福蓋正行所集經

Having now briefly explained the characteristics of the precepts, one begins with guarding the sense faculties; thus one must keep careful watch, eat and drink with moderation, reduce sleep and rest, ever delight in and revere the cultivation of the brahma-conduct. Listen and retain that joy; do not take delight in idle thought, but rather manifest the merit of the śramaṇa, depart far from the wrongs of saṃsāra and the evil destinies, draw near to good spiritual friends, contemplate and practice in accord with the principle, and joyfully listen to the True Dharma.

Enter into the place where the meaning is understood, remove greed, hatred, and delusion; sever forever the afflictions; depart far from false and vain imaginings, increase luminous wisdom, diligently pursue liberation, and give rise to no weariness. Should one have transgressed even the small and trifling defiled offenses, one confesses them all; one does not conceal them. With regard to all possessions, the mind is not covetous, miserly, or stingy.

One is ever glad to give in charity to those sentient beings who are poor and destitute, and clearly knows that craving is suffering and that the five desires have many faults. Even toward kinsfolk bound by love and affection, one gives rise to the thought of departing far from them, as from an enmity of long ages. One should dwell apart in the empty forest, casting away places of clamor.

One does not hoard possessions for long. If there be other greedy ones who come seeking the Dharma, one gives rise to no jealousy. One should expound it for their sake, causing them to attain faith and understanding.

Let one wield the sword of wisdom to remove the bandits of affliction, and one shall be revered, praised, and extolled by the virtuous. One receives the fine garments of the world, as well as offerings of such things as bedding, food and drink, and various kinds of flesh. Casting away all vain imaginings and worldly fame and gain, the mind seeks nothing.

Whether the two kinds of karmic paths be wholesome or unwholesome; whether one acts or desists, one decisively believes and accepts them. Having clearly understood this for oneself, one removes all pride and conceit, and with a mind of bringing benefit and ease, expounds it for the sake of others. One converts and delivers heretics such as the Nirgrantha and the like, so that they again give rise to faith and abide securely in the Buddha-Dharma.

Apart from the three robes, one keeps not a single thing. With a pure mind one gives in charity. This person shall abide within the lineage of the Noble Ones.

With body and mind pure, departing from the afflictions, one clearly knows that the six sense-bases are a place that is not truly real; like a cancerous illness concealed by some covering object; ever bored through by the mosquitoes and gadflies of affliction. The wise ones diligently seek skillful means; relying upon Right Mindfulness and the Noble Eightfold Path, the wholesome dharmas waft forth their fragrant incense.

One clearly knows the five aggregates to be like the plantain tree. If there be a covetous mind, the thoughts it produces are not firm or solid. Through this greed one loses the right path.

One clearly knows that the intrinsic nature of that realm is only suffering; like an aged forest, with trees and growth so dense it is hard to emerge. Again, it is like the dust and defilement that taint sentient beings. One takes the water of the True Dharma to wash it clean.

Having contemplated thus, with regard to those aggregates, sense-bases, and elements, which give rise to delusions, one cannot delight to follow after them.

This keeping of the pure precepts is of two kinds. The first is keeping the precepts impurely, and the second is keeping the precepts purely. As is said in the Vinaya, there were two bhikṣus who diligently and ardently kept the precepts; in every place and locality their good name was heard afar. At that time the people, revering their virtue, came to the very place to draw near and make offerings. At that time there was a king named Kaniṣka, who, hearing that the two bhikṣus guarded the pure precepts, went together with his ministers in search of the place where they dwelt. Seeing those venerable elders with dignified and majestic bearing, cultivating meditative absorption, he straightway gave rise to a mind of reverence; and so he came to inquire after their welfare.

The king asked, saying: Reverend Sir! As one who keeps the precepts thus, what do you wish to seek?

The bhikṣu answered, saying: I wish, in a future life, to make the vow to become a king of a realm.

Having heard this, the king said: There is nothing joyful in that. Why keep the precepts, yet not choose wisdom by which to escape the bondage of the cycle of birth and death? You are indeed a deluded person, and so I command that gods and humans should not make offerings to you. Keeping the precepts in this way is called impure.

The king then went to where the newly trained bhikṣu was, and the king asked, saying: In keeping the precepts, what do you vow to attain?

That bhikṣu replied, saying: As to what the king asks concerning that which I seek, I wish to attain awakening, so as to bring benefit and ease to the multitude of living beings.

Having heard these words, the king's mind was greatly delighted.

Thus this keeping of the precepts is not a thing of boasting, but departs from all defilements; therefore it is called pure. Hence I command that offerings be made to this one in full abundance.

When śramaṇas give rise to so vast a resolve, even Śakra of the Trāyastriṃśa Heaven makes offerings to them. At that time the people, having heard the king's praise, all joined their palms and bowed at the feet of that bhikṣu.

The king turned to the officials nearby and said: Bring precious and valuable goods to make offerings. This indeed is one who keeps the precepts purely.

As the World-Honored One said: There are ten kinds of conditions called keeping the precepts impurely. The first is guarding amid harm; the second is being attached to and defiled by desire; the third is not seeking to escape; the fourth is ever giving rise to downfall; the fifth is calculating and currying favor; the sixth is regressing from right conduct; the seventh is sustaining one's wealth and life by wrongful means; the eighth is losing the joy of peace and ease; the ninth is hearing little and learning little; the tenth is forgetting the matter of recitation.

What is meant by appropriating amid harm?

It means that, with regard to the king of the realm, the princes, and the great ministers, one is ever afraid of being intimidated; and so one constantly departs even into base and harmful disciplines of conduct. Should that bhikṣu be pressed by hunger and thirst, he ought not, for their sake, to beg water to drink. Not yet having severed the afflictions, not yet having attained the supernatural powers, not yet able to govern himself, he gives rise to much anxiety and worry.

What is called being greedily attached to and defiled by desire?

With regard to the realm of the five dusts, one continues to think upon wrong things, one's own nature loose and unrestrained, and one annuls and abandons the doing of wholesome deeds.

What is called not seeking to escape?

One casts away fine and good places, and delights in places that are not good. Moreover one slanders the good and extols the joy of the five desires.

What is called ever giving rise to renewed downfall?

It means that the thoughts done in the past have had no matter of meaningful benefit. Grasping and contending with one another, one then relies upon owning one's own private possessions, using and enjoying them at will; and so one gives rise to arrogance. Toward the many venerable and virtuous elders one is ever lacking in reverence. One makes excuses so as not to rise.

What is called calculation and false hope?

It means that, toward spiritual friends and fellow practitioners of the brahma-conduct, one together flatters and fawns and praises in order to seek gain and support.

What is called regressing from right conduct?

It means delighting to do evil deeds, transgressing wrongly beyond the precepts and the Dharma, and not using wholesome skillful means to give rise to the path of remedy.

What is called wrong livelihood?

It means that, fearing one will be hard to support, the mind does not cease its thinking. As is said in the Vinaya: those bhikṣus of wrong livelihood do things not in accord with the disciplines of conduct. They display extraordinary appearances.

Within the great assembly they speak of their own virtuous conduct, with many words and no shame; like a mad dog. Or they rely upon their clan, holding forth in much debate; or at improper times they expound the Dharma for others. Having only scant virtue, yet greedy for gain, when they hear another expound the Dharma they are ever unable to believe and accept it.

Hearing others speak, then wherever there is a brahmin or a great elder who has offered such things as garments and other goods, they straightway go there. That is, they say to the elder: I am now a venerable and virtuous one; therefore you should take precious and beautiful goods to give in charity and make offerings. At that time, that elder, fearing some inauspicious matter might arise, pays no heed but supplies and gives to them.

But the servants, seeing this, give rise to contempt and disparagement; what was given they then do not give, and they drive them out of that place. At that time, that bhikṣu, his mind giving rise to grief and vexation, comes before the elder and says these words:

In the past I did not wish to go to those of low and base clan to seek such things. Now, having gained nothing here, neither am I ashamed. Though he be of low family (caste); still I let it go with equanimity. A bhikṣu such as this speaks lying words in this way, seeking only to obtain much; and so his mind is ever fevered and afflicted.

What is called losing the joy of peace and ease?

That precept-keeping bhikṣu is ever abiding in a sphere of practice that is neither painful nor pleasant, and which is not the sphere of the heretical Nirgranthas. Sitting and lying sprawled about; the five heats scorching his body, undergoing false and futile suffering; with not a single beneficial result. Moreover he is attached to that joy, yet has no place of realization. He is apt to increase his looseness and license, and thereafter gathers and brings about the recompense of suffering.

What is called hearing little and learning little?

Though outwardly there is a chamber for evil, yet inwardly amasses ignorance, single-mindedly heading toward the place of folly; one ought not to inquire of him.

What is called abandoning recitation in vain?

He thinks only of eating his fill, and does not delight to cultivate and learn. He is concerned only with how to fill his belly, gathering together impure things. Truly he is not a śramaṇa, yet he calls himself a practitioner of the brahma-conduct. He is like a trumpet-tube, in which one hears only a hollow sound.

Thus these ten conditions, according to each kind. This is called one who keeps the precepts impurely; the practitioner who is like this; one should clearly understand.

If a person has a mind of deep faith and decisively investigates clearly, so that even toward small offenses he gives rise to great fear, then it should be known that this person dwells well within the pure precepts. In the Vinaya it is said: There was an elder who, at the market, received a servant boy, and told the boy not to be greedy and sell himself in order to support his own livelihood. Afterward he came to know that within the heart of that boy he guarded the precepts and prohibitions of the Buddha.

Suddenly the elder told him to kill a living being. The servant said: The elder is an upright and proper person. Why then would he tell another to commit the karma of killing and harming?

Toward the matter of what is wholesome and unwholesome, one ought to discriminate. Because he kept the Buddha's precepts, he released the life of that creature. The elder, moved and awakened by this matter, desisted from the killing.

Again there was a kingdom named Keśakāla, which constantly employed very strict punishments to govern the age. If any of the common people committed wrongdoings, the official there would inevitably sentence them to beheading. At that time there was a man about to be put to death, and that caṇḍāla knelt before the king, bowed his head, and addressed the king, saying: I have now given rise to the resolve to begin to receive and keep the precepts of the Buddha; and so, toward those guilty of offenses, I vow not to kill or harm; even down to an ant, I will not do it harm.

The king said: You revere the Buddha's precepts, yet you contravene the law of the realm—then you are of no use. What benefit is there in keeping you? At that time the caṇḍāla again addressed the king, saying:

I now decisively will not transgress against the pure precepts; I pray the king will look and see. Śakra and the gods ever abide by what the Buddha has ordained and do not overstep into wrongdoing—how much more so should I?

The king said: Is it truly so? Now I shall employ strict and clear punishment to take your head.

The caṇḍāla addressed him: As for this body of mine now, it is subject to the king. Yet in a future life, when I obtain another body, I shall take this keeping of the precepts as my root of goodness and merit, and shall enjoy the most lofty and supreme joys of the world. Even up to the gods, coming and going at will, and in the future age joyfully seeking the wholesome Dharma, increasing the powers of faith, recollection, and wisdom. Taking the water of merit to wash away the threefold poison's defilement of greed. When all has been purified and nothing remains, I shall decisively attain the fruit of the Stream-Enterer, and even up to the subtle, wondrous Dharma-body of the Tathāgata.

Having uttered such a vow, before the great assembly he proclaimed aloud, saying: This body of mine today, arising from causes and conditions, will in the space of an instant perish utterly away; yet because I keep the Buddha's precepts, my mind has no anxiety.

When the king heard this, he straightway grew more enraged, and ordered the caṇḍāla led to the Forest of Huddha to be killed.

At that time the people and all the breathing creatures all lamented and again said: This great and heroic man is truly rare, for, because he guarded the Buddha's precepts, he must be harmed even unto his very life.

Therefore it should be known that all sentient beings, regardless of whether they be born into a clan high or low, great or small, if they are able to have a mind of deep faith and to know shame, will decisively attain faithful understanding, and will then not transgress; and so this is called keeping the precepts purely.

Herein it further explains clearly those who keep the precepts impurely. In the Vinaya it is said: There was a bhikṣu who cultivated the practice of seclusion, and was apt to dwell within a cave. On one particular night he took food himself. Through haste he broke a vessel. At that time the assembly, coming to know of it, censured that bhikṣu and sent him elsewhere to eat at an improper time. This is called keeping the precepts impurely.

Again there was a bhikṣu originally of brahmin stock, who afterward, relying upon the Buddha-Dharma, left the household life to cultivate the practice, delighting in the mountains and forests, and dwelling alone in one place. Because of his habit, during the night he was apt to take off his robe and sit with his thighs splayed apart. It happened that a former disciple of his came to make inquiry, and he said to the disciple: If there is no one here, you may go into that Āmra grove to pick fruit and bring it away. That disciple obeyed his words and remained in that place until the owner came and seized him and led him off. This is called the matter of keeping the precepts impurely.

Again there was a bhikṣu who, in an araṇya, cultivated the practice of quiescence; when he entered the village to beg for alms, he gladly spoke of lustful matters; and so that woman asked him, saying: O precept-keeping bhikṣu! For what reason have you come to this place, which is not a place of liberation? If you should take joy together with me, you will fall into the pit of fire. A bhikṣu such as this will find it hard to dwell alone, for he does not skillfully contemplate; and so he was upbraided in this way. This too is called a bhikṣu who keeps the precepts impurely.

Again there were two bhikṣus dwelling in an araṇya; but in truth they had no virtue, yet said of themselves that they possessed virtue, and following some merchants, they entered the great ocean. When a great wind blew up suddenly; high waves covered all around. Everyone was afraid.

All manner of whales, sharks, and the like came and went to and fro, wrecking the ship. They saw everyone anxious, sorrowful, and suffering; some keeping afloat, others sinking down. At that time the elder bhikṣu dove down beneath the water and tried to grasp a piece of rotten wood; yet he could not escape with his life.

A bag floated up; and so together with his companion he took all the precious treasures, valuable maṇi jewels, pearls, and the like, and put them into it, and his life was yet preserved. This is called keeping the precepts impurely.

The following explains clearly the matter of keeping the precepts purely.

There was a bhikṣu coming from afar who was surrounded by bandits who wished to seize his clothing. Among them was one who had formerly been a śramaṇa and clearly understood the matter of keeping the precepts; and so he said to the others: Take grass to cover his body, and let him cast off his garments and go! This bhikṣu single-mindedly recalled and kept in mind the precepts ordained by the Buddha; and so he would not even take all of the grass.

Afterward he hid by the roadside and dared not stir or move. It happened that the king came hunting, and casting his eye upon him, suspected this to be a naked heretic, and slighting him, did not rise. But afterward the king came up to him and clearly knew this to be a bhikṣu guarding the pure precepts, unwilling to harm even the grass; and so the king deemed it a rare thing, and straightway commanded that he be released, and gave him food and drink as well as bestowing garments upon him.

This is called a bhikṣu who keeps the precepts purely.

Again there were two bhikṣus who, from a distant place, wished to come here to make offerings to the relics of the Tathāgata, and along the way wished to beg for water to drink. The first bhikṣu, being too thirsty, did not bother to examine it, but begged water and straightway drank. The second bhikṣu, though he too was thirsty; yet, examining and seeing that there were creatures in the water; so he said to his companion: Better to endure thirst; rather than harm the life of another.

One ought not to transgress the precepts and discipline of the World-Honored One; and then he sat down in the forest, endured the thirst, and died. Through this cause and condition he was born into the Trāyastriṃśa Heaven, came to see the Buddha and to hear the Dharma; and realized the fruit of the Stream-Enterer. This bhikṣu, then, is one who keeps the precepts purely.

There was an upāsikā who had long cultivated the brahma-conduct; those who were her enemies dwelt together with her in one place, and she would surely meet with harm. Were she to rely upon the dharma of the brahmin heretics in order to seek escape, she would only bring calamity upon herself. Rather she should rely upon the teaching of the Buddhas of the past, taking the mark of the kāṣāya robe to seek liberation, which straightway extinguishes the unwholesome roots, and causes the hosts of Māra to give rise to fear and dread.

Using the power of wisdom to sever the afflictions, she attains the great name of one who departs from all decline and ruin, and ultimately accomplishes the subtle and wondrous path of awakening. As it is said: the venerable Aśvaghoṣa firmly maintained the pure precepts, well heard the essential Dharma, in this present life attained renown, and being born in a future life, will dwell in the heavens and enjoy merits and blessings; increasing manifold kinds of wisdom and merit.

Thus it should be known that one who is able to keep the precepts purely is like a covetous person who has found a firm and sturdy vase. Whatever he seeks, he attains according to his wish. He should ever be diligent, reverently guarding it, as one esteems a teacher, heedless of toil and hardship.

One who keeps the pure precepts is likewise so.

As the World-Honored One taught: Purely keeping the precepts can reap ten efficacious powers.

The first: through keeping the precepts, whatever one has, one does not boast of, gives rise to no affliction, and the mind is ever joyful. Because of being joyful, the mind delights in the profound Dharma. Because of delighting in the Dharma, the body becomes light and at ease.

Because of becoming light and at ease, one receives wondrous bliss. Because of receiving wondrous bliss, one is led to meditative absorption. Because of attaining absorption, one clearly knows reality as it is.

Clearly knowing reality, one abides in bodhi; one casts off the defilements and hindrances, abides in the wisdom of non-self; and straightway attains the eternal severance of the subtle afflictions. My births are already ended, the brahma-conduct already established, I shall not receive a future body, and I head toward the realm of Nirvāṇa.

The second: through keeping the precepts, the three karmas commit no offenses, and one departs far from evil. At the time of death the mind has no fear and dread. All the places where one created merit, the wholesome deeds, appear clearly before one's eyes. According to one's wish, one is reborn in a fine and excellent land, and enjoys its bliss.

The third: through keeping the precepts, a fragrant name is left behind, and those who hear it sing one's praises.

The fourth: through keeping the precepts, one sleeps at peace, and in the depths of the heart there is no worry.

The fifth: through keeping the precepts, one is ever cherished, recollected, and protected by the gods.

The sixth: through keeping the precepts, within the great assembly the mind is not weak or feeble.

The seventh: through keeping the precepts, no non-human can spy out or seek an opportunity against one.

The eighth: through keeping the precepts, even evil people, on seeing one, regard one as a kinsman.

The ninth: through keeping the precepts, one is ever without want; one does not falsely or hypocritically curry favor in hope of gain. One is ever reverently served and offered to by the virtuous.

The tenth: through keeping the precepts, whatever one vows is in accord with the mind; all is brought to accomplishment.

If one wishes to seek birth into a noble and exalted lineage—wealthy elders, the house of a brahmin; or birth in the Heavens of the Six Desires; even up to the Heavens of the Form Realm and the Formless Realm; or to seek freedom from desire with the fruit of the arhat, the quiescent liberation—all are attained according to one's wish. Thus, keeping the precepts attains merits such as these; like the great ocean, deep and vast beyond measure.

If I were to expound it in full, then even to the very end of future time it still could not be exhausted. As one heading toward the light, whoever encounters the efficacious power of keeping the precepts gains a great reward of blessings. Like the Buddha, the Great Sage, all is brought to accomplishment.

From first giving rise to the resolve to cultivate and maintain the pure precepts, up to attaining the three knowledges and six supernatural powers, the powers and fearlessnesses, and so forth—the thirty-two major marks, the eighty minor signs, clear and beautiful, complete without lack. The hair is fine, curling to the right. Like a black bee, glossy and rich.

The crown of the head shines bright; like the full moon. The countenance upright and majestic, like the lotus blossom. The form rare and beautiful, as upon meeting a golden mountain.

The two feet firm and even, standing well and securely. Hands, feet, and body full and rounded, like the Nyagrodha tree. He ever uses eyes of loving-kindness to behold sentient beings.

As for any who meet the Buddha—all are delighted and benefited. By skillful means he rescues and aids them, leading them out of the evil paths. In the world there is none to equal him.

Therefore he is titled Tathāgata, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men to be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One. If there be sentient beings who receive and keep the pure precepts, they straightway attain merits such as those above. Together with all the Tathāgatas, there is no difference; well do they benefit and bring ease to sentient beings.

Therefore, after charity, one explains clearly that keeping of the precepts, in turn, with regard to the practice-characteristics, as has been said before.

O bhikṣus! You should ever be single-minded, gladly performing the giving of charity and keeping the pure precepts. For the sake of others, point it out and reveal it. This is indeed to accomplish fully the canopy of blessings.

The Sūtra of the Collected Practices of the Canopy of Blessings (Puṇyaśālā-saṃgraha-sūtra)

End of Scroll 12 (Complete in this volume)