities before temporarily employing this method; it must not be misused as an ordinary practice.

D29. The Precept against Failing to Attend Dharma Teachings Because of Arrogance:

If a bodhisattva hears that the Dharma is being expounded or that the Buddha-Dharma is being discussed somewhere, but does not go to listen because of arrogance or anger, this is called committing a duskrta offense through a defiled state of mind. If the bodhisattva does not go to listen because of laziness or timidity, this is called committing an offense through an undefiled state of mind.

Cases in which no offense is committed include: even if one listened, one would not understand; one is ill; one lacks the strength; one knows that the Dharma teacher speaks only erroneous and inverted doctrines; one wishes to accommodate the Dharma teacher’s feelings; one has heard the teaching many times before and already clearly understands its meaning; one is widely learned and has heard much; having heard the teaching, one is presently contemplating its meaning; one is presently practicing in accordance with the teaching; one is cultivating meditative concentration and does not wish to interrupt it temporarily; or one’s faculties are dull, so that one does not understand and cannot retain the teachings. In these cases, not going to listen does not constitute an offense.

D30. The Precept against Disparaging a Dharma Teacher:

If a bodhisattva looks down upon a Dharma teacher, fails to give rise to a respectful mind, ridicules and disparages the teacher, and claims that the Dharma teacher merely clings to the literal words without clearly understanding their true meaning, this is called committing a duskrta offense through a defiled state of mind.

Among those who expound the Buddha-Dharma, some are profound and excellent in both literary expression and meaning; some expound profound meaning although their literary expression may be somewhat crude; and some possess exquisite literary expression although the meaning they convey may be rather shallow. Therefore, one who listens to the Dharma should “grasp the meaning and forget the words,” contemplating the meaning of the teaching without becoming constrained by its wording. If one ridicules and disparages a Dharma teacher because the teacher’s literary expression is crude, this is truly a very grave fault.

D31. The Precept against Refusing to Work Together with Others:

A bodhisattva has four methods for embracing and protecting sentient beings: first, embracing through generosity; second, embracing through kind speech; third, embracing through beneficial conduct; and fourth, embracing through working together. This precept concerns embracing through working together.

If a bodhisattva who upholds the precepts of moral discipline sees others engaged in work but, out of anger, refuses to participate—whether in planning work, traveling together along the same route, conducting lawful business, cultivating the land, reconciling disputes, participating in joyful gatherings, or performing charitable work—and refuses to take part or contribute, this is called committing a duskrta offense through a defiled state of mind. If the bodhisattva does not participate because of laziness or timidity, this is called committing an offense through an undefiled state of mind.

Cases in which no offense is committed include: one is ill; one lacks the strength; the other person is fully capable of managing alone; the other person has many helpers; the work being done is unlawful or unrighteous; one wishes to use this skillful means to discipline the other person, as explained above; one has already promised to help someone else; the other person presently bears resentment toward oneself; one is cultivating wholesome practices and does not wish to interrupt them temporarily; one’s disposition and faculties are dull; one wishes to accommodate the feelings of the community; or one is complying with the regulations of the Sangha. In all these cases, no offense is committed.

Here, engaging in lawful commerce, farming, and so forth are activities of householders, and only householder bodhisattvas should participate in them together with others. As for such activities as traveling together along the same route, reconciling disputes, attending auspicious gatherings, and so forth, both householder and monastic bodhisattvas should participate. There are twelve cases in which no offense is committed, as clearly stated in the text of the precept.

D32. The Precept against Failing to Care for the Sick:

Here, the case of failing to care for those suffering from poverty is also clearly discussed.

If a bodhisattva sees a person afflicted by illness and, out of anger, does not go to care for and inquire after them, this is called committing a duskrita offense through a defiled state of mind. If, because of laziness or timidity, the bodhisattva does not care for or inquire after them, this is called an offense committed through an undefiled state of mind.

No offense is committed in such cases as these: the bodhisattva is ill; lacks strength; has instructed someone with sufficient strength to care for the sick person; knows that the sick person has relatives who can care for them; the sick person has sufficient strength to care for themselves; the illness frequently recurs; the person suffers from a chronic illness; the bodhisattva is cultivating a supreme Dharma method and does not wish to interrupt it temporarily; the bodhisattva is engaged in cultivation but, because their faculties are dull, has not yet been able to understand clearly or retain what has been received, and their mind has not yet become settled; or the bodhisattva had previously promised to care for another sick person.

In all these cases, no offense is committed. The same applies when encountering a person suffering from poverty.

“Their mind has not yet become settled” is rendered in the Yogacara Bodhisattva Precepts as “unable to collect the mind and cultivate meditative concentration.” This means that those of dull faculties, though they strive to bind the mind to a single object, still find it difficult to settle the mind.

D33. The Precept against Failing to Admonish Evildoers:

If a bodhisattva sees sentient beings creating evil karma that will bear fruit in this life or in a future life and, out of resentment, refuses to explain right principles to them so that they may reform, this is called committing a duskrita offense through a defiled state of mind.

No offense is committed in such cases as these: the bodhisattva lacks wisdom; lacks strength; has instructed someone else to explain the matter to them; knows that the other person will reform on their own; knows that the other person is associating with a spiritual friend; wishes to employ this skillful means to discipline the other person, as explained above; knows that if the truth is spoken, the other person will not reform but will instead become resentful; if the truth is spoken, they will retaliate with malicious words; they will misunderstand and act contrary to the intended meaning; the other person is entirely devoid of respect; or the bodhisattva knows that the other person is obstinate and unwilling to accept what is wholesome.

Karma capable of bringing about retribution in this life is called evil karma of this life; karma capable of bringing about retribution in a future life is called evil karma of a future life. Furthermore, committing the karmic acts of killing, stealing, sexual misconduct, and false speech is called creating evil karma of this life. Aspiring to be reborn in a future life in the human or heavenly realms in order to enjoy pleasures, longevity, and so forth, and therefore cultivating generosity, meditative concentration, and the like, is called creating evil karma of a future life.

Those who create evil karma of this life do so because they are deluded concerning karmic fruition; one should explain to them the true worldly law of cause and effect. Those who create evil karma of a future life do so because they are deluded concerning ultimate truth; one should explain to them the true supramundane law of cause and effect.

D34. The Precept against Failing to Repay Kindness:

If a bodhisattva has received another person’s kindness but does not know to repay it with an equal or greater kindness, this is called committing a duskrita offense through a defiled state of mind. If, because of laziness or timidity, the bodhisattva fails to repay it, this is called an offense committed through an undefiled state of mind.

No offense is committed in such cases as these: although wishing to repay the kindness, the bodhisattva lacks the ability; wishes to use this skillful means to discipline the other person; or, although wishing to repay the kindness, the other person will not accept it.

D35. The Precept against Failing to Console Those in Distress:

If a bodhisattva sees sentient beings encountering difficulties concerning their relatives or their finances and livelihood and, out of resentment, does not help them resolve their difficulties and relieve their anxiety, this is called committing a duskrita offense through a defiled state of mind. If, because of laziness or timidity, the bodhisattva does not help them, this is called an offense committed through an undefiled state of mind.

The cases in which no offense is committed are as explained under the precept “Failing to Work Together with Others.”

D36. The Precept against Failing to Give Material Possessions:

If a bodhisattva is approached by someone requesting food or clothing and, out of anger, refuses to give, this is called committing a duskrita offense through a defiled state of mind.

No offense is committed in such cases as these: the bodhisattva has no possessions to give; the other person asks for unlawful or useless things; the bodhisattva wishes to use this skillful means to discipline the other person; the bodhisattva knows that the other person is a lawbreaker and therefore, in compliance with the laws of the state, does not give; or the bodhisattva is complying with the regulations of the Sangha.

Although the bodhisattva does not give, neither do they disparage the person; therefore, only a minor offense is established. Furthermore, the stinginess may be only of a middling or lesser degree, rather than of the highest degree. There are six cases in which no offense is committed, as clearly set forth in the text of the precept.

D37. The Precept against Failing to Care for Disciples in Accordance with the Dharma:

If a bodhisattva who maintains disciples, out of anger, refuses to instruct them in accordance with the Dharma and does not, at appropriate times, go to brahmins and householders to request clothing, food, bedding, medicine, and lodging to provide for the disciples, this is called committing a duskrita offense through a defiled state of mind. If, because of laziness, timidity, or heedlessness, the bodhisattva does not care for them, this is called an offense committed through an undefiled state of mind.

No offense is committed in such cases as these: the bodhisattva wishes to use this skillful means to discipline the disciples, as explained above; is complying with the regulations of the Sangha; is ill; lacks strength; has instructed someone else to care for them; the disciples have sufficient strength, receive help from many people, and can themselves request the necessities they require; the disciples retain and clearly understand the teachings they have received; or adherents of other paths have come to eavesdrop on the Dharma and cannot be disciplined. In these cases, no offense is committed by not caring for them.

If a bodhisattva cultivates the practice of seclusion and does not accept disciples, that is the end of the matter. If disciples have been accepted, however, the bodhisattva should embrace and protect them through two means: the Buddha-Dharma and material provisions. Through the Buddha-Dharma means instructing the disciples, in accordance with the Dharma, to cultivate morality, meditative concentration, and wisdom.

Through material provisions means supplying the disciples with the four requisites: food, clothing, lodging, and medicine. The cases in which an offense is or is not committed are clearly stated in the text of the precept. “Adherents of other paths who have come to eavesdrop on the Dharma” means that the disciples were originally adherents of other paths who, in disguise, asked to become disciples with the intention of secretly hearing the true Dharma and adding elements of it to their false teachings.

Because the bodhisattva previously lacked the knowledge of others’ minds or the divine eye, they mistakenly accepted such persons. Now that these persons cannot be disciplined, the bodhisattva does not teach them the Buddha-Dharma or provide them with the four requisites; in this case, no precept is violated.

D38. The Precept against Failing to Accommodate Others:

This is the practice of “beneficial conduct” among the four means of attraction. In Samantabhadra’s Ten Great Kings of Vows, it is called “accommodating living beings.” It should be understood that when living beings have some need and one comes to assist them, this is called working together; when living beings have some aspiration and one acts to fulfill it for them, this is called accommodating them.

If a bodhisattva, out of resentment, refuses to accommodate others, this is called committing a duṣkṛta offense through a defiled state of mind. If, out of laziness or timidity, the bodhisattva fails to accommodate them, this is called an offense committed through an undefiled state of mind.

There is no offense in such cases as: the other person wishes to do something contrary to the Dharma; the bodhisattva is ill; the bodhisattva lacks the strength; the bodhisattva is complying with the regulations of the Sangha; although the other person is acting in accordance with the Dharma, this might incite many others to act contrary to the Dharma; the bodhisattva wishes to discipline non-Buddhists; or the bodhisattva wishes to use this skillful means to discipline the other person.

D39. The Precept Against Failing to Rejoice in Merit:

If a bodhisattva clearly knows that a living being truly possesses merit, but, out of resentment, refuses to tell others about it; or, on hearing someone praise that person, refuses to join in and express agreement, this is called committing a duṣkṛta offense through a defiled state of mind.

There is no offense in such cases as: knowing that the other person does not wish to be praised and therefore respecting that person’s wishes; being ill; lacking the strength; wishing to use this skillful means to discipline the other person, as explained above; complying with the regulations of the Sangha; knowing that praise might cause the other person’s afflictions to arise, make the person excessively elated, or give rise to arrogance, and therefore neither speaking of nor praising the person in order to diminish these faults; the other person’s conduct appears meritorious but is actually without merit; the person’s words appear wholesome but are not truly wholesome; wishing to refute the wrong views of non-Buddhists;

or waiting until the other person has finished speaking or acting before offering praise.

D40. The Precept Against Failing to Restrain Living Beings:

If a bodhisattva sees that a living being needs to be admonished, restrained, punished, or expelled, but, out of partiality, does not admonish that person; or, although admonishing the person, does not restrain them; or, although restraining the person, does not punish or expel them, this is called committing a duṣkṛta offense through a defiled state of mind. If the bodhisattva fails to act because of laziness, timidity, or negligence, this is called an offense committed through an undefiled state of mind.

There is no offense in the following cases: knowing that the other person is obstinate and cannot be disciplined, will not listen to reason, cannot be instructed, and frequently gives rise to resentment; wishing to await an appropriate opportunity; fearing that imposing punishment might give rise to conflict, contention, or litigation; fearing that it might provoke a dispute or disrupt the harmony of the Sangha; or knowing that the other person is not deceitful, possesses a sense of shame, and will gradually reform. In these cases, there is no offense in refraining from admonishment or punishment.

Offenses are of three grades. A minor offense calls for admonishment; an intermediate offense calls for restraint through a light penalty; and a grave offense calls for punishment through a comparatively severe penalty, or expulsion. Furthermore, if an offense was committed inadvertently, it may be forgiven.

Therefore, an offender should first be admonished. If, after being admonished, the offender refuses to reform, that person should be restrained. If, after being restrained, the offender still refuses to reform, that person should be punished or expelled.

If, because of excessive attachment arising from kinship or because one has received offerings from the other person, one forgives and overlooks the offense, this is called an offense committed through a defiled state of mind and must be judged a grave defilement.

D41. The Precept Against Failing to Use Spiritual Powers to Embrace Living Beings:

If a bodhisattva has attained various spiritual powers, the bodhisattva should frighten those who need to be frightened and embrace those who need to be embraced, so that they may diligently practice and thereby be able to repay the kindness of their benefactors. If the bodhisattva does not use spiritual powers to frighten or embrace them, this is called committing a duṣkṛta offense through an undefiled state of mind.

There is no offense in such cases as: knowing that if spiritual powers were used, the other person would become even more attached; that their use would cause non-Buddhists to slander the Buddha Dharma and increase their wrong views; or that they would cause the other person to become so frightened as to lose their sanity, or would intensify the person’s fear and suffering. In these cases, there is no offense in refraining from manifesting spiritual powers.

Even bodhisattvas who have attained spiritual powers may still violate the precepts. Therefore, it should be understood that only the Buddhas can bring the perfection of morality to its ultimate and complete fulfillment.

C3. Concluding Questions:

Bodhisattvas! The duṣkṛta precepts have now been stated. If any bodhisattva violates any one of these precepts, that bodhisattva must perform the rite of repentance for a duṣkṛta offense. If the bodhisattva does not repent, the offense will obstruct the bodhisattva precepts.

I now ask the assembly: Is there purity herein? (Ask three times.)

Bodhisattvas! There is purity herein, for all remain silent. This matter should be acknowledged as such.

Among the duṣkṛta precepts, if one violates even a single precept, one should repent immediately. If one does not repent, although the essence of the precepts is not lost, the offense may still obstruct the bodhisattva precepts. Just as dust dims the face of a mirror and clouds and mist obscure the sun, it causes the practitioner’s bodhisattva path to lose its clarity.

One should not take minor offenses lightly, thinking that they bring no calamity. Though drops of water are small, they gradually fill a great jar. If one repeatedly transgresses and refuses to give rise to weariness toward violating the precepts, minor offenses will gradually accumulate into grave offenses and may still cause the essence of the precepts to be lost.

This is clearly explained in the Bodhisattva Karmavācā. How, then, could one fail to be cautious?

B3. Conclusion Clarifying the Essential Purport. This has three parts:

C1. Conclusion Clarifying the Function of the Precepts:

Bodhisattvas! I have stated the four pārājika dharmas and the bodhisattva duṣkṛta dharmas. This is the mātṛkā expounded by the Blessed One Maitreya: the precepts that encompass moral discipline, the precepts that encompass wholesome dharmas, and the precepts that encompass living beings. These precepts can give rise to bodhisattva conduct and bring the bodhisattva path to fulfillment.

To give rise to bodhisattva conduct means that all practices become fully adorned; this occurs through the power of the Buddha-nature as the conditioning cause. To bring the bodhisattva path to fulfillment means that the Buddha-nature becomes supremely complete; this occurs through the power of the Buddha-nature as the revealing cause and is also a function of these precepts. Therefore, it should be understood that the function of the precepts is exceedingly great.

C2. Exhortation Clarifying the Essential Attitude for Upholding the Precepts:

Bodhisattvas! Those who wish to give rise to the resolve to seek the fruit of unsurpassed, complete, perfect enlightenment should skillfully uphold these precepts.

Those who uphold these precepts should not entertain the notion that this is the age of the Semblance Dharma or the Final Dharma.

Because one gives rise to the aspiration for great bodhi, one can accomplish pure observance of the precepts; because one accomplishes pure observance of the precepts, one can accomplish the path of unsurpassed bodhi. These matters mutually depend upon one another and cannot be separated even temporarily. The Age of the Semblance Dharma and the Age of the Final Dharma are merely the false, discriminating views of sentient beings.

If one has already formed the aspiration to safeguard the sublime precepts of the bodhisattva, one must naturally contemplate deeply “the eternally abiding Dharma-nature,” just as when the Buddha was still in the world, without any difference whatsoever. Thus it is said, “The Dharma assembly at Vulture Peak is still in progress and has never dispersed.” How could one entertain the notion that this is the Age of the Semblance Dharma or that the Buddhadharma is coming to an end, thereby excusing oneself and refusing to uphold the precepts with strict care!

C3. Conclusion clearly stating the benefits of safeguarding the precepts:

Because strict observance of the precepts can cause the true meaning of the Age of the Semblance Dharma to shine forth and can ensure that the True Dharma is never extinguished, the mind will thereby become settled, and one will personally accomplish the Buddha path. One must always diligently teach and transform sentient beings without weariness; after completing wholesome karma, one will soon perfect the fruit of Buddhahood.

If one safeguards these precepts, one can cause the true meaning of the Age of the Semblance Dharma to shine forth, just as though the True Dharma still remained in the world, without any difference whatsoever; one can cause the Tathagata’s True Dharma to abide perpetually in the world and never be extinguished. Because the practitioner constantly abides in the True Dharma, the mind becomes settled, and one can personally accomplish the Buddhadharma; this is ultimate benefit for oneself.

Furthermore, by using these precepts to teach and transform sentient beings, one will certainly possess skillful means and will never feel weary or fatigued in the work of propagating the Dharma; this is ultimate benefit for others. The settling of the mind comes from the power of the category of precepts that encompasses moral discipline; personally accomplishing the Buddhadharma comes from the power of the category of precepts that encompasses wholesome dharmas; teaching and transforming sentient beings without weariness comes from the power of the category of precepts that encompasses sentient beings.

Because these three categories of precepts accomplish the two benefits, the practitioner’s wholesome karma will become steadfast and ultimate. How, then, could there be any doubt about soon attaining the fruit of Buddhahood! This truly surpasses imagination.

The benefits of safeguarding the precepts are indeed immeasurably great!

Postscript

Previously, while residing on Mount Jiuhua, I composed the Combined Commentary on the Brahma’s Net Sutra. I incorporated all the provisions concerning allowances, prohibitions, observance, and transgression found in this Precept Text into the ten major precepts and forty-eight minor precepts. Recently, because this Precept Text is recited every half-month and many people still do not clearly understand the precepts contained herein, they earnestly implored me to compose a brief explanation of its essential points.

Fearing repetition, I declined several times, but they continued to press their request, saying: “Sentient beings in the Age of the Final Dharma have dull and obscured faculties and cannot read the entire Combined Commentary. Why do you not adapt to the needs of the time and help those who recite the precepts gain a general understanding of their main meaning? Perhaps through this they may avoid committing the offense of ‘remaining ignorant through failure to study’!” Therefore, I recorded the most essential points to benefit beginners.

Nevertheless, one who is a bodhisattva bhiksu should study the entire Vinaya treasury of both the Mahayana and the Hinayana. Even bodhisattva sramaneras and bodhisattva upasakas should extensively study the Mahayana sutras and Vinaya. How could they cling merely to this tiny drop of water, deem it sufficient, and thereby lose the great ocean?

On a summer day in the Xinmao year, Ouyi Zhixu wrote this at Changgan Vihara.

Notes:

^[1] Noble wealth: the seven treasures of the noble ones: ⁽¹⁾ faith, ⁽²⁾ precepts, ⁽³⁾ learning, ⁽⁴⁾ moral shame, ⁽⁵⁾ moral dread, ⁽⁶⁾ relinquishment, and ⁽⁷⁾ wisdom.

2 The five improper practices: ⁽¹⁾ feigning unusual appearances to seem extraordinary; ⁽²⁾ boasting of one’s own merit and virtue, practicing divination and physiognomy, and predicting fortune and misfortune; ⁽³⁾ speaking boastfully and deliberately displaying authority; ⁽⁵⁾ boasting of the offerings one has received in order to stir the minds of others. All are undertaken for the purpose of seeking material gain and support.

^[3] The eight defilements: the eight impure practices of religious practitioners: ⁽¹⁾ purchasing fields and houses; ⁽²⁾ cultivating plants and trees; ⁽³⁾ storing grain; ⁽⁴⁾ keeping male and female servants; ⁽⁵⁾ raising livestock; ⁽⁶⁾ accumulating money and precious jewels; ⁽⁷⁾ amassing inlaid or ornamented objects, or objects made of ivory, animal horn, and so forth; ⁽⁸⁾ storing bronze pots and iron pans for cooking one’s own food.

^[4] The contemplation of the six aspects: contemplating the lower realm as coarse, painful, and obstructive in order to give rise to disenchantment; contemplating the higher realm as peaceful, wondrous, and transcendent in order to give rise to joyful aspiration.