菩薩善戒經

CHAPTER TWENTY-SIX

VENERABLE UPALI ASKS ABOUT THE PROCEDURE FOR RECEIVING THE PRECEPTS

AND THE RESTRICTIONS AND PERMISSIONS PERTAINING TO THE BODHISATTVA PRECEPTS

A great bodhisattva who wishes to perfect the precepts of moral restraint, the precepts of cultivating wholesome dharmas, and the precepts of benefiting sentient beings must first fully undertake the training in the precepts of a lay devotee, the precepts of a novice, and the precepts of a bhiksu.

To say that one may receive the novice precepts without first receiving the lay precepts is truly mistaken. Likewise, it is improper to say that one may receive the bhiksu precepts without having fully received the novice precepts. It is also unreasonable to say that one may receive the bodhisattva precepts without having fully received the three preceding levels of precepts.

It is like a four-story tower: it is hardly possible to build the second story without relying upon the first. Likewise, to build the third story without proceeding from the second, or to build the fourth without relying upon the third, is entirely unreasonable.

After a bodhisattva has fully received these three kinds of precepts, if he wishes to receive the bodhisattva precepts, he should do so wholeheartedly, taking non-attachment as the foundation. His mind must relinquish both internal and external possessions. If he does not relinquish them, or if he has not fully received the three preceding kinds of precepts, he can never obtain the bodhisattva precepts.

One who wishes to receive the bodhisattva precepts should carefully examine himself, as well as the capacity of his own understanding, to determine whether he is capable of receiving, practicing, and preserving them. If he is capable, he should make a vow and voluntarily receive the bodhisattva precepts before the Three Jewels.

At that time, he should go to a secluded place, bow to the Buddhas of the ten directions, and face east (or face whichever direction the Buddha image faces). Before the Buddha image, he should kneel with his knees touching the ground, join his palms before his chest, and say as follows:

May the Buddhas, bodhisattvas, and the venerable Sangha bear witness for me:

I, whose Dharma name is …, seek the bodhisattva precepts. I have fully received the upasaka precepts and have fulfilled the practices required of one possessing a modest degree of learning. Therefore, from the Buddhas and bodhisattvas of the ten directions, I seek the bodhisattva precepts.

All the Buddhas and bodhisattvas of the ten directions now examine and know my mind. If I lack a mind of faith, have abandoned the bodhicitta, or harbor an evil, deceitful mind, I beseech you not to confer the precepts upon me. If I possess none of these states of mind, may the Buddhas and bodhisattvas have compassion for me and confer upon me the bodhisattva precepts. (Make one bow.)

(Repeat this declaration a second and then a third time. After each declaration, make one bow.)

After making this declaration three times, stand silently for a short while and concentrate the mind upon the Buddhas and bodhisattvas of the ten directions. Then kneel and declare:

The Buddhas and bodhisattvas have now conferred the bodhisattva precepts upon me. Why is this so? Because the Buddhas and bodhisattvas of the ten directions have examined my mind through their knowledge of others’ minds. Since my mind is sincere, I know that, out of compassion, the Buddhas and bodhisattvas have already conferred the precepts upon me.

I now have no teacher to instruct me; the Buddhas and bodhisattvas of the ten directions are my teachers. May you compassionately bear witness for me. (Make one bow.)

(Repeat the declaration above a second and then a third time, making one bow after each declaration.)

At that time, the Buddhas and bodhisattvas will manifest an auspicious sign—such as a gentle, cooling breeze blowing from the four directions—to indicate that the precepts have been obtained.

The Buddhas and bodhisattvas of the ten directions proclaim to the entire assembly:

In that world there is a bhiksu named … who has sincerely received the bodhisattva precepts. Out of compassion for him, we have conferred the Dharma of the precepts upon him. Since he now has no teacher to instruct him, we shall serve as his teachers and protect our Dharma disciple.

(This concludes the voluntary reception of the bodhisattva precepts before the Three Jewels. The recipient rises, bows to the Buddha, dedicates the merit, and so forth. This is called the method of seeking the bodhisattva precepts through a self-administered karman.)

Please note: The method described above for receiving the precepts before images of the Buddha and bodhisattvas applies to one who has received the bhiksu precepts but has not yet received the bodhisattva precepts. When he wishes to receive the bodhisattva precepts, he may seek them himself before the Three Jewels only if there is no ordination platform anywhere nearby, if there is no precept master within hundreds or thousands of kilometers who can transmit them, or if, because of turmoil and displacement, he cannot travel far.

If there is a precept master who has received the bodhisattva precepts, yet the candidate does not approach and request that master to perform the rite and bear witness, but instead seeks the precepts by himself before images of the Buddha and bodhisattvas, this is improper, for it shows disrespect toward one who received the precepts before him.

Regarding seeking to receive the precepts oneself before images of the Buddha and bodhisattvas, the Brahma’s Net Sutra teaches that one must repent before the Three Jewels for seven, fourteen, or twenty-one days, or even for three or six months, seeking to behold an auspicious sign: in a dream, seeing the Buddha stroke the crown of one’s head, seeing precious flowers, extraordinary scenes, and so forth. Upon seeing such signs, one immediately obtains the precepts when receiving them before images of the Buddha and bodhisattvas.

Furthermore, lay devotees who wish to receive the bodhisattva precepts should approach the venerable masters for guidance and, following that guidance, seek to receive the bodhisattva precepts for householders.

THE PROCEDURE FOR SEEKING THE PRECEPTS BEFORE A PRECEPT MASTER

If there is an enlightened master who has received the bodhisattva precepts, but the person wishing to receive the precepts is arrogant and refuses to receive them from that enlightened master, he will not obtain the bodhisattva precepts, unless that master has violated the precepts.

Or there may be an enlightened master, but the candidate lives far away, or the country is in turmoil, or he himself is gravely ill, or he is occupied with benefiting many people. In such circumstances, he may voluntarily receive the precepts before images of the Buddha and bodhisattvas, according to the procedure given above.

Whether monastic or lay, one who can relinquish some material possessions, practice generosity, inwardly establish a lofty vow, resolutely seek unsurpassed bodhi, and wishes to receive the bodhisattva precepts—if there is a person who thoroughly understands their meaning and can explain and teach them to others, the one wishing to receive the bodhisattva precepts should go to this fellow practitioner, bow his head in homage, bare his right shoulder, kneel with his knees touching the ground, join his palms, and declare as follows:

Namo Amitabha Buddha.

May the Venerable One listen to me:

I now seek to receive from the Venerable One the bodhisattva precepts—the precepts of great sovereignty, the unsurpassed precepts, the unexcelled precepts. Venerable One, please do not withdraw your profoundly gracious regard for me. Out of compassion, please bestow the precepts upon me.

After this declaration has been made, if the Venerable One silently indicates his acceptance, the candidate rises, arranges his robes neatly, and, following the Venerable One’s guidance, stands before the Three Jewels. Facing the Buddhas, the Blessed Ones of the ten directions, and the great bodhisattvas who have long abided in the world, he bows with his head and face to the ground before the Three Jewels and, according to the extent of his understanding, praises the virtues of the Buddhas and bodhisattvas.

In the presence of the Venerable One as witness, the candidate kneels upright, joins his palms, and declares as follows:

—Venerable One, I, whose Dharma name is …, now seek to receive the bodhisattva precepts. Venerable One, out of compassion, please confer the bodhisattva precepts upon me. Out of kindness and compassion; out of great kindness and compassion.

(If the Venerable One silently accepts the request, the candidate should then earnestly contemplate the Three Jewels, give rise to joy, and inwardly think: “Today I shall perfect a treasury of merit that is immeasurable, boundless, and unsurpassed; I shall obtain the Dharma of the precepts received and upheld by bodhisattvas.” The candidate should then single-mindedly gather his thoughts, stand upright in silence, and await the precept master’s instruction.)

The precept master says:

—Good man, listen attentively:

—Bodhisattva Dharma disciple! Is your mind truly the mind of a bodhisattva? Have you genuinely aroused the aspiration for bodhi?

He replies: —Venerable One, I have indeed aroused this aspiration.

The master asks: —Have you now fully received the three preceding kinds of precepts?

He replies: —Homage to the Buddha, I have fully received them.

The master asks: —Can you relinquish both internal and external possessions?

He replies: —Homage to the Buddha, I can relinquish them.

Question: Do you cherish your body and life?

Answer: Homage to the Buddha, I do not cherish my body and life.

Question: You wish to follow me in receiving the precepts of all bodhisattvas: the precepts that embrace and uphold all paths of the bodhisattva, and the precepts that benefit all sentient beings. These precepts are like those of the Buddhas and bodhisattvas throughout the ten directions and the three periods of time. Are you able to uphold them?

Answer: Homage to the Buddha, I am able to uphold them.

(The Precept Master repeats this question a second and a third time. The precept recipient answers all three times.)

The Precept Master then proclaims as follows: Homage to the Original Teacher, Shakyamuni Buddha. May the Buddhas and the bodhisattvas, and the greatly virtuous Sangha throughout the ten directions, bear witness:

Here is a precept recipient whose Dharma name is… This person has requested of me, and of the Buddhas and the bodhisattva Sangha throughout the ten directions, permission to receive the bodhisattva precepts. This precept recipient has fulfilled the three requisite conditions, brought forth the bodhi-mind, and is truly a bodhisattva.

This precept recipient has fulfilled the three levels of precepts, brought forth the bodhi-mind, and is truly a bodhisattva. This person is able to relinquish inner and outer possessions without cherishing body or life. May the Buddhas and the bodhisattva Sangha throughout the ten directions compassionately bestow the bodhisattva precepts upon the precept recipient…

May they compassionately bestow the treasury of precepts, whose merit is immeasurable, boundless, and unsurpassed, so that this person may benefit sentient beings and cause the Dharma of the Buddhas and bodhisattvas to flourish.

(The Precept Master makes this declaration a second and then a third time, from “Homage to the Original Teacher, Shakyamuni…” through “…the Buddhas and bodhisattvas.”)

At that time, cool breezes will blow gently from every direction, and the Precept Master will know that the Buddhas and bodhisattvas throughout the ten directions have bestowed the Dharma of the precepts upon the precept recipient. When this is completed, the Precept Master addresses the precept recipient:

The Precept Master instructs:

Precept recipient, listen attentively.

The Buddhas and bodhisattvas throughout the ten directions have now bestowed the Dharma of the precepts upon you, just like the precepts of all bodhisattvas throughout the three periods of time. You must uphold them wholeheartedly.

Question: Are you able to uphold them?

Answer: Homage to the Buddha, I am able to uphold them.

(The Precept Master asks this question a second and a third time, from “The Buddhas…” through “…are you able to uphold them?” The precept recipient answers three times.)

At this point, the Precept Master reverently bows to the Buddhas and the bodhisattva Sangha throughout the ten directions and pays homage to Shakyamuni Buddha. (The precept recipient bows as well.)

SECTION OF INVOCATIONS AND PROSTRATIONS

-With one mind, I bow at the crown of my head to all eternally abiding Buddhas of the ten directions and the three periods of time, throughout empty space and the Dharma realm: Buddha-ya, the Honored Ones. (1 bow)

-With utmost sincerity, I bow at the crown of my head to the treasury of the eternally abiding Dharma of the ten directions and the three periods of time, throughout empty space and the Dharma realm: Dharma-ya. (1 bow)

-With utmost sincerity, I bow at the crown of my head to the assembly of the eternally abiding Sangha of the ten directions and the three periods of time, throughout empty space and the Dharma realm: Sangha-ya. (1 bow)

-With utmost sincerity, I bow at the crown of my head to the Bodhisattva Mahasattva Manjushri of Great Wisdom. (1 bow)

-With utmost sincerity, I bow at the crown of my head to the Bodhisattva Mahasattva Samantabhadra, King of Great Conduct. (1 bow)

-With utmost sincerity, I bow at the crown of my head to the Bodhisattva Mahasattva Avalokiteshvara of Great Compassion. (1 bow)

-With utmost sincerity, I bow at the crown of my head to the Bodhisattva Mahasattvas of the Great Oceanic Assembly of Purity. (1 bow)

-With utmost sincerity, I bow at the crown of my head to the successive generations of patriarchs of India, China, and Vietnam, Bodhisattva Mahasattvas. (1 bow)

The Precept Master declares:

Homage to the Original Teacher, Shakyamuni Buddha.

May the Buddhas and the bodhisattvas, and the greatly virtuous Sangha throughout the ten directions, bear witness.

The precept recipient, the bhikshu… has now declared three times that he has obtained the precepts from the Buddhas and bodhisattvas throughout the ten directions. I am the one who made the declaration. The recipient is… I serve as the witness for… The immeasurable Buddhas and bodhisattvas throughout the ten directions are the Great Masters. The lesser master is now myself. Of these two classes of masters, one is visible and the other invisible. The invisible masters are the Buddhas and bodhisattvas throughout the ten directions. The visible master is myself. In the presence of both the invisible and visible masters, this precept recipient has now obtained the precepts.

(The Precept Master makes this declaration a second and then a third time.)

The karman is thereby completed. After the declaration of the karman has been completed, the Precept Master and the precept recipient remain silent for a short while.

(Meanwhile, when the Buddhas and bodhisattvas of the worlds throughout the ten directions perceive this sign, they announce to their entire assemblies: “In that world, a person named… has followed that wise one and received the bodhisattva precepts. The recipient of these precepts is my Dharma disciple. I shall now wholeheartedly show that person compassion, protect them, and keep them in mind.”)

Because the Buddhas and bodhisattvas throughout the ten directions compassionately protect them and keep them in mind, both the one who transmits the precepts and the one who receives them increase and develop wholesome qualities.

After standing silently for a short while, the Precept Master and the precept recipient reverently pay homage to the Three Jewels and dedicate the merit.

At this point, the precept recipient’s reception of the precepts is said to be complete. These are the precepts of all. No precepts are higher. No precepts are more excellent. These precepts amass merit. These precepts are quiescent. These precepts purify the innermost mind. These precepts destroy all the afflictions of sentient beings. Such precepts surpass all the precepts of shravakas and pratyekabuddhas.

Why is this so?

-Because they are for the liberation of all sentient beings.

SUPPLEMENTARY NOTE: In the monastic ordination manual, the form of the bodhisattva precept platform already includes a section entitled “Ritual Procedures for Transmitting the Bodhisattva Precepts,” which has been selected and translated very thoroughly. It would therefore seem unnecessary for us to translate the details of the precept transmission into Vietnamese here. Nevertheless, there are several reasons why we could not omit a complete translation of the procedure for transmitting the bodhisattva precepts as taught in this sutra.

1. To preserve the continuity and orderly progression of the text from beginning to end, thereby avoiding incoherence.

2. Because this is a sutra in which the Buddha teaches the bodhisattva Dharma, it would be inappropriate to interrupt and omit a portion, especially one concerning the Vinaya.

3. One who receives the bodhisattva precepts may later become a spiritual guide. When transmitting the Dharma of the precepts to others, that person must know and possess the complete ritual procedure in order to guide those who later receive the precepts.

4. To provide broader grounds for comparison with other rites related to the procedure for receiving the bodhisattva precepts.

For the portion concerning homage to the Three Jewels, we have taken the text from the “Ritual Procedures for Transmitting the Bodhisattva Precepts” and inserted it here for consistency, having determined that it does not conflict with the original text. (End of supplementary note.)

After a bodhisattva has received the bodhisattva precepts, that bodhisattva should study and recite the bodhisattva Sutra Pitaka and Treatise Pitaka.

When a precept recipient wishes to seek the bodhisattva precepts from a spiritual guide who shares the same training and Dharma, the recipient should first examine that person’s conduct and virtue. If the person is not trustworthy, one should not seek to receive the precepts from them. An untrustworthy person means one who is stingy and greedy and does not know contentment; one who breaks and defiles the precepts and does not revere them; one who is habitually covetous and angry, does not know patience, and does not conceal others’ faults while revealing their virtues; one who is indolent and lazy, craves worldly pleasures, or delights in discussing secular affairs, and rarely even thinks of the Three Jewels;

or one who is ensnared in a web of doubt, deluded and benighted, unable to read and recite the sutras, Vinaya, and treatises of the bodhisattva Dharma treasury, yet gives rise to disparagement and rejection of them, and so forth.

When encountering such a person, one should not receive the precepts from them.

Furthermore, after receiving the bodhisattva precepts, one must not explain the precepts to those who lack faith, much less to those who disparage the Mahayana scriptures.

Why is this so?

-If they are taught and the other person does not believe, then because of that cause and condition, the unbelieving person will fall into hell. Therefore, one should not teach them. If one does, the speaker commits an offense.

However, if one knows with certainty that speaking to an unbelieving person can eliminate that person’s evil karma, harsh speech, and unbelieving mind, then speaking to that person is not an offense.

After a bodhisattva has received the bodhisattva precepts, the master should explain to the disciple which dharmas constitute transgressions and which do not constitute transgressions.

—... Listen attentively:

Concerning the bodhisattva precepts, there are eight grave precepts. The four fundamental precepts—killing, stealing, sexual misconduct, and false speech—you already know. The remaining four precepts are as follows:

—If, for the sake of gain and livelihood, a bodhisattva praises himself in his capacity as a bodhisattva, he thereby commits an offense. This is the fifth grave precept of a bodhisattva.

—If a poor and suffering person, or a sick person, comes to make a request, but the bodhisattva is miserly with his possessions and is unwilling to give even an object worth less than a single coin; or if someone comes seeking to learn the Dharma, but the bodhisattva withholds it and will not explain even a single verse—this is called the sixth grave precept of a bodhisattva.

—If a bodhisattva is angry with someone, he should not express it through violent actions such as striking or kicking with his hands and feet, beating with sticks, or reviling the person with abusive words. Even if he lacks the strength to strike or revile in return, he must not harbor resentment in his heart. If someone who has struck or reviled him comes to seek repentance and apologize, yet he refuses to allow that person to repent and deliberately continues to harbor resentment without end, such a mind is impure. This is the seventh grave precept of a bodhisattva.

If a bodhisattva has a fellow student under the same teacher who disparages and rejects the Vaipulya scriptures of the Mahayana, and accepts and studies heterodox scriptures, being no different from those who act contrary to the Dharma, he should not live together with such a person. Once he knows this with certainty, he must not go to others and praise or exalt that fellow student. This is called the eighth grave precept of a bodhisattva.

There are two kinds of bodhisattvas: first, lay bodhisattvas; second, monastic bodhisattvas. Lay bodhisattvas have six grave precepts. Monastic bodhisattvas have eight grave precepts. If one violates any one of these eight grave precepts, or violates all eight, one cannot in the present life adorn the path of unsurpassed bodhi with its immeasurable adornments. In the present life, one cannot bring the mind to quiescence. Such a person is called a bodhisattva in name only, not a bodhisattva in the true sense. Such a person is called a bodhisattva chandala and cannot be called a sramana or brahmin, nor can that person properly advance toward the path of unsurpassed bodhi.

The mind of a bodhisattva has three grades: lower, middle, and higher. (1)

With regard to the fifth through the eighth precepts, if one gives rise to an evil intention and violates them with a mind of the higher grade, this is called violating the prohibition.

A mind of the higher grade means this: one delights in committing any of the eight transgressions, acts without shame, does not know to repent, refuses to acknowledge the offense, and even praises the breaking of precepts. This is called transgressing with an evil mind of the higher grade.

Even if a bodhisattva violates the four precepts described above—from the fifth through the eighth—he ultimately does not lose the bodhisattva precepts.

A bhiksu, however, who violates the four fundamental precepts loses the pratimoksha precepts.

If a bodhisattva violates the four fundamental grave precepts of a bhiksu, or any one of those four precepts, he also loses the Precious Liberation precepts and defiles the bodhisattva precepts. “Defilement” means that in the present life he cannot adorn the path of bodhi and cannot attain immeasurable merit or the various samadhis; therefore, it is called defilement.

There are two causes and conditions through which the bodhisattva precepts are lost:

The first is retreating from the mind of bodhi. The second is committing an offense with a mind of the higher grade. Apart from these two causes and conditions, even if in a future life one must dwell in the realms of hell beings, hungry ghosts, or animals, one will never lose the bodhisattva precepts.

The bodhisattva precepts are not the same as the pratimoksha of the sravakas. If a bodhisattva receives the bodhisattva precepts again in a future life, this is not called newly acquiring the precepts, but rather enhancing their pure radiance.

I shall now explain further which acts constitute transgressions and which do not. I shall also explain the differing characteristics of minor and grave offenses committed with minds of the higher, middle, and lower grades by those who have received the bodhisattva precepts.

Note: (1) A mind of the lower grade means that one gives rise to an intention and acts without a definite purpose, or acts as a natural reaction. A mind of the middle grade means that one gives rise to an intention and acts, yet still feels apprehension and hesitation. A mind of the higher grade is explained in the passage above.

1. After a bodhisattva has received the bodhisattva precepts, whether by day or by night, when at a place where there is a stupa, an image of the Buddha, or scriptures, or at a place where thousands or tens of thousands of bodhisattvas assemble to read and recite, if he does not make offerings of incense, flowers, lamps, and lights; does not bow in homage; does not chant praises or extol their virtues; and does not give rise to even a single joyful thought, this is a grave offense. It is not, however, called a violation of the eight grave precepts, but is a defiled and doubtful state of mind in a bodhisattva.

2. If someone unfortunately suffers an injury or falls down, and the bodhisattva gives rise to an impure thought—taking advantage of the act of helping to arouse sexual desire—or renders assistance without respect, or with a faithless and indolent mind, this is called a grave offense. If he gives no thought to the injured person, this is called a minor offense.

What does not constitute an offense?

—If one has a pure mind and constantly seeks bodhi—a pure mind like the four kinds of faith possessed by a stream-enterer—this does not constitute an offense.

3. If a bodhisattva is not of few desires, does not know contentment, and is attached to gain and support, this is called a grave offense, though it is not one of the eight grave offenses.

What does not constitute an offense? If, upon examination, he knows that by not being content he can tame sentient beings, then it does not constitute an offense.

4. If a bodhisattva is visited at home by a venerable elder of long standing and virtue, or by a fellow student under the same teacher, yet gives rise to arrogance; or, because of an evil mind, does not rise to welcome and bow to the visitor, does not arrange a place to sit or lie down, does not offer the first greeting, and does not engage in conversation; or if the visitor asks about something doubtful but he does not explain it, this is called a grave offense. It is not, however, one of the eight grave offenses, but is a defiled and doubtful state of mind in a bodhisattva.

5. If someone is injured or falls down, and while rendering assistance the bodhisattva does not give rise to an impure thought, there is no offense. If he is occupied with other matters and cannot render assistance, there is no offense. Such other circumstances include being ill, sleeping, mentally disturbed, making offerings to the Buddha, listening attentively to the Dharma, copying scriptures, reading, reciting, or explaining them, or discussing doctrine with someone who arrived earlier. Likewise, if he is protecting a Dharma teacher; if he understands something but it is not appropriate to speak of it; if he is overseeing work assigned by the Sangha; or if he is protecting many people, there is no offense.

6. If a bhiksu who has not received the bodhisattva precepts listens to the bodhisattva precepts in order to search for faults, he commits an offense. Those who do not believe and accept, those who refuse instruction, those who have not fulfilled the upasaka precepts, those who have not fulfilled the sramanera precepts, and those who have not fulfilled the bhiksu pratimoksha precepts must not listen to the bodhisattva precepts. If they listen, they commit an offense.

7. If a bhiksu has committed a payattika offense but feels no shame and does not repent, then by listening to the bodhisattva precepts he commits a sthulatyaya offense. If he feels no shame, gives rise to no remorse, and listens to the bodhisattva precepts, he commits a sanghavasesa offense. If he feels no shame, does not repent, and listens to the bodhisattva precepts, he commits a parajika offense—that is, he violates the eighth grave precept. If one knows this but deliberately teaches these precepts to such offenders, the speaker also commits a sanghavasesa offense. Therefore, the scripture teaches: “Those without faith should not listen. Do not teach those without faith.”

8. If a faithful and sincere donor invites a bodhisattva to his home, to a monastery or stupa, to a village, or to his realm or capital, intending to provide necessities such as robes, food and drink, blankets and bedding, medicines, and so forth, but the bodhisattva, out of arrogance, anger, or contempt, does not go there, he commits an offense. This offense is committed because of afflictions.

If, after accepting an invitation, a bodhisattva travels without a companion and goes alone to the home of a white-robed lay devotee, yet does not expound the Dharma, instruct, or guide them so that they understand how to make offerings to the Three Jewels, this is called a grave offense, though it is not one of the Eight Grave Offenses.

When is there no offense? If the bodhisattva is ill, if their faculties are dull and slow, if the place to which they are invited is too far away, or if they fear encountering danger along the road, and so forth; or if they know that, even if they do not accept the invitation, the person extending it will not become distressed or angry—in such cases, there is no offense.

9. If a bodhisattva has previously accepted an invitation to receive an offering, but the appointed time coincides with diligent cultivation of wholesome Dharma; or the bodhisattva wishes to hear a meaning never heard before; or knows that the host’s invitation is not sincere; or fears that accepting that person’s invitation would cause many others to become resentful; or the Sangha has imposed a restriction—in such cases, there is no offense in not going.

10. If a faithful donor offers a bodhisattva gold, silver, pearls, mother-of-pearl, agate, beryl, crystal, servants, carriages, elephants, horses, or other miscellaneous articles, such as sitting rugs and the like, the bodhisattva should accept them. Failure to accept them constitutes an offense. This is an offense committed through affliction.

When is there no offense? If the bodhisattva’s mind is deranged; or knows that accepting the gift would certainly give rise to craving and attachment; or knows that after it is accepted the donor will regret it; or knows that after making the offering the donor will become mentally deranged; or knows that accepting it would impoverish the donor; or knows that the article has already been offered to the Three Jewels; or knows that it was obtained through plunder.

Or the bodhisattva knows that accepting it would bring much suffering, such as being seized by the king, robbed by bandits, killed, imprisoned, subjected to widespread ill repute, or expelled from the realm. Or the bodhisattva knows that, after accepting it, they would be unable to relinquish it or use it to cultivate merit in a blessed field of merit, and so forth. In such cases, there is no offense in not accepting it.

11. If someone, wishing to understand the meaning and hear the Dharma, comes before a bodhisattva and requests instruction concerning teachings not previously heard, but the bodhisattva, out of contempt and arrogance, does not explain them, the bodhisattva commits an offense. This is an offense committed through affliction.

When is there no offense? If the bodhisattva knows that the person has previously held wrong views and wishes to listen only to search for faults, there is no offense in not teaching that person. There is also no offense if the bodhisattva is ill, has only recently recovered from illness, or is mentally deranged; if the bodhisattva knows that refraining from speaking will cause the person to examine and discipline themselves; if the Buddha has not yet established a rule concerning the matter; if the bodhisattva knows that the person does not respect the Three Jewels; if the person’s conduct is crude and unruly; if the bodhisattva knows that the person’s faculties are dull and that hearing profound meanings would cause them to develop wrong views;

or if the bodhisattva knows that, after hearing the teaching, that person of wrong views would in turn transmit it to malicious people so that they might destroy the true Dharma.

Knowing circumstances such as these, the bodhisattva commits no offense by not teaching.

12. If there are fierce people who habitually engage in killing, such as butchers, or people of the candala class, and a bodhisattva does not approach or associate with them and does not explain correct teachings to them, the bodhisattva commits an offense. Why is this? A bodhisattva may see people who observe the precepts diligently and whose body, speech, and mind are pure, yet feel no loving-kindness toward them, and this does not matter. But when encountering wicked people, the bodhisattva should always give rise to loving-kindness and compassion. Therefore, if a bodhisattva does not explain the Dharma to those unfortunate people, the bodhisattva commits an offense.

When is there no offense? If that person is mentally deranged; if the king forbids it; if the Sangha forbids it; if the bodhisattva fears that many people will become suspicious or critical; or if the bodhisattva clearly knows that, even without being instructed, the person will themselves feel shame and discipline themselves.

13. If a donor who is not a relative, or an elder or brahmin, offers various kinds of robes to a bodhisattva, the bodhisattva should accept them. If the bodhisattva personally seeks such things and is offered a large quantity, the bodhisattva should also accept them.

What applies to offerings of robes also applies to offerings of alms bowls. What applies to alms bowls also applies to weaving thread.

14. If a bodhisattva goes to a donor’s home to request weaving thread and has a weaver who is not a relative weave the cloth, instructing the weaver to make it firm, thick, and broad, and further says, “I will not wear it myself. By doing this, both you and the donor will gain merit”; but the donor says, “I have procured this for you; please wear it yourself,” then, after receiving the offering, if the bodhisattva personally goes to the weaver for their own sake and instructs the weaver to make it firm, thick, and broad, and upon receiving the robe wears it personally, this is a grave offense, though it is not one of the Eight Grave Offenses. If the bodhisattva does not give such instructions to the weaver, there is no offense.

15. After receiving the bodhisattva precepts, a bodhisattva should accept and may keep luxurious coverings for paving floors and steps, such as woven carpets. The same applies to gold and silver, even in quantities numbering in the thousands or tens of thousands: they may be accepted.

Because sravakas attend only to their own benefit, the Tathagata did not permit them to accept or keep such things.

A bodhisattva is not like this. Because such things are used to benefit sentient beings, such as by adorning monasteries and stupas, the bodhisattva should accept them and is not permitted to refuse them. If, out of contentment with little or concern for reputation, the bodhisattva does not accept them, the bodhisattva commits an offense of negligence.

16. If, because of laziness, a bodhisattva is unable to benefit sentient beings, the bodhisattva commits an offense. This is an offense committed through affliction.

17. If others praise a bodhisattva as one who has reached the Ten Abodes, as an arhat, or as a stream-enterer who has few desires and knows contentment, and the bodhisattva silently accepts such praise, the bodhisattva commits an offense. This is an offense committed through affliction.

18. If, upon entering an assembly of the Sangha, a bodhisattva sees people joking and laughing improperly but does not admonish them, the bodhisattva commits an offense. However, if the bodhisattva is listening to the Dharma or restraining themselves and therefore does not admonish them, there is no offense. Likewise, if the bodhisattva teaches the Dharma in whatever manner is appropriate or is able to bring benefit, there is no offense.

19. If a bodhisattva says, “A bodhisattva does not delight in nirvana, yet neither does a bodhisattva fail to delight in it. A bodhisattva does not fear afflictions, yet neither does a bodhisattva fail to fear them.

Why? Because a bodhisattva continues to revolve in birth and death,” then the bodhisattva commits an offense. Why is this?

A bodhisattva’s delight in nirvana is something that sravakas and pratyekabuddhas cannot comprehend. Compared with a bodhisattva’s delight in nirvana, the delight in nirvana of sravakas and pratyekabuddhas does not equal even one part in a hundred, one part in a thousand, one part in a hundred thousand, one part in ten thousand, or indeed any fraction whatsoever. Why is this?

Sravakas and pratyekabuddhas seek only their own benefit and are unable to benefit others. A bodhisattva is not like this, but benefits both self and others. Although a bodhisattva performs actions that lead to continued existence, the bodhisattva still surpasses an arhat.

Throughout the entire day, the bodhisattva abides amid defiled afflictions, yet the mind remains undefiled; therefore, the bodhisattva incurs no offense.

20. If a bodhisattva neither fears defamatory ill repute nor takes precautions to avoid acquiring a bad reputation, the bodhisattva commits an offense of negligence.

21. If another person is not evil, yet a bodhisattva recklessly spreads word that the person is wicked, the bodhisattva commits an evil offense. This is an offense committed through affliction. If the person has already been disciplined but the bodhisattva adds further unwholesome words, the bodhisattva commits an offense of negligence, not an evil offense.

When is there no offense? If the bodhisattva shouts at or admonishes a non-Buddhist who has deceitfully presented themselves to receive the bodhisattva precepts; if the bodhisattva’s mind bears no malice though harsh words issue from the mouth; if the bodhisattva is mentally deranged; if the bodhisattva knows that admonishment will bring great benefit; or if the bodhisattva knows that by showing anger toward a person, that person will themselves gain benefit by repenting. If, for the sake of protecting the precepts, the bodhisattva does not show anger, the bodhisattva commits an offense.

22. If a bodhisattva knows that showing anger toward a person will bring only a little benefit in the present and no great benefit in future lives, yet, upon being struck, strikes back; upon being reviled, reviles in return; or upon being harassed, retaliates with harassment, the bodhisattva commits an offense of negligence. This is an offense committed through affliction.

23. If another bodhisattva reproves a bodhisattva, whether the reproach is true or untrue, the bodhisattva should immediately humble himself, modestly acknowledge his fault, and apologize to that person. If he does not do so, he commits an offense. If he does not offer an apology, he likewise commits an offense. If, out of heedlessness, he refuses to apologize, he commits an offense.

When is there no offense? — If he knows that the other person has always had a bad disposition and continually seeks out his faults; or if he knows that by not accepting blame and apologizing, he will cause that person to abandon his own malicious mind. In such cases there is no offense.

24. With regard to another person, if a bodhisattva clearly knows that the person is angry with him, yet continually thinks: “Whenever I meet that person, only by striking and reviling him will I be satisfied,” and if he persists in this thought, neither stopping nor abandoning it, and is unable to restrain his mind, he commits an offense.

25. If a bodhisattva travels along the same road with a bhikshuni, there is no offense. If he harbors lustful desire, he commits an offense. There is no offense if he is able to restrain himself.

26. If a bodhisattva follows a bhikshuni who is not a relative and personally receives food from her to eat, there is no offense. Why? — Once a great bodhisattva has aroused the mind of bodhi, there is no one among all beings who is not his relative.

27. If a bodhisattva becomes another’s attendant out of greed for gain, or takes and supports disciples out of greed, he commits an offense.

When is there no offense? — If it is done to discipline them, to protect the Dharma, to benefit others, or without greed.

28. If a bodhisattva is negligent and lazy, does not diligently exert himself, and delights in lying down and sleeping at length, he commits an offense.

When is there no offense? — If he is ill; if he has only recently recovered from illness and his strength has not yet returned; if he is exhausted from traveling far; if he has become weary and dazed from extensive reading and recitation; or if he is contemplating a means of counteraction.

29. If bodhisattvas converse together about worldly affairs and speak meaningless, useless words, they commit an offense.

When is there no offense? — If one must speak in response to another’s question, or if one accords with another person in order to discipline that person, while speaking without giving rise to a mind that adds to or subtracts from the truth.

30. If, because of arrogance and pride, a bodhisattva does not seek instruction from his teacher and does not accept his teacher’s guidance, he commits an offense.

When is there no offense? — If he is ill, mentally confused, exceptionally intelligent, learned and widely educated, possessed of the wisdom to discipline beings, or absorbed in samadhi.

31. If, when sensual desire arises, a bodhisattva does not contemplate a method of counteraction and does not swiftly discipline himself to extinguish it, he commits an offense.

When is there no offense? — If, although he contemplates a method of counteraction, the power of the affliction is so strong that he cannot immediately extinguish it; or if he is testing the result of his self-discipline when a mind of desire arises.

32. If a bodhisattva says: “One should not receive the precepts of the shravakas, nor should one read or recite the scriptures of the shravakas. Why? — Because the scriptures of the shravakas do not benefit beings,” then by speaking in this way he commits a grave offense, though it is not counted among the Eight Grave Offenses.

When is there no offense? — If he says this as a skillful means to counteract those who are attached to the scriptures of the Lesser Vehicle.

33. If a bodhisattva neither reads nor recites the scriptures and treatises belonging to the Bodhisattva Dharma Treasury, but devotes himself exclusively to reading the scriptures of the shravakas, he commits an offense.

When is there no offense? — If he has neither heard nor known that there is a Bodhisattva Dharma Treasury.

34. If a bodhisattva neither reads nor recites the authentic scriptures of the Buddha, but instead reads worldly chronicles, worldly literature and verse, or books of commentaries, exegesis, and technical arts, he commits an offense.

When is there no offense? — If he studies them in order to debate and refute wrong views; or if he reads two or three parts of the Buddhist scriptures for every one part of worldly writings. For what purpose? — To understand that worldly writings are false and the Buddha-Dharma is true, or to acquire some knowledge of worldly affairs so as not to be treated with contempt by worldly people.

35. If a bodhisattva hears that the Bodhisattva Treasury and the Shravaka Treasury contain inconceivable matters, but neither believes nor accepts them, saying that they were not spoken by the Buddha, and if he himself disparages them or causes others to disparage them, he commits an offense.

36. If a bodhisattva says: “The power of my wisdom is feeble, and my physical eyes are impure; therefore, I cannot perceive the exceedingly profound realm of the Tathagata. The realm of the Tathagata is perceived by the Buddha-eye and can be known only by a Buddha. The entire dharmadhatu lies beyond the reach of my abilities.”

If a bodhisattva continually contemplates and understands matters in this way, this is called true practice, and he does not transgress the bodhisattva’s two principles of “acceptance and non-acceptance.”

37. If a bodhisattva gives rise to anger and arrogance and declares that his observance of the precepts, learning, and wisdom are all superior to those of others, he commits an offense by speaking in this way. This offense is a transgression arising from the afflictions.

When is there no offense? — If he does so to break attachment to erroneous views; to refute those who disparage the Buddha-Dharma; to subdue an opponent’s conceit and arrogance; to cause those without faith to give rise to faith; or to cause the faith of those who already believe to increase further.

38. If a bodhisattva hears that someone is teaching the Dharma at a place one yojana away but does not go there to hear the Dharma, he commits an offense. If, because he looks down upon the Dharma teacher, he does not go there, he commits an offense. This offense is a transgression arising from the afflictions. If, out of laziness, he refuses to go there, he commits an offense of negligence.

When is there no offense? — If he did not know of it, was unaware of it, or heard no one mention it; if he is ill, or has only recently recovered and his strength has not yet returned; if he clearly knows that the Dharma teacher speaks confusedly and contrary to the Dharma, and is concerned that the teacher may become ashamed; if the person teaches only one doctrine and offers no other meaning; if he is diligently engaged in cultivation; if he is teaching and transforming many people; if he cannot understand what that person teaches; or if he is unable to remember or contemplate it. In these cases there is no offense.

39. If a bodhisattva looks down upon a Dharma teacher, does not give rise to a respectful mind, does not praise that teacher’s virtue, and even mocks him before others, claiming that the words and meanings he teaches are incorrect, the bodhisattva commits an offense.

40. After receiving the bodhisattva precepts, if a bodhisattva does not join in communal undertakings built through the efforts of many people, he commits an offense. To join in means to participate by coming and going as needed, contributing wealth, reconciling disputes, performing charitable work, and so forth.

If he does not work together with those who uphold the precepts, practice generosity, and are learned and widely educated in undertakings that benefit others and broadly propagate the Buddha-Dharma, he commits an offense.

When is there no offense? — If he is ill; if he does not know how to perform the work; if he is personally attending to an important matter; if he has previously promised to assist someone else; if he is diligently engaged in cultivation; if he is concerned that many people will become angry; if it is during the summer retreat, or his mind is confused; if he knows that by not joining them he can discipline a certain person; or if the Sangha has imposed restrictions.

41. If a bodhisattva treats a Dharma teacher with contempt, humiliates or strikes him, throws things at him, mocks what he says, and adheres only to the words without relying on their meaning, he commits an offense. This offense is a transgression arising from the afflictions.

42. After receiving the bodhisattva precepts, if a bodhisattva does not continually act in accordance with what benefits beings, he commits an offense. This means that while walking, standing, lying down, or sitting, he must cultivate wholesome practices.

43. After receiving the bodhisattva precepts, if a bodhisattva encounters a person suffering from illness but does not care for that person or serve as an attendant who provides what is needed, he commits an offense.

When is there no offense? — If he himself is ill; if the patient has many relatives; if he himself must urgently devote his utmost effort to cultivation; if he is already caring for another sick person; or if his faculties are extremely dull and he does not know how to provide care.

As with helping the sick, so too is it with helping the poor and those in distress.

44. After receiving the bodhisattva precepts, if a bodhisattva sees evil and misguided beings cultivating according to harmful and inferior practices but does not admonish, instruct, and urge them to stay far away from such practices, he commits an offense of negligence.

What constitutes no offense? — If one knows that this person has a spiritual friend who is able to admonish and instruct them; or if one knows that even if the Dharma were explained to that person, they would not heed it; or if, upon approaching to counsel them, that person would harbor an intention to cause harm.

45. If a bodhisattva, after receiving the bodhisattva precepts, uses precious vessels as containers, no differently from a householder, the bodhisattva commits an offense of negligence.

46. If a bodhisattva, after receiving the bodhisattva precepts, uses bowls or cups made of gold or silver to hold food and drink, the bodhisattva commits an offense. Even a copper alms bowl must differ from those used by householders. Bowls and plates made of wood or horn should likewise not be used. If they are used, an offense is committed.

47. If a bodhisattva, after receiving the bodhisattva precepts, receives another’s kindness but does not remember it, the bodhisattva commits an offense. This offense is committed through afflictions.

48. If a bodhisattva, after receiving the bodhisattva precepts, is indebted to another for kindness but does not seek a way to repay it, the bodhisattva commits an offense. The kindness should be repaid by observing the precepts, diligently practicing meditation, and reading and reciting the scriptures; according to whatever delights the donor’s heart, the bodhisattva should repay the kindness in that way.

What constitutes no offense? — When the donor will not accept the repayment.

49. If a bodhisattva, after receiving the bodhisattva precepts, encounters someone suffering distress—such as the death of relatives, loss of property, persecution by the king, banditry, flood, fire, separation from family, and so forth—the bodhisattva should go to that person, teach the Dharma, and offer consolation. Whatever that person seeks, if it lies within the bodhisattva’s ability, the bodhisattva should give material assistance. If the bodhisattva does not do so, an offense is committed.

What constitutes no offense? — If the bodhisattva lacks freedom of action; is personally afflicted by a grave illness; has had the offer refused; is facing danger; knows that the king is angry with that person; or is restricted by the Sangha.

50. If a bodhisattva, after receiving the bodhisattva precepts, accepts disciples and there is a donor wholeheartedly devoted to the Three Jewels, yet the bodhisattva does not request such necessities as robes, bowls, food, blankets, medicines, lodging, and so forth; or, after obtaining such things, does not provide them to the disciples at the appropriate times; and moreover does not teach the Dharma to instruct the disciples at suitable times, the bodhisattva commits an offense.

What constitutes no offense? — If one knows that the disciple has influence, great prestige, intelligence, merit, and many donors; or knows that the disciple is a non-Buddhist who has assumed a false appearance in order to steal the teachings; or knows that the disciple is incapable of contributing to the growth of the Buddhadharma.

51. If a bodhisattva, after receiving the bodhisattva precepts, does not regularly praise the worthy and virtuous deeds of others, but conceals another person’s virtues, the bodhisattva commits an offense. This offense is committed through afflictions.

What constitutes no offense? — If, when one offers praise, the other person prevents it; if, because one’s mind is confused and one’s faculties dull, one does not know of the virtue; if one is gravely ill; if one fears provoking the jealousy or suspicion of others; or if, although one knows the matter clearly, it is difficult to distinguish its merits.

52. If a bodhisattva, after receiving the bodhisattva precepts, sits or lies upon a couch or bed more than eight of the Buddha’s finger-widths high, the bodhisattva commits an offense.

What constitutes no offense? — When teaching the Dharma; when a donor, out of wholehearted faith, respectfully invites one to sit there; or when one sits in a shrine belonging to non-Buddhists.

53. If a bodhisattva, after receiving the bodhisattva precepts, has disciples who deserve anger but does not show anger, who deserve rebuke but are not rebuked, who deserve punishment but are not punished, or who deserve expulsion but are not expelled, the bodhisattva commits an offense. This offense is committed through afflictions. Conversely, if the bodhisattva becomes angry with one who does not deserve anger, rebukes one who does not deserve rebuke, punishes one who does not deserve punishment, or expels one who does not deserve expulsion, the bodhisattva commits an offense.

What constitutes no offense? — If one knows that a disciple might burn down a monastery, destroy a stupa, commit grave evils, kill the preceptor, kill a fellow disciple of the same teacher, or kill their parents; if one knows that the disciple has formed the intention to wait for an opportunity to disrupt the Sangha; or if one knows that the disciple will later feel shame and remorse of their own accord.

54. If a bodhisattva, after receiving the bodhisattva precepts, has attained great powers of spiritual accomplishment and, upon perceiving something fearsome, does not display fear, and though there are people capable of giving rise to faith, does not cause faith to arise in them, the bodhisattva commits an offense.

What constitutes no offense? — If one knows that all such faith would merely be wrong faith and inverted views, and would not be faith in the Buddhadharma, there is no offense.

55. A bodhisattva, after receiving the bodhisattva precepts, should always wholeheartedly recollect and uphold the precepts and should not entertain thoughts of violating them. If the bodhisattva has already committed a violation, it must swiftly be disclosed and repented before another person. The person before whom the disclosure is made may belong to either the Lesser Vehicle or the Great Vehicle, provided that person is able to understand the correct meaning and explain it skillfully.

The foregoing constitutes all the bodhisattva precepts. From the stage of a bodhisattva who has first aroused the aspiration and understands the six paramitas, through all the precepts, every one of them is a bodhisattva precept. These are called the All-Inclusive Precepts.

Formerly, in the scriptures of the sravakas, the Tathagata had not yet taught these Dharmas. Now, in the Bodhisattva Treatise Collection, the Tathagata expounds them.

Why are they called the All-Inclusive Precepts?

— Because they comprehensively set forth all the precepts of householders and monastics. Therefore, they are called the All-Inclusive Precepts.

The Difficult Precepts consist of three matters: First, although a bodhisattva possesses the utmost freedom and independence and immeasurable wealth and riches, the bodhisattva is able to relinquish them all and then receive the bodhisattva precepts. This is called the Difficult Precepts. Second, even when facing urgent danger, a bodhisattva does not allow the slightest blemish to mar the observance of the precepts, nor permits the precepts to be chipped or impaired, much less destroyed. This is called the Difficult Precepts. Third, although a bodhisattva accords with others in walking, standing, sitting, and lying down, the bodhisattva nevertheless always upholds the precepts firmly and never allows them to be violated. This is called the Difficult Precepts.

The Precepts That Are Intrinsically All-Inclusive consist of four matters: first, reception; second, nature; third, cultivation; and fourth, skillful means.

— Reception means the threefold proclamation of the karman procedure.

— Nature means being in accord with one’s nature: because the nature of a bodhisattva is gentle, the three karmas of body, speech, and mind are always wholesome.

— Cultivation means practicing in the presence of immeasurable Buddhas and immeasurable bodhisattvas.

— Skillful means refers to bodhisattvas’ use of the four means of embracing beings to gather and transform sentient beings, instructing them and causing them to cultivate wholesome Dharmas of body, speech, and mind. These are called the Precepts That Are Intrinsically All-Inclusive.

The Precepts of the Virtuous consist of five matters: first, personally safeguarding the precepts; second, teaching others to safeguard them; third, praising the precepts; fourth, rejoicing in and praising those who observe the precepts; and fifth, if one commits a violation, repenting according to the prescribed procedure without allowing the thought of repentance to cease. These are called the Precepts of the Virtuous.

The Precepts Within All Practices consist of thirteen matters: first, making the vow directed toward nirvana; second, vastness; third, purity; fourth, joy; fifth, indestructibility; sixth, leading onward; seventh, firmness; eighth, adornment; ninth, truth; tenth, right meaning; eleventh, faith; twelfth, preciousness; and thirteenth, constancy.

For example, all the wholesome Dharmas and precepts of the sravakas are causes of the path to unsurpassed bodhi. These are called the Precepts Within All Practices.

The Precepts of Abstention consist of eight matters:

A bodhisattva constantly reflects thus: “Just as I do not wish to die, so too is it with all sentient beings. Therefore, I should not take the life of any being.”

Just as I do not wish to be robbed, subjected to sexual misconduct, abused with harsh speech, deceived by lies, harmed by divisive speech, assailed by meaningless words, struck with sticks, pelted with stones, beaten, or reviled, and so forth, neither do any sentient beings. Therefore, one should not steal, engage in sexual misconduct, speak harshly, lie, speak divisively, utter meaningless words, or use sticks or stones to beat and revile anyone. These are called the Precepts of Abstention.

Even if the bodhisattva’s body must be shattered and life itself be lost, the bodhisattva will never violate the eight grave precepts that have been received.

The precepts of benefiting oneself and benefiting others: With regard to the prohibitory precepts, a bodhisattva prohibits whatever should be prohibited and permits whatever should be permitted. If one fails to prohibit what should be prohibited, or fails to permit what should be permitted, one commits an offense.

A bodhisattva understands all sentient beings: those who should be gathered in, one gathers in; those who should be released, one releases at once. The pure precepts of body, speech, and mind are always in accord with the perfection of generosity and therefore proceed together with the perfection of prajna. Pure precepts such as these benefit oneself and others. This is called the precepts of benefiting oneself and benefiting others.

The precepts of tranquility: From the moment one first receives the precepts, one wholeheartedly upholds them steadfastly for the sake of the four fruits of the śramaṇa and the bodhisattva fruition, not for the sake of one's body or life. This is called the precepts of tranquility.

When a bodhisattva is seated, if, upon seeing a king or an elder, one hastily rises, one commits an offense.

If one was previously sitting in the full lotus posture and, upon seeing a king or an elder, hastily rises onto one's knees, one commits an offense.

If one's robes were previously not properly arranged and, upon seeing a king or an elder approaching, one hastily draws in one's body and hurriedly adjusts one's robes, one commits an offense.

If, while a king or an elder speaks harsh words, one accords with that person's wishes and praises them, one commits an offense.

If one strongly doubts what is not doubtful, one commits an offense. If one fails to give rise to doubt regarding what should be doubted, one commits an offense.

One who upholds the bodhisattva precepts must not lie down to sleep during the early or late watches of the night, but must be endowed with wholesome vows, wholesome conduct, and wholesome qualities. One must be capable of properly fulfilling one's function and original aspiration, as well as the responsibility of responding to and guiding beings for their benefit; accomplish a righteous way of life; remain apart from the views of annihilationism and eternalism; fully practice according to the Middle Way; abandon the five worldly sensual pleasures; delight in sublime joy; remain apart from such erroneous attachments; and neither violate nor allow the Dharma of the precepts to deteriorate. This is called the precepts of tranquility.

The bodhisattva's Three Collections of Pure Precepts fully bring forth immeasurable, wondrous fruits of recompense. Therefore, the Collection of Precepts is the causal condition for all things.

Perfecting śīla pāramitā, one who receives these precepts, although not yet attaining unsurpassed bodhi, is already endowed with five kinds of merit:

1. One is always remembered by the Buddhas and bodhisattvas.

2. One experiences constant, pure joy.

3. At the time of death, one has no regrets.

4. After relinquishing this body, one is reborn in the worlds of the Buddhas.

5. One adorns the path to unsurpassed bodhi.

One who receives and upholds the bodhisattva precepts does so not for oneself, but solely to benefit others and adorn the path to unsurpassed bodhi.

All the bodhisattva precepts set forth above were accomplished by Buddhas and bodhisattvas as numerous as the sands of the Ganges throughout the past, present, and future; likewise are they accomplished by the Buddhas and bodhisattvas throughout the ten directions.

END OF FASCICLE TEN

(END OF THE COMPLETE WORK)