優婆塞戒經

13. Gathering and Subduing Disciples

G2. Teaching, transforming, and gathering sentient beings

H1. Sujāta asks

Sujāta said to the Buddha: “World-Honored One, after a bodhisattva has perfected the two kinds of adornment, how should he gather and subdue his disciples?”

H2. The Tathagata replies

I1. General explanation: using the Four Means of Gathering to gather and subdue disciples

– Good man! A bodhisattva should use the Four Means of Gathering to gather and subdue them, causing them to abandon evil and increase wholesome qualities. He should single-mindedly instruct them, regarding them as his only child, without seeking repayment, fame, material gain, or even his own happiness.

I2. Gathering and subduing disciples brings benefit or harm according to whether one possesses virtue

Good man! If a bodhisattva gathers and subdues disciples without employing such methods, he is a wicked person, a bodhisattva in name only and not a bodhisattva in the true sense; he is a chandala, a defiled person who destroys the Buddhadharma. The Buddhas of the ten directions will not compassionately regard such people.

Good man! A bodhisattva should instruct and admonish them at the appropriate time. “At the appropriate time” means when a disciple gives rise to greed, anger, or delusion.

When a disciple gives rise to greed, he should teach the appropriate methods of counteraction and help the disciple eliminate greed. The elimination of anger and delusion should be taught in the same way. He should then teach them to study the Twelve Divisions of the Teaching, meditative concentration, samadhi, and the discernment of profound meanings and principles; to discipline body and mind; and to cultivate the Six Recollections without heedlessness.

When disciples are ill, he should care for them without giving rise to aversion. He should patiently endure abusive words, slander, insults, and suffering of body and mind. If a disciple undergoes hardship or calamity, he should rescue him, relieve his suffering, and dispel his wicked thoughts

and doubts. He should clearly know whether each disciple’s faculties are sharp, intermediate, or dull. He should teach disciples of dull faculties so that they develop faith in the Buddhadharma, teach disciples of intermediate faculties so that they become deeply imbued with the Buddhadharma, and teach disciples of sharp faculties so that they attain liberation. If a bodhisattva diligently instructs his disciples in this way, he is called a bodhisattva in the true sense, a good person, a pundarika flower, a fragrant elephant among humans, and a great navigator.

Good man! One would rather undertake evil precepts and kill innumerable sentient beings in a single day than maintain wicked disciples whom one is unable to instruct. Why is this? Violating evil precepts implicates oneself alone, whereas maintaining wicked disciples without instructing them can cause innumerable sentient beings to commit evil, cause sentient beings to disparage innumerable subtle and wondrous wholesome teachings, disrupt the harmony of the Sangha, and cause many sentient beings to commit the five heinous offenses. Therefore, this is even worse than the offense of observing an evil discipline.

I3. Specific explanation of gathering disciples by householders and monastics

J1. General explanation of monastics and householders

Good man! There are two kinds of bodhisattvas: householders and monastics. A monastic bodhisattva has two kinds of disciples: monastics and householders. A householder bodhisattva has only one kind, householder disciples.

J2. Specific explanation of monastics and householders

K1. A monastic teaches and transforms both assemblies

L1. Teaching and transforming monastic disciples

A monastic bodhisattva teaches monastic disciples the Twelve Divisions of the Teaching and, according to the offenses they have committed, teaches them to repent. He also teaches them eight kinds of wisdom: first, the wisdom of knowing the Dharma; second, the wisdom of knowing meaning; third, the wisdom of knowing the proper time; fourth, the wisdom of knowing contentment; fifth, the wisdom of knowing oneself; sixth, the wisdom of knowing others; seventh, the wisdom of knowing the faculties of sentient beings; and eighth, the wisdom of skillful discernment. Good man! If a great bodhisattva can instruct and discipline monastic disciples in this way, both teacher and disciples

will obtain immeasurable benefit. Such teachers and disciples can cause the Three Jewels to flourish. Why is this? Because after disciples have acquired the eight kinds of wisdom, they can diligently make offerings to their teachers, preceptors, virtuous elders, and seniors; know how to heed wholesome counsel; diligently read and recite the teachings; skillfully expound the Buddhadharma; keep their minds from dissipation; discipline sentient beings; regularly care for the sick and suffering; and give alms to the poor and needy.

L2. Teaching and transforming householder disciples

Good man! If a monastic bodhisattva has householder disciples, he should also teach them the Dharma of heedfulness. Heedfulness means practicing the True Dharma, making offerings to one’s parents, teachers, preceptors, elders, and virtuous people, and bringing them peace and happiness. One should undertake the precepts with a sincere mind and never dare to violate them. When entrusted with another person’s property, one must not exercise arbitrary control over it. One should be able to endure the aggression of others.

One should never utter harsh or meaningless words. One should have compassion for sentient beings. Toward kings, elders, and high officials, one should always give rise to reverence and circumspection.

One should be able to discipline one’s wife, children, and relatives and distinguish friends from enemies. One should not despise sentient beings, should eliminate arrogance, should not associate with bad friends, should be moderate in food and drink, should diminish greed, should have few desires and know contentment, should not frequent places of dispute, and should not utter harsh words even while amusing oneself. This is called the Dharma of heedfulness.

If a monastic bodhisattva maintains householder disciples, he should first instruct and admonish them in the Dharma of heedfulness and should always share their joys and sorrows. If householder disciples are poor and destitute, then apart from the six requisites of a monastic, whatever they need should be provided to them without stinginess. If they fall ill, he should seek out whatever they need.

While caring for them in illness, he should not give rise to weariness or aversion. If the bodhisattva himself has no possessions, he should search everywhere for what is needed; if he cannot find it, he should

borrow property belonging to the Three Jewels. After recovering from illness, the householder disciple must repay ten times the amount, according to the law of King Prasenajit’s realm of Śrāvastī. If the householder disciple is unable to repay it, he should be told: “You have now borrowed much property belonging to the Three Jewels. If you cannot repay it, you should diligently cultivate and attain the fruit of stream-entry, up to the fruit of arhatship; or generate the mind of bodhi; or teach others to develop pure faith in the Buddhadharma; or eliminate their deeply rooted wrong views.” If a monastic bodhisattva teaches householder disciples such matters, both teacher and disciples will obtain immeasurable benefit.

K2. A householder teaches and transforms one assembly

L1. A teacher teaches and transforms disciples

Good man! If a householder bodhisattva maintains householder disciples, he should also first teach them the Dharma of heedfulness. Heedfulness means making offerings to one’s parents, teachers, preceptors, elders, and virtuous people; and also providing for one’s elder brother

younger siblings, friends, relatives, those about to travel far away, or those arriving from distant places. At mealtimes, one should first distribute sufficient food to the servants and then partake oneself. One should also inspire them to have faith in the Three Jewels and share both suffering and happiness with them.

One should never enjoy anything alone. Reward them at appropriate times and do not let them suffer hunger or cold. Never beat or revile them, nor cause them suffering with whips or sticks.

One should instruct and admonish them with gentle words. If they fall ill, one should care for them. Whatever they need, one should seek it for them.

One should teach them worldly affairs. When they establish households, one should find suitable matches for them and not choose those of low standing. Teach them the five collections of the Tathagata’s scriptures.

On seeing people divided, one should bring them into harmony. Once they have been reconciled, one should help their wholesome minds increase. Toward all renunciants, whether followers of the Way or of other paths, make offerings according to their wishes, without discrimination.

Why is this? One should first attract them through the practice of giving and only afterward discipline them. Encourage them by means of the six principles of harmonious respect.

If

disciples engage in commerce, farming, or government service in pursuit of wealth, the bodhisattva teaches them to apply themselves wholeheartedly and act in accordance with the Dharma. Once they have acquired wealth, one should teach them to safeguard it properly, delight in giving, and cultivate merit. Seeing disciples practice according to these teachings, one’s mind gives rise to joy. This is called the practice of heedfulness. If a lay bodhisattva can instruct lay disciples in this way, both teacher and disciples will gain immeasurable benefit.

L2. The King Teaches and Transforms the People

Good man! If a lay bodhisattva possesses the power and authority to rule a great kingdom, he should protect the people as though they were his only child. He should teach them to forsake evil deeds and cultivate wholesome practices. On seeing evildoers, although he punishes and reprimands them, he does not kill them. When collecting taxes from the people, he takes only a portion of their property. On seeing angry people, he teaches them to cultivate patience and heedfulness. He instructs the people with gentle words and skillfully distinguishes

the good from the wicked. He does not arbitrarily interrogate those accused of crimes. If he possesses wealth, he distributes it among the people according to his ability.

To the best of his ability, he reads and recites the five collections of scriptures. He carefully safeguards life and property. He is able to teach sentient beings and prevent them from committing evil.

On seeing the poor and suffering, he gives rise to compassion. Regarding his own territory, he constantly practices contentment. He resolutely refuses to believe slanderous accusations or defamatory words.

He does not exploit the people through unlawful means. He protects the country in accordance with the Dharma and forsakes seven evils: first, gambling; second, hunting; third, drinking intoxicants; fourth, lustful indulgence; fifth, harsh speech; sixth, divisive speech; and seventh, plundering the property of the people. He frequently makes offerings to renunciants.

He is able to cause the people of the country to give rise to respect for those who govern. He has faith in cause and effect. On seeing someone superior to himself, he does not give rise to jealousy.

On seeing himself superior to others, he likewise does not give rise to arrogance. He often thinks of repaying kindness. For even a small kindness received, he makes a great repayment.

He is

able to discipline the six sense faculties and purify the three kinds of karma. He praises the good and reprimands the wicked. Before saying anything, he considers it carefully. His speech is gentle. If he himself lacks sufficient power, he may properly place himself under another’s authority. When taking possession of another country, he does not employ the four divisions of the army. When sentient beings are afraid, he is able to rescue and protect them. He constantly uses the four means of gathering to win over sentient beings. He skillfully distinguishes the characteristics of all dharmas. Toward those without faith, he uses gentle words to gather them in.

I4. Conclusion on the Excellence of the Lay Bodhisattva

Good man! There are two kinds of bodhisattvas: first, lay bodhisattvas; and second, renunciant bodhisattvas. It is not difficult for a renunciant bodhisattva to nurture and instruct the two kinds of disciples, but for a lay bodhisattva to nurture and instruct lay disciples is truly difficult. Why is this? Because laypeople are bound by many adverse conditions.

14. Receiving the Precepts

D4. Receiving and Upholding the Precepts

E1. Receiving the Precepts

F1. Sujata Asks

Sujata addressed the Buddha: “Revered Blessed One! How may a lay bodhisattva receive the upasaka precepts?”

F2. The Blessed One Replies

G1. Preparatory Means Before Receiving the Precepts

H1. Making Offerings

– Good man! If a lay bodhisattva wishes to receive the upasaka precepts, he should first, in due order, make offerings and pay homage to the six directions: east, west, south, north, below, and above.

The eastern direction represents one’s parents. If a person makes offerings to his parents of clothing, food, bedding, medicine, lodging, valuables, respect, homage, praise, honor, and so forth, that person is one who makes offerings

to the eastern direction. Parents, in turn, should repay him through five things: first, loving their children wholeheartedly; second, never deceiving their children; third, entrusting all their property to them; fourth, arranging their children’s marriages into families of good lineage; and fifth, teaching their children to understand worldly affairs thoroughly.

The southern direction represents one’s teachers and elders. If a person makes offerings to his teachers and elders of clothing, food, bedding, medicine, honor, praise, respect, homage, staying up late and rising early, studying and practicing his teacher’s excellent instructions, and so forth, that person is one who makes offerings to the southern direction. Teachers and elders, in turn, should repay him through five things: first, teaching him without allowing his time to be wasted; second, teaching him everything they know; third, not giving rise to jealousy when they see that the student has surpassed them; fourth, entrusting the student to excellent teachers and virtuous friends; and fifth, upon dying, entrusting all their property to the student.

The western direction represents one’s wife. If a person provides his wife with clothing, food,

bedding, medicine, necklaces, ornaments, and so forth, that person is one who makes offerings to the western direction. The wife should repay him through fourteen things: first, carrying out every task wholeheartedly; second, always working diligently without laziness; third, completing every task she undertakes; fourth, working quickly without wasting time; fifth, always attending to guests; sixth, sweeping and keeping the household orderly; seventh, loving and respecting her husband and children and speaking gently; eighth, instructing servants with gentle words; ninth, carefully safeguarding property; tenth, staying up late and rising early; eleventh, being skillful in cooking; twelfth, carefully heeding instructions; thirteenth, skillfully concealing her husband’s faults;

and fourteenth, caring well for her husband when he is sick.

The northern direction represents virtuous friends. If a person makes offerings to virtuous friends, provides for them according to his ability, treats them respectfully, speaks gently to them, pays homage to them, praises them, and so forth, that person is one who makes offerings to the northern direction. Virtuous friends should repay him through four things:

first, teaching him to cultivate wholesome practices; second, causing him to forsake unwholesome practices; third, rescuing and assisting him when he encounters danger; and fourth, causing him to forsake heedlessness.

The direction below represents servants. If a person provides servants with clothing, food, and medicine, and neither beats nor reviles them, and so forth, that person is one who makes offerings to the direction below. Servants should repay him through ten things: first, not committing wrongdoings; second, acting without waiting to be commanded; third, completing every task they undertake; fourth, working quickly without wasting time; fifth, not abandoning the master even when he becomes poor and distressed; sixth, rising early; seventh, safeguarding possessions and not allowing them to be lost; eighth, repaying many times over even a small kindness received; ninth, sincerely respecting and cherishing the master; and tenth, skillfully concealing the master’s faults.

The direction above represents shramanas, brahmins, and so forth. If a person makes offerings to shramanas and brahmins of clothing, food, lodging,

medicine, assist them when they fall into danger, offer them food when they are hungry or thirsty, skillfully conceal their faults, and respectfully bow to, honor, and praise their virtues, and so forth—such a person makes offerings to the upper direction. Monastics should repay them with five things: First, instruct them so that faith arises; second, instruct them so that wisdom increases; third, instruct them so that generosity increases; fourth, teach them to uphold the precepts; fifth, teach them that they must become learned. If a person makes offerings to the six directions, that person’s wealth and lifespan will increase, and they will be able to receive and uphold the upasaka precepts.

H2. Requesting Permission

Good man! If a person wishes to receive the upasaka precepts in order to increase wealth and lifespan, they must first seek their parents’ consent. If their parents consent, they should next inform their wife, children, and servants. If their wife, children, and servants all consent, they should next address the king. If the king grants permission, they may

approach any monastic who has aroused the resolve for bodhi, bow their head in homage, and respectfully say: “Venerable Sir, I am a man possessing the complete male faculties, and I aspire to receive the bodhisattva upasaka precepts. I humbly beseech the Venerable One, out of compassion, to confer the precepts upon me.”

H3. Questions and Answers

I1. Asking About Impediments

At that time, the bhikshu should ask as follows: “Have your parents, wife, children, and servants, as well as the king, granted their permission?”

If the person replies that they have, he should ask further: “Do you owe any debt to the Three Jewels or to anyone else?”

If the answer is no, he should ask further: “Do you have any physical or mental illness?”

If the answer is no, he should ask further: “Have you violated the pure conduct of a bhikshu or bhikshuni?”

If the answer is no, he should ask further: “Have you committed any of the five heinous offenses?”

If the answer is no, he should ask further: “Have you listened to the Dharma illicitly?”

If the answer is no, he should ask further: “Are you a person with both sexual faculties, or one lacking sexual faculties? Have you violated the Eight Precepts of the fasting observance? When your parents were ill, did you abandon them without caring for them? Have you stolen property belonging to the Sangha of the present? Have you engaged in divisive speech? Have you spoken harsh words? Have you committed incest with your parents or sisters? Have you uttered falsehoods before the great assembly?”

I2. Examining Sincerity

If the person answers no, he should then tell them: “The upasaka precepts are extremely difficult to uphold. Why is this? Because these precepts are the foundation for the shramanera precepts, the bhikshu precepts, and the bodhisattva precepts, and even the foundation for attaining unsurpassed bodhi. Whoever receives and upholds the upasaka precepts with utmost sincerity will obtain immeasurable benefits. If one violates these precepts, one will be reborn in the three evil realms throughout immeasurable lifetimes and undergo immeasurable suffering. You now wish to obtain immeasurable benefits; can you therefore receive and uphold these precepts with utmost sincerity?”

I3. Instruction on Taking Refuge and the Precepts

If the person replies that they can, he should continue: “These upasaka precepts are extremely difficult to receive and uphold. Having taken refuge in the Buddha, one would rather lose one’s life than take refuge in heavenly gods, spirits, ghosts, or other beings. Having taken refuge in the Dharma, one would rather lose one’s life than take refuge in the scriptures of non-Buddhist paths. Having taken refuge in the Sangha, one would rather lose one’s life than take refuge in

false teachers or evil friends. Can you take refuge in the Three Jewels with such utmost sincerity?”

If the person replies that they can, he should continue: “Good man! These upasaka precepts are extremely difficult to receive and uphold. If a person takes refuge in the Three Jewels, that person must bestow fearlessness upon sentient beings. Whoever can bestow fearlessness upon sentient beings will obtain the upasaka precepts and eventually attain unsurpassed bodhi. Can you bestow such fearlessness upon sentient beings?”

If the person replies that they can, he should continue: “There are five things that diminish the lifespan and wealth of sentient beings: First, killing; second, stealing; third, sexual misconduct; fourth, false speech; fifth, drinking intoxicants.

Because sentient beings kill living creatures, in this life they undergo the retributions of an ugly appearance, physical weakness, widespread ill repute, a

short lifespan, dwindling wealth, separation from their kin, censure by sages and noble ones, and distrust from others; when others commit evil, blame implicates them as well. These are the retributions in this life. After relinquishing this body, they will fall into hell and undergo much suffering, hunger, and cold. They will dwell in hell for a long time, ugly and weak, while their ill repute spreads far and wide. These are the retributions in the next life. If they obtain a human body, their appearance will be ugly, their life short, and they will be poor and afflicted. Because the power of their evil karma affects the external environment, grains and fruits are damaged, and all the people around them suffer many calamities.

Good man! A person who delights in stealing will likewise undergo the retributions of an ugly appearance, physical weakness, widespread ill repute, a short lifespan, dwindling wealth, and separation from their kin. When others lose property, they often suspect that person. Although the person associates closely with others, they do not trust them, and sages and noble ones frequently rebuke them. These are called the retributions in the present life. After relinquishing

this body, they will fall into hell, take on an ugly appearance, suffer widespread ill repute, hunger, thirst, and affliction, and undergo torment for a long time. These are called the retributions in the next life. If they are reborn as a human, they will be poor and destitute, and whatever wealth they acquire will be lost. Their parents, siblings, wife, and children will all despise and abandon them. Their body will constantly suffer, while their mind will remain filled with unrelenting sorrow. Because the power of their karma affects the external environment, although the people around them have sufficient food and drink, they still cannot obtain adequate strength. That person’s evil retribution brings calamity upon everyone.

Good man! If a person delights in false speech, that person will undergo the retributions of coarse speech and an ugly appearance. Even when speaking truthfully, others will still not believe them. Everyone will loathe them and will not wish to see their face. These are called the retributions in the present life. After losing this body, they will fall into hell and undergo the intense torment of hunger, thirst, and

burning. These are called the retributions in the next life. If they are reborn as a human, their lips will be cleft and their mouth crooked. Even when they speak truthfully, others will not believe them and will seek to avoid them. Even when they teach the true Dharma, others will not wish to listen. Because the power of that person’s karma affects the external environment, the reproduction of animals will diminish.

Good man! If a person delights in drinking intoxicants, in the present life they will frequently lose their wealth, their body and mind will be afflicted by many illnesses, and their ill repute will spread far and wide. Their wisdom will decline, their mind will know no shame, their appearance will be ugly, and their body weak.

People will constantly censure and shun them, and they will be unable to cultivate wholesome Dharma skillfully. These are the evil retributions of drinking intoxicants in the present life. After losing this body, they will fall into hell and undergo the intense torment of hunger, thirst, and burning.

These are called the retributions in the next life. If they are reborn as a human, their mind will frequently be deranged, and they will be unable to collect their thoughts and contemplate wholesome Dharma. Because

the power of that person’s evil karma affects the external environment, all objects will quickly deteriorate.

Good man! If a person delights in sexual misconduct, that person will be unable to safeguard either his own person or the persons of others, and will often be suspected by others. Whatever he does will be deceitful.

At all times, he will frequently undergo suffering and affliction. His mind will constantly be scattered, and he will be unable to cultivate wholesome Dharma. He will often lose his wealth; his wife and children will all despise him; and his lifespan will be short.

These are the present-life retributions of sexual misconduct. After relinquishing this body, he will fall into hell. For a long time, he will undergo immeasurable sufferings such as infirmity, hunger, thirst, and an ugly appearance.

These are called retributions in a future life. If he is born in a human body, his appearance will be ugly, he will be infirm, his speech will be coarse, everyone will shun him, and he will be unable to safeguard his wife and children. Because of the influence of his karmic power, he will have no freedom with respect to any external possessions.

Good man!

Can you genuinely abandon these five evil dharmas?”

I4. Extensive Instruction and Admonition

If that person replies that he can abandon them, he should then be told: “Good man! One who receives the upasaka precepts must not act deceitfully on account of the following four causes. What are the four? First, greed; second, anger; third, delusion; and fourth, fear. Can you abandon these four evil dharmas?”

If he replies that he can, he should then be told: “Good man! One who receives the upasaka precepts must not frequent five places: first, the place of a butcher; second, a brothel; third, a place where liquor is sold; fourth, the place of a king; and fifth, the place of chandalas. Can you stay away from these five places?”

If he replies that he can, he should then be told: “Good man! One who receives the upasaka precepts must not engage in five occupations: first, selling living beings; second, trading in weapons; third, trading in poisons; fourth, selling liquor; and fifth, pressing oilii. Can you abandon these five occupations?”

If he replies that he can, he should then be told: “Good man! One who receives the upasaka precepts must not engage in three occupations: first, making nets; second, dyeing; and third, tanning hides. Can you stay away from these three occupations?”

If he replies that he can, he should then be told: “Good man! One who receives the upasaka precepts must not engage in two activities: first, gambling; and second, singing, dancing, and so forth. Can you stay away from these two activities?”

If he replies that he can, he should then be told: “Good man! One who receives the upasaka precepts must not associate closely with four kinds of people: first, gamblers; second, drunkards; third, deceitful people; and fourth, liquor sellers. Can you stay away from these four kinds of people?”

If he replies that he can, he should then be told: “Good man! One who receives the upasaka precepts must not act heedlessly. What is called heedlessness? It means failing to cultivate wholesome Dharma at the following times: when it is cold, when it is hot, when one is hungry, when one is thirsty, after eating one’s fill, in the morning, in the evening, when afraid, while working, while planning work, upon suffering loss, upon making gains, when joyful, when there are bandits, when grain and rice are expensive, when ill, while still in the prime of life, in old age, when wealthy, when poor, and while working to earn a livelihood. Can you abandon such heedlessness?”

If he replies that he can, he should then be told: “Good man! One who receives the upasaka precepts must first acquire worldly knowledge. After mastering it, he should earn money in accordance with the Dharma. If he possesses wealth, he should divide it into four portions: one portion to support his parents, wife, children, relatives, and himself; two portions for conducting business; and the remaining portion to be saved in case it is needed. Can you carry out these four matters?”

If he replies that he can, he should then be told: “Good man! You should not entrust money to four kinds of people: first, an elderly person; second, a person living in a distant place; third, an evil person; and fourth, a powerful person. You should not entrust your wealth to such persons. Can you put this into practice?”

If he replies that he can, he should then be told: “Good man! One who receives the upasaka precepts should stay away from four kinds of evil people. First are those

who delight in speaking of the faults of others; second are those who delight in speaking falsely and perversely; third are those whose mouths speak like Buddhas while their hearts are like snakes; and fourth are those who speak much but do little. Can you stay away from these four kinds of people?”

H4. Examination and Observation

If he replies that he can, he should be instructed to remain close to and attend upon a wise monastic for six months. That wise person must also observe the four deportments of the person seeking to receive the precepts.

G2. Formal Transmission and Reception of the Precepts

H1. General Transmission of the Three Refuges and Five Precepts

If it is known that the person seeking the precepts can practice in accordance with the teachings, then after six months an assembly of twenty Sangha members should be convened to perform the karma procedure.

The wise person should make the karma proclamation: “Venerable members of the Sangha, please listen attentively! Now (.....)

has come before the Sangha seeking to receive the upasaka precepts. During these past six months, his four deportments have all been pure, and he has wholeheartedly upheld the pure and adorned precepts. This person is a great man, fully endowed with the male body. If the Sangha accepts him, let everyone remain silent. Whoever does not agree, please speak.”

If the Sangha has accepted him, the wise person should say as follows: “Good man! Listen clearly and attentively. The Sangha is in harmony and has permitted you to receive and uphold the upasaka precepts. These precepts are the foundation of all wholesome dharmas. Whoever can accomplish this Dharma will attain the fruit of stream-entry, and even the fruit of non-returning. If one violates the precepts, after death one will fall into the three evil destinies.

Good man! The upasaka precepts are inconceivable. Why is this? Because after receiving these precepts, even though one enjoys the five sensual pleasures, they still do not obstruct the fruit of stream-entry, up to and including the fruit of non-returning. Therefore, they are called inconceivable. Can you, out of compassion for sentient beings, receive this fruit?”

If he replies that he can, the wise person should then expound the Dharma of the Three Refuges for him. The same should be done a second and a third time. After receiving the Dharma of the Three Refuges, he is called an upasaka.

Next, the wise person should tell him: “Good man! Listen carefully. The Tathagata, the Perfectly Awakened One, taught that there are various degrees in which the upasaka precepts may be received: one part, a minor part, no part, many parts, or the complete set.

If an upasaka, after receiving the Three Refuges, does not receive the Five Precepts, he is called an upasaka who has received no precepts. If, after receiving the Three Refuges, he observes one precept, he is called a one-part upasaka. If, after receiving the Three Refuges, he observes two precepts, he is called a minor-part upasaka.

If, after receiving the Three Refuges and observing two precepts, he breaks one precept, he is called one who has no part. If, after receiving the Three Refuges, he observes three or four precepts, he is called a many-part upasaka. If, after receiving the Three Refuges, he observes all five precepts, he is called a complete upasaka.

Now do you wish to receive the one-part upasaka precepts or the many-part upasaka precepts?” After the recipient of the precepts states his intention, the wise person should confer the precepts according to his preference.

H2. Separate Explanation of the Major and Minor Precepts

I1. The Characteristics of the Six Major Precepts

J1. Formal Explanation

After one has received the precepts, one should further instruct them: “The precepts of an upasaka comprise six grave precepts. Good man! ⁽¹⁾ After receiving the upasaka precepts, even at the cost of one’s life, one must not kill or harm even an insect or an ant. If one violates the precept against killing, whether by telling another to kill or by killing oneself, one immediately loses the upasaka precepts; in this present life, one will be unable even to attain the Dharma of Warmth, much less the sacred fruit of stream-entry, once-returning, or non-returning.

Such a person is an upasaka who has broken the precepts, a foul upasaka, a defiled upasaka, a Chandala upasaka, an upasaka bound by fetters. This is the first grave precept. ⁽²⁾ After receiving the upasaka precepts, even at the cost of one’s life,

one must not steal so much as a single coin. If one violates the precept against stealing, one immediately loses the upasaka precepts; in this present life, one will be unable even to attain the Dharma of Warmth, much less the sacred fruit of stream-entry, once-returning, or non-returning. Such a person is an upasaka who has broken the precepts, a foul upasaka, a defiled upasaka, a Chandala upasaka, an upasaka bound by fetters.

This is the second grave precept. ⁽³⁾ After receiving the upasaka precepts, even at the cost of one’s life, one must not utter a great falsehood, saying: ‘I have attained the contemplation of impurity,’ ..., or: ‘I have attained the sacred fruit of non-returning.’ If one violates the precept against great falsehood, one immediately loses the upasaka precepts; in this present life, one will be unable even to attain the Dharma of Warmth, much less the sacred fruit of stream-entry, once-returning, or non-returning.

Such a person is an upasaka who has broken the precepts, a foul upasaka, a defiled upasaka, a Chandala upasaka, an upasaka bound by fetters. This is the third grave precept. ⁽⁴⁾ After receiving the upasaka precepts, even at the cost of one’s life, one must not engage in sexual misconduct. If one violates the precept

against sexual misconduct, one immediately loses the upasaka precepts; in this present life, one will be unable even to attain the Dharma of Warmth, much less the sacred fruit of stream-entry, once-returning, or non-returning. Such a person is an upasaka who has broken the precepts, a foul upasaka, a defiled upasaka, a Chandala upasaka, an upasaka bound by fetters. This is the fourth grave precept. ⁽⁵⁾ After receiving the upasaka precepts, even at the cost of one’s life, one must not publicly proclaim the transgressions of the four assemblies: bhikshus, bhikshunis, upasakas, and upasikas.

If one violates the precept against publicly proclaiming the transgressions of the four assemblies, one immediately loses the upasaka precepts; in this present life, one will be unable even to attain the Dharma of Warmth, much less the sacred fruit of stream-entry, once-returning, or non-returning. Such a person is an upasaka who has broken the precepts, a foul upasaka, a defiled upasaka, a Chandala upasaka, an upasaka bound by fetters.

This is the fifth grave precept. ⁽⁶⁾ After receiving the upasaka precepts, even at the cost of one’s life, one must not sell intoxicating liquor. If one violates the precept against selling intoxicating liquor, one immediately loses the upasaka precepts; in this present life, one will be unable even to attain the Dharma of Warmth,

much less the sacred fruit of stream-entry, once-returning, or non-returning. Such a person is an upasaka who has broken the precepts, a foul upasaka, a defiled upasaka, a Chandala upasaka, an upasaka bound by fetters. This is the sixth grave precept.

J2. Concluding Praise

Good man! If, after receiving the precepts, an upasaka can wholeheartedly guard them and not allow them to be violated, he will attain the sacred fruits described above. Good man! The upasaka precepts are an adornment of jeweled necklaces, a wondrous fragrance that perfumes every place, a standard of discipline for wholesome dharmas that restrains unwholesome dharmas, a treasury of unsurpassed wondrous jewels, the lineage of a noble family, a place of great tranquility, the flavor of ambrosia, and the ground from which wholesome dharmas arise. Merely by sincerely giving rise to the resolve to receive the precepts, one obtains such immeasurable and boundless benefits; how much more so if one single-mindedly guards them and does not allow them to be violated.

I2. The Twenty-Eight Minor Precepts

J1. Enumeration

Good man! As the Buddha taught: ⁽¹⁾ If, after receiving the precepts, an upasaka fails to make offerings to his parents and teachers, he commits an offense of negligence. If he does not give rise to the resolve to repent, he will fall into the lower realms.

He is a defiled person creating the karma of birth and death in samsara. ⁽²⁾ If, after receiving the precepts, an upasaka indulges in drinking intoxicating liquor, he commits an offense of negligence. If he does not give rise to the resolve to repent, he will fall into the lower realms. He is a defiled person creating the karma of birth and death in samsara. ⁽³⁾ If, after receiving the precepts, an upasaka encounters someone suffering from illness, but becomes disgusted and abandons that person without providing care, he commits an offense of negligence.

If he does not give rise to the resolve to repent, he will fall into the lower realms. He is a defiled person creating the karma of birth and death in samsara. ⁽⁴⁾ If, after receiving the precepts, an upasaka sees someone come to beg but does not give a little or much according to his means, allowing the supplicant to leave empty-handed, he commits an offense of negligence. If he does not give rise to the resolve to repent, he will fall into the lower realms.

He is a defiled person creating the karma of birth and death in samsara. ⁽⁵⁾ If, after receiving the precepts, an upasaka encounters

bhikshus, bhikshunis, or upasakas who received the precepts before him, but does not rise to welcome them and bow in homage, he commits an offense of negligence. If he does not give rise to the resolve to repent, he will fall into the lower realms. He is a defiled person creating the karma of birth and death in samsara. ⁽⁶⁾ If, after receiving the precepts, an upasaka sees a bhikshu, bhikshuni, upasaka, or upasika violate the precepts and consequently gives rise to arrogance, believing himself superior to them and them inferior to himself, he commits an offense of negligence.

If he does not give rise to the resolve to repent, he will fall into the lower realms. He is a defiled person creating the karma of birth and death in samsara. ⁽⁷⁾ If, after receiving the precepts, an upasaka does not observe the Eight Precepts on the six monthly fast days and does not make offerings to the Three Jewels, he commits an offense of negligence. If he does not give rise to the resolve to repent, he will fall into the lower realms.

He is a defiled person creating the karma of birth and death in samsara. ⁽⁸⁾ If, after receiving the precepts, an upasaka does not go to listen when sutras are being expounded and the Dharma taught within forty li, he commits an offense of negligence. If he does not give rise to the resolve to repent, he will fall into the lower realms. He is a defiled person creating the karma of birth and death in samsara. ⁽⁹⁾ If, after receiving the precepts, an upasaka uses

articles belonging to the Sangha, such as bedding, beds, chairs, and so forth, he commits an offense of negligence. If he does not give rise to the resolve to repent, he will fall into the lower realms. He is a defiled person creating the karma of birth and death in samsara. ⁽¹⁰⁾ If, after receiving the precepts, an upasaka suspects that water contains living creatures but deliberately drinks it nevertheless, he commits an offense of negligence.

If he does not give rise to the resolve to repent, he will fall into the lower realms. He is a defiled person creating the karma of birth and death in samsara. ⁽¹¹⁾ If, after receiving the precepts, an upasaka travels alone through a dangerous place, he commits an offense of negligence. If he does not give rise to the resolve to repent, he will fall into the lower realms.

He is a defiled person creating the karma of birth and death in samsara. ⁽¹²⁾ If, after receiving the precepts, an upasaka spends the night alone in a bhikshuni monastery, he commits an offense of negligence. If he does not give rise to the resolve to repent, he will fall into the lower realms. He is a defiled person creating the karma of birth and death in samsara. ⁽¹³⁾ If, after receiving the precepts, an upasaka beats or verbally abuses servants or outsiders because of money or possessions, he commits an offense of negligence.

If he does not give rise to the resolve to repent, he will fall into the lower realms. He is a defiled person creating the karma of birth and death in samsara. ⁽¹⁴⁾ If, after receiving the precepts, an upasaka gives leftover food as alms

to another bhikshu, bhikshuni, upasaka, or upasika, one commits an offense through negligence. If one does not give rise to repentance, one will fall into the lower realms. Such a person is defiled and creates the karma of birth and death in samsara. ⁽¹⁵⁾ If, after receiving the precepts, an upasaka keeps cats or mongooses, he commits an offense through negligence.

If he does not give rise to repentance, he will fall into the lower realms. Such a person is defiled and creates the karma of birth and death in samsara. ⁽¹⁶⁾ If, after receiving the precepts, an upasaka keeps elephants, horses, cattle, goats, camels, or other animals and does not formally relinquish ownership of them by making a pure gift to someone who has not received the precepts, he commits an offense through negligence.

If he does not give rise to repentance, he will fall into the lower realms. Such a person is defiled and creates the karma of birth and death in samsara. ⁽¹⁷⁾ If, after receiving the precepts, an upasaka does not keep a sanghati robe, an alms bowl, and a khakkhara staff ready as offerings to the Sangha, he commits an offense through negligence. If he does not give rise to repentance, he will fall into the lower realms.

Such a person is defiled and creates the karma of birth and death in samsara. ⁽¹⁸⁾ If, after receiving the precepts, an upasaka makes his living by farming but does not seek clean water and high, dry ground for cultivation, he commits an offense through negligence. If he does not give rise to

repentance, he will fall into the lower realms. Such a person is defiled and creates the karma of birth and death in samsara. ⁽¹⁹⁾ If, after receiving the precepts, an upasaka engages in trade, then when selling goods, once he has agreed upon a price, he must not go back on his word and sell them to someone who offers a higher price; when purchasing goods, if he sees the seller cheating in weights or measures, he must point out the fault so that the seller may correct it.

If he does not do so, he commits an offense through negligence. If he does not give rise to repentance, he will fall into the lower realms. Such a person is defiled and creates the karma of birth and death in samsara. ⁽²⁰⁾ If, after receiving the precepts, an upasaka engages in sexual intercourse at an improper place or an improper time, he commits an offense through negligence.

If he does not give rise to repentance, he will fall into the lower realms. Such a person is defiled and creates the karma of birth and death in samsara. ⁽²¹⁾ If, after receiving the precepts, an upasaka engages in commerce, industry, and so forth, but refuses to pay taxes or makes a fraudulent tax declaration, he commits an offense through negligence. If he does not give rise to repentance, he will fall into the lower realms.

Such a person is defiled and creates the karma of birth and death in samsara. ⁽²²⁾ If, after receiving the precepts, an upasaka violates the laws of the nation, he commits an offense through negligence. If he does not

give rise to repentance, he will fall into the lower realms. Such a person is defiled and creates the karma of birth and death in samsara. ⁽²³⁾ If, after receiving the precepts, an upasaka does not first make offerings to the Three Jewels when grain, fruit, and vegetables yield an abundant harvest, he commits an offense through negligence. If he does not give rise to repentance, he will fall into the lower realms.

Such a person is defiled and creates the karma of birth and death in samsara. ⁽²⁴⁾ If, after receiving the precepts, an upasaka teaches the Dharma or offers praise even though the Sangha has not permitted him to do so, he commits an offense through negligence. If he does not give rise to repentance, he will fall into the lower realms. Such a person is defiled and creates the karma of birth and death in samsara. ⁽²⁵⁾ If, after receiving the precepts, an upasaka walks ahead of bhikshus, shramaneras, and others while traveling on the road, he commits an offense through negligence.

If he does not give rise to repentance, he will fall into the lower realms. Such a person is defiled and creates the karma of birth and death in samsara. ⁽²⁶⁾ If, after receiving the precepts, an upasaka, while distributing food to members of the Sangha, becomes partial and selects better food and a larger portion than those given to others to offer to his own teacher, he commits an offense through negligence. If he does not give rise to repentance, he will fall into the lower realms.

Such a person is defiled and creates

the karma of birth and death in samsara. ⁽²⁷⁾ If, after receiving the precepts, an upasaka raises silkworms for their silk, he commits an offense through negligence. If he does not give rise to repentance, he will fall into the lower realms. Such a person is defiled and creates the karma of birth and death in samsara. ⁽²⁸⁾ If, after receiving the precepts, an upasaka encounters a sick person while traveling and does not find a means to care for that person or entrust that person to the care of someone else, he commits an offense through negligence. If he does not give rise to repentance, he will fall into the lower realms. Such a person is defiled and creates the karma of birth and death in samsara.

J2. Concluding Praise

Good man! Any upasaka who can wholeheartedly receive and uphold these precepts is a pundarika flower among upasakas, a wondrous fragrance among upasakas, a pure lotus among upasakas, a true jewel among upasakas, and a great person among upasakas.

I3. Conclusion on the Excellence of the Lay Bodhisattva

Good man! The Buddha taught that there are two kinds of bodhisattvas: the first is the lay bodhisattva, and the second is the monastic bodhisattva. A monastic bodhisattva is called a bhikshu or bhikshuni; a lay bodhisattva is called an upasaka or upasika. For a monastic bodhisattva to uphold the monastic precepts is not difficult. For a lay bodhisattva to uphold the lay precepts is truly difficult. Why is this so? Because a lay bodhisattva is bound by many adverse conditions.

15. Pure Precepts

E2. The Practice of Upholding the Precepts

F1. Upholding the Precepts Purely

G1. Sudhana’s Question

Sudhana addressed the Buddha: “Revered World-Honored One! After receiving the precepts, how should one keep them pure?”

G2. The World-Honored One’s Reply

H1. Instruction on the Methods of Keeping the Precepts Pure

The Buddha told Sudhana: “Good man! There are three dharmas that make the practice of the precepts pure: first, faith in the Buddha, Dharma, and Sangha; second, profound faith in cause and effect; and third, a discerning mind.

“There are also four dharmas: first, a mind of loving-kindness; second, a mind of compassion; third, a mind free from greed; and fourth, showing kindness to those who have not shown kindness to oneself.

“There are also five dharmas: first, benefiting one’s enemies through wholesome deeds; second, upon seeing someone in distress, seeking a way to rescue them; third, joyfully giving even before the petitioner asks; fourth, giving equally without discrimination; and fifth, showing compassion toward all without distinguishing between those who are close and those who are distant.

“There are also four dharmas: first, never disparaging oneself by thinking that one cannot attain the fruit of bodhi; second, steadfastly resolving to cultivate the Buddha Way; third, diligently and energetically cultivating all wholesome dharmas; and fourth, never growing weary or regretful when undertaking great deeds.

“There are also four dharmas: first, personally studying wholesome Dharma and, having studied it, teaching it to others; second, abandoning unwholesome dharmas and teaching others to abandon them as well; third, skillfully distinguishing wholesome dharmas from unwholesome ones; and fourth, not giving rise to attachment toward any dharma.

“There are also four dharmas: first, knowing that all dharmas are devoid of self and anything belonging to a self; second, knowing that every karma has its corresponding result; third, knowing that all conditioned dharmas are impermanent; and fourth, knowing that happiness arises from suffering and suffering arises from happiness.

“There are also three dharmas: first, having a mind free from attachment toward sentient beings; second, impartially bestowing happiness upon sentient beings; and third, acting in accordance with one’s words.

“There are also three dharmas: first, being able to give sentient beings the causes of happiness; second, acting without expecting gratitude in return; and third, knowing oneself to be certain of attaining unsurpassed, complete, perfect enlightenment.

“There are also three dharmas: first, enduring a great many sufferings for the sake of sentient beings; second, enduring suffering for sentient beings in due sequence; and third, enduring suffering for sentient beings without interruption. Although one endures such suffering, one’s mind never regrets it.

“There are also three dharmas: first, although one has not yet eliminated greed, one is able to give away what one cherishes; second, although one has not yet eliminated anger, one is able to patiently endure the malice of others; and third, although one has not yet eliminated delusion, one is able to distinguish wholesome dharmas from unwholesome ones.

“There are also three dharmas: first, thoroughly understanding the skillful means for instructing sentient beings and causing them to abandon unwholesome dharmas; second, thoroughly understanding the skillful means for instructing sentient beings and causing them to cultivate wholesome dharmas; and third, never growing weary or regretful when instructing sentient beings.”

There are also three dharmas: first, when helping sentient beings free themselves from bodily suffering, never begrudging one’s own body or life; second, when helping sentient beings free themselves from mental suffering, never begrudging one’s own body or life; third, when helping sentient beings cultivate wholesome dharmas, never begrudging one’s own body or life.

There are also three dharmas: first, attending to the affairs of others before one’s own; second, attending to the affairs of others without regard for the time of day; third, when attending to the affairs of others, being free from anxiety and fear.

There are also three dharmas: first, having no jealousy in one’s heart; second, upon seeing others happy, giving rise to joy; third, maintaining a continuous, uninterrupted wholesome mind.

There are also three dharmas: first, upon seeing even a small good deed done by another, never forgetting it; second, upon receiving even a small kindness from another, wishing to repay it many times over; third, throughout immeasurable lives, enduring immeasurable suffering while remaining steadfast and never thinking of retreating.

There are also three dharmas: first, although clearly knowing that the course of birth and death is fraught with dangers, never abandoning any undertaking to liberate sentient beings; second, becoming a refuge for sentient beings who have no refuge;

third, upon seeing evil sentient beings, giving rise to compassion and neither becoming vexed nor reproaching their faults.

There are also three dharmas: first, drawing near to good spiritual friends; second, never wearying of hearing the Dharma; third, wholeheartedly learning what good spiritual guides teach. There are also nine dharmas: keeping far away from three dharmas; having no regret during the three periods of time; and giving equally to three kinds of sentient beings.

There are also four dharmas, namely loving-kindness, compassion, sympathetic joy, and equanimity.

H2. The Time for Attaining Purity of Mind

Good man! If a bodhisattva wishes to use the wholesome dharmas described above to purify his mind, he must live during one of two periods: first, when a Buddha appears in the world; second, when a pratyekabuddha appears in the world. Good man! The wholesome dharmas of sentient beings arise from three sources: first, hearing the True Dharma; second, contemplating the True Dharma; third, cultivating the True Dharma. Wholesome dharmas arising from hearing and contemplating the True Dharma require one of these two periods, whereas

wholesome dharmas arising from cultivation do not require this.

H3. Conclusion on the Excellence of the Householder Bodhisattva

Good man! There are two kinds of bodhisattvas: first, householders; second, renunciants. It is not difficult for a renunciant bodhisattva to uphold the precepts purely. It is truly difficult for a householder bodhisattva to uphold the precepts purely. Why is this? Because a householder bodhisattva is bound by many adverse conditions.”

16. Eliminating Evil

F2. Eradicating Evil Deeds

G1. Questions and Answers Concerning the Elimination of Evil

Sudatta addressed the Buddha: “World-Honored One! After a bodhisattva receives the upasaka precepts, if impure adverse conditions still remain both within and without, how should he free himself from them?”

“Good man! If a bodhisattva still has impure adverse conditions both within and without, he should collect his mind and recollect the Buddha. If he sincerely cultivates the practice of recollecting the Buddha, he will free himself from impure adverse conditions both within and without, while at the same time increasing his compassion and wisdom.

G2. Questions and Answers Concerning the Method of Practice

H1. Asking About the Method of Practice

“World-Honored One! How should this be practiced?”

H2. The Reply Concerning Recollection of the Buddha

I1. Contemplating the Buddha’s Virtues Extensively

“Good man! One should contemplate the seven supreme qualities of the Tathagata: first, the supreme body; second, supreme abiding in accordance with the Dharma; third, supreme wisdom; fourth, supreme completeness; fifth, supreme accomplishment; sixth, supreme inconceivability; seventh, supreme liberation.

“What is the supreme body? The body of the Tathagata is adorned with the thirty-two excellent marks and eighty characteristics of beauty. The strength of each finger equals the strength of eighteen thousand Yibabana fragrant elephants. Sentient beings delight in beholding the body of the Tathagata and never become weary of it. This is called the supreme body.

“What is supreme abiding in accordance with the Dharma? The Tathagata has attained benefit for himself and also

compassionately rescues and benefits immeasurable sentient beings. This is called supreme abiding in accordance with the Dharma.

“What is supreme wisdom? The Tathagata possesses the four unobstructed wisdoms, which shravakas and pratyekabuddhas cannot equal. This is called supreme wisdom.

“What is supreme completeness? The Tathagata is complete in meritorious conduct, lifespan, moral conduct, and knowledge and vision. This is called supreme completeness.

“What is supreme accomplishment? The Tathagata, the World-Honored One, cultivates three kinds of samadhi and the nine successive meditative attainments, which shravakas and pratyekabuddhas cannot equal. This is called supreme accomplishment.

“What is supreme inconceivability? The Tathagata possesses the six superknowledges, which shravakas and pratyekabuddhas likewise cannot equal. Such qualities as the Ten Powers, the Four

Fearlessnesses, Great Compassion, and the Three Foundations of Mindfulness are called supreme inconceivability.

“What is supreme liberation? The Tathagata possesses both kinds of liberation, having eliminated the obstruction to wisdom and the obstruction of afflictions. He has forever eradicated all residual habits of the afflictions and attained mastery over both wisdom and causes and conditions. This is called supreme liberation. Therefore, in the sutras, Shariputra praised the Tathagata as fully possessing these seven supreme qualities.

“From the time the Tathagata began cultivating the contemplation of impurity until he attained unsurpassed perfect enlightenment, and from the stage of cultivating the adornments of merit until he realized the fruit of liberation, he surpassed shravakas and pratyekabuddhas in every respect. Therefore, the Tathagata is called the Unsurpassed, Most Honored One. The Tathagata, the World-Honored One, cultivated the samadhi of emptiness, the samadhi of cessation, the four dhyanas, loving-kindness and compassion, and contemplation of the twelve links of dependent origination, all for the benefit of sentient

beings. The perfectly enlightened Tathagata does not speak two different ways; therefore, he is called the Tathagata. From the time he began cultivating the adornments of merit until he attained the fruit of enlightenment, he followed the same course as all Buddhas of the past; therefore, he is called the Tathagata.

Because he fully possesses the sublime True Dharma and is worthy to receive offerings from all devas and humans, he is called the Worthy One. Because he thoroughly comprehends the two truths—the conventional truth and the ultimate truth—he is called the Perfectly and Universally Knowing One. Because he cultivates the pure precepts and fully possesses the three higher knowledges, he is called the One Perfect in Knowledge and Conduct.

Because he will no longer undergo birth in the three realms, he is called the Well-Gone One. Because he thoroughly comprehends the two worlds—the world of sentient beings and the physical universe—he is called the Knower of the World. Because he clearly knows the skillful means for taming sentient beings, he is called the Unsurpassed Tamer.

Because he can free sentient beings from fear and, through skillful teaching, enable them to leave suffering and attain happiness, he is called the Teacher of Devas and Humans. Because he knows all dharmas and practices, he is called the Buddha. Because he can vanquish the four kinds of Mara, he is called the World-Honored One.

Furthermore, one should contemplate that the Tathagata’s cultivation of moral discipline, concentration, and wisdom is entirely for the benefit of sentient beings. Throughout immeasurable

throughout immeasurable lifetimes, He benefited enemies and loved ones equally. He had eliminated all afflictions and clearly knew that each sentient being, often because of just one affliction, must undergo suffering for immeasurable kalpas. For the sake of sentient beings, the Tathagata was able to give what is difficult to give and patiently endure what is difficult to endure.

The Buddha possesses two kinds of purity: first, the purity of adornment; second, the purity of retribution. Through the power of these two pure causes and conditions, from the time the Tathagata first aroused the aspiration and cultivated the Ten Wholesome Deeds and the ten paramitas until He attained the Ten Powers and the Ten Epithets, no human or deva could speak of any fault in Him. The Tathagata possesses eighty thousand kinds of voice, which sentient beings never tire of hearing.

For this reason, the Tathagata surpasses all shravakas and pratyekabuddhas.

I2. Concluding the Teaching on Pure Precepts

Good man! If a bodhisattva who has received and upholds the lay practitioner’s precepts wishes to keep the precepts pure, he should cultivate the practice of gathering the mind in mindfulness of the Buddha in this way. If he cultivates mindfulness of the Buddha, he will be freed from all impure adverse conditions, both internal and external; his wisdom will increase, he will eliminate greed, anger, and delusion, and he will fully accomplish all wholesome dharmas.

I3. Conclusion on the Excellence of the Householder’s Life

Good man! There are two kinds of bodhisattvas: first, householders; second, monastics. It is not difficult for a monastic bodhisattva to cultivate the practice of gathering the mind in mindfulness of the Buddha; it is the householder bodhisattva who finds it difficult to cultivate the practice of gathering the mind in mindfulness of the Buddha. Why is this? Because householders are bound by many adverse conditions.

17. Making Offerings to the Three Jewels

F3. Making Offerings to the Three Jewels

G1. Sudatta’s Question

Sudatta addressed the Buddha: “World-Honored One! After a bodhisattva has received the lay practitioner’s precepts, how should he make offerings to the Three Jewels?”

G2. The World-Honored One’s Reply

H1. The Three Jewels as Fields of Merit

– Good man! There are three kinds of fields of merit in the world: first, the field of repaying kindness; second, the field of merit and virtue; third, the field of the poor. The field of repaying kindness consists of parents, teachers, and preceptors; the field of merit and virtue consists of all practitioners, from those who have attained the Stage of Warmth up to those who have attained unsurpassed, perfect enlightenment; the field of the poor consists of all who are impoverished and distressed. The Tathagata, the World-Honored One, is two kinds of field of merit: first, the field of repaying kindness; second, the field of merit and virtue. The Dharma likewise constitutes the two kinds of fields

of merit mentioned above. Sentient beings constitute three kinds of fields of merit: first, the field of repaying kindness; second, the field of merit and virtue; third, the field of the poor. For this reason, after bodhisattvas have received the lay practitioner’s precepts, they should wholeheartedly and diligently make offerings to the Three Jewels.

H2. The Abiding Three Jewels

I1. An Extensive Explanation of the Buddha Jewel

J1. Establishing and Making Offerings to Stupas and Images

Good man! The Tathagata is the treasury of all dharmas. Therefore, the wise should wholeheartedly and diligently make offerings to the Buddhas presently abiding in the world, or to Their relics, images, stupas, and shrines. If they are in a desolate place where there are no images or stupas, they should constantly recollect, honor, and praise Them. They should either make images and stupas themselves or encourage others to make them. When they see others making them, they should give rise to joy. If they possess sufficient power and merit, they should instruct many others to join in making them. After making

offerings, they should neither disparage themselves nor disparage the Three Jewels. They should not order others to make offerings on their behalf, nor should they make offerings because they wish to surpass others. When making offerings, their minds should be free of regret and sorrow; rather, they should join their palms, extol, revere, honor, and praise the Three Jewels.

Whether they offer a single coin or even immeasurable precious treasures; a single strand of silk or even immeasurable quantities of silk cloth; a single flower or even immeasurable flowers; whether they praise Them with one verse or even immeasurable verses; bow once or even immeasurable times; circumambulate once or even immeasurable times—such offerings may be made on one occasion or over immeasurable periods of time, either personally or by causing others to make them.

Good man! If one can wholeheartedly make offerings to the Buddha, Dharma, and Sangha in this way, the offerings should be made in the same manner whether the Buddha is still in the world or after the Buddha has entered nirvana; there should

be no difference. Upon encountering stupas or shrines, one should make offerings of gold, silver, copper, iron, banners, canopies, music, incense, oil, and lamps. If one sees a place trampled by birds or animals, or damaged by wind, water, or fire, one should repair it and sweep it clean.

If one lacks the ability to do this personally, one should encourage others to plaster and repair it. For plastering and repairs, materials such as gold, silver, copper, iron, timber, or wood may be used. If there is dust, one should sweep and wash it away.

If there is filth, one should cleanse it with scented water. If one constructs a jeweled stupa or a precious image, after completing it, one should make offerings of banners, canopies, incense, flowers, and various kinds of music. If within a stupa there are weeds, carcasses of dead birds or animals, filthy refuse, or decaying flowers, one should clear them away completely.

If there are snake holes or rat holes, they should be filled and levelediii. Images made of copper, wood, stone, clay, gold, silver, vaidurya, crystal, and so forth should always be washed clean and anointed with fragrant substances. According to one’s means, one should provide various necklaces

and adornments, decorating them in the same manner as the stupa of a wheel-turning sage-king. Within a monastery, powdered incense should be spread upon the ground. If one makes a stupa or image from white clay, after completing it, one should make offerings of necklaces, crystal, pearls, silk, gauze, fine silk, brocade, bells, chimes, and so forth.

When painting an image of the Buddha, glue, milk, and chicken eggs must not be mixed into the pigments. By day as well as by night, one should make offerings of various flowers, silk streamers, bright mirrors, powdered incense, fragrant ointments, burning incense, various kinds of music, singing, and dancing. One should not imitate non-Buddhist practitioners by burning butter and barley as offerings.

One should not smear butter upon stupas or Buddha images, nor should one wash Buddha images with milk. One should not make a half-length Buddha image. If an image is damaged, it should be covered and someone summoned to repair it; only after it has been fully restored should it be displayed again.

Upon seeing a damaged image, one should still reverently make offerings to it, just as one would to an intact image. Such offerings should be made personally; if one lacks the ability to do so, one should assist

others in making them, or encourage others to help oneself make them.

J2. Revering and Praising the Buddha-Dharma

Suppose one person offers to the Tathagata all the treasures of the four continents, while another honors and praises the Tathagata with wholehearted reverence: the merit of these two persons is equal and no different. All the virtues of the Tathagata consist in the perfection of both body and mind. His body possesses the thirty-two excellent marks, the eighty subtle characteristics, and the complete powers of the Path;

His mind possesses the Ten Powers, the Four Fearlessnesses, Great Compassion, the Three Mindfulnesses, the Five Wisdom Samadhis, the Three Kinds of Dharma Gates, the Eleven Contemplations of Emptiness, wisdom contemplating the Twelve Links of Dependent Origination, immeasurable meditative concentrations, the complete Seven Wisdoms, and the accomplishment of the six paramitas.

Whoever can praise the Buddha by means of such qualities is one who truly makes offerings to the Buddha.

I2. A Brief Explanation of the Dharma Jewel and the Sangha Jewel

What is meant by making offerings to the Dharma? Good man! If one is able to make offerings to the Twelve Divisions of the Teaching, this is called making offerings to the Dharma.

How does one make offerings to the Twelve Divisions of the Teaching? If one can sincerely believe in, receive and uphold, read and recite, explain, and practice according to what has been taught, and, having done so, further encourage others to practice accordingly, this is called making offerings to the Twelve Divisions of the Teaching. If one can transcribe the Twelve Divisions of the Teaching and, after completing the transcription, make offerings to them with many kinds of articles, as one would make offerings to the Buddha; and if, except while bathing, one can make offerings to, receive and uphold, read and recite such scriptures, that person is one who makes offerings to the Dharma.

When making offerings to the Dharma, one should revere, honor, and praise it as one would the Buddha. There are also these teachings: the single type of capacity of a bodhisattva, the three types of capacity of a pratyekabuddha, and the Three Truths. If one believes in these, this is called making offerings to the Dharma.

If one makes offerings to bodhisattva bhikshus or to practitioners of the Lesser Vehicle,

from those proceeding toward stream-entry up to arhats, this is called making offerings to the Sangha.

H3. Clearly Stating the Benefits of Making Offerings

If one is able to make offerings to the Three Jewels in this way, one should know that such a person will never be separated from the Tathagatas of the ten directions; in all activities—walking, standing, lying down, and sitting—that person will remain close to them.

Good man! If one is able, in accordance with the teaching, to make offerings, whether few or many, to the three kinds of fields of merit, one should know that such a person will enjoy abundant benefits throughout immeasurable lifetimes.

H4. Concluding That the Householder’s Practice Is Superior

Good man! Bodhisattvas are of two kinds: householders and monastics. For monastic bodhisattvas to make offerings to the Three Jewels is not difficult. For householder bodhisattvas to make offerings to the Three Jewels—
that is truly difficult. Why? Because householder bodhisattvas are bound by many adverse conditions.