優婆塞戒經

22. The Five Precepts

D3. The Five Precepts

E1. Sudatta Asks

Sudatta addressed the Buddha: “Blessed One! Who obtains the Dharma of the Three Refuges, and who does not?”

E2. The Blessed One Replies

F1. Reply Concerning Obtaining the Essence of the Three Refuges

– Good man! One who believes in cause, believes in effect, believes in the Dharma of the Four Noble Truths, and believes that attainment of the Path is possible obtains the Three Refuges. One whose faith is firm and irreversible, who draws near to the Three Jewels, and who accepts the instructions of spiritual friends obtains the Dharma of the Three Refuges. The upasaka precepts are likewise. One who is able to contemplate: “The upasaka precepts possess immeasurable meritorious fruits and can eliminate immeasurable unwholesome dharmas; sentient beings are boundless, and the suffering they undergo is also immeasurable and boundless; a human body is difficult to obtain; even if one obtains a human body,

it is difficult to have all the faculties complete; even if all the faculties are complete, it is difficult to have faith in the Three Jewels; even if one has faith, it is difficult to encounter a spiritual friend; even if one encounters a spiritual friend, it is difficult to attain freedom; even if one attains freedom, all dharmas are impermanent,” should say to oneself: “If I create unwholesome karma, because of this unwholesome karma I shall undergo painful retribution in body and mind in the next life.

For this reason, the karma of body, speech, and mind is my own enemy. Even if I could create the three kinds of unwholesome karma without undergoing painful retribution, I still should not commit evil in the present. These three kinds of unwholesome karma cause my appearance in this life to bear ugly and evil signs, and at the time of death they cause remorse to arise.

For this reason, I should take the Three Refuges and undertake the Eight Precepts of the fasting observance, leaving behind all evil and unwholesome karma.”

F2. Distinguishing the Characteristics of the Precepts

The wise observe that precepts are of two kinds: worldly precepts and liberating precepts. If the undertaking of precepts does not rely upon the Three Jewels, they are called worldly precepts. Such precepts are not firm,

like pigments without glue. Therefore, one should first take refuge in the Three Jewels and only afterward undertake the precepts. Whether they are undertaken for an entire lifetime or for only one day and one night, these are called the Eight Precepts of the fasting observance for an upasaka.

Worldly precepts cannot eliminate evil karma previously created; undertaking the Three Refuges and the precepts can eliminate evil karma. Even one who commits a grave offense does not lose the precepts. Why?

Because of the power of the precept Dharma. Suppose two people commit the same evil deed, one having undertaken the precepts and the other not. The one who has undertaken the precepts commits a grave offense, while the one who has not undertaken them commits a lighter offense.

Why is this so? Because the person who has undertaken the precepts violates the Buddha’s teaching. Offenses are of two kinds: the first are intrinsically grave offenses, and the second are conventionally prohibited grave offenses.

These two kinds of offenses also differ in gravity. For some people, a grave offense becomes light; for others, a light offense becomes grave. For example, Angulimala violated a precept concerning an intrinsically grave offense but did not incur a grave offense, whereas the dragon Elapatra, though he violated only a precept concerning a conventionally prohibited grave offense, incurred a

grave offense. Therefore, one cannot say that those who violate the same precept necessarily incur equal offenses. Worldly precepts also contain such precepts as refraining from killing, refraining from stealing, and so forth, up to refraining from drinking intoxicants. Yet the foundation of worldly precepts is not pure, their observance is not pure, their adornment is not pure, their initial and sustained thought is not pure, and their resulting retribution is not pure. Therefore, they are not called precepts of the ultimate truth but are called only worldly precepts. Thus, the wise should say to themselves: “I must undertake the precepts of the ultimate truth.”

F3. Extensive Praise of the Virtue of the Precepts

Good man! Suppose there are sentient beings who undertake the precepts in a future age when human bodies are eighty feet tall and the human lifespan is precisely eighty-four thousand years. Compared with sentient beings who undertake the precepts in this evil age, the resulting retribution of undertaking the precepts is equal and no different for those two kinds of sentient beings. Why? Because the three roots of goodness are all

equal. Some may say: “The essence of the precepts can be obtained only in relation to sentient beings.” This is incorrect. Why? Within the precept Dharma of all Buddhas, the essence of the precepts is obtained in relation to all sentient and insentient beings. Because sentient and insentient beings are immeasurable and boundless, the essence of the precepts is also immeasurable and boundless.

Good man! Among the practices of giving, the gift of fearlessness is supreme. Therefore, I say that the Five Precepts are five great gifts. These Five Precepts can enable sentient beings to leave behind five kinds of fear. These five kinds of giving are very easy to cultivate, freely and without obstruction. Without losing any wealth, one obtains immeasurable merit. Without these five kinds of giving, one cannot attain the fruit of stream-entry, much less the fruit of anuttara-samyak-sambodhi.

Good man! You should know that after undertaking the precepts, one will be respected and protected by devas and humans and will gain great renown. Even when encountering adverse circumstances, one’s mind will not be distressed, and sentient beings will draw near and seek refuge. The son of the elder Anathapindika undertook the precepts because he wished to obtain eight thousand gold coins, yet he gained the resulting retribution of immeasurable merit. Good man! Even undertaking the precepts for the sake of wealth brings benefit; how much more so when one undertakes them with wholehearted resolve in quest of liberation—how could one fail to gain benefit?

Good man! Five wholesome dharmas constantly surround the precept Dharma, causing it to increase without cease like the waters of the Ganges. What are these five? The first is loving-kindness; the second, compassion; the third, sympathetic joy; the fourth, patience; and the fifth, faith. One who can shatter deeply rooted wrong views and whose mind is free from doubt will possess right mindfulness, pure adornment, a pure foundation, and freedom from unwholesome initial and sustained thought. Good man! One who leaves behind five evil deeds is said to have undertaken the precepts and to have left behind all evil karma of body, speech, and mind. If anyone says: “Even

without the Five Precepts, one can cross the ocean of birth and death,” this is impossible. Good man! Whoever wishes to cross the ocean of birth and death should wholeheartedly undertake and uphold the Five Precepts.

F4. Separate Clarification of the Precepts and Fasting Observance

Of these Five Precepts, four will become nonmanifest precepts in future lives. Because sensual desire alone is difficult to sever, the precept against sexual misconduct cannot become the essence of a nonmanifest precept. For this reason, sensual desire is persistent and difficult to eliminate.

You should be wholehearted and cautious, and must not be heedless. Some may say: “There are innumerable other acts for which one would incur extremely grave offenses if they were committed. Why did the Buddhas of the past not prohibit those acts but instead prohibit drinking intoxicants?” Good man!

Drinking intoxicants destroys the mind of shame and moral dread, causing an intoxicated person no longer to fear the three evil destinies and consequently to be unable to uphold the other four precepts. Therefore, the Buddhas of the past prohibited drinking intoxicants. If someone

says: “The Tathagata taught that drinking intoxicants has many faults; why, then, did he not place this precept first among the Five Precepts?” This is incorrect. Why? The prohibition against drinking intoxicants is a conventionally prohibited grave precept, not an intrinsically grave precept. The Tathagata established the intrinsically grave precepts first and only afterward established the conventionally prohibited grave precepts.

Good man! Previously, the Tathagata taught that each waxing and waning half-month has three fasting days. This was in conformity with the practices of non-Buddhist traditions. On those days, followers of non-Buddhist traditions customarily made offerings to the devas; therefore, the Tathagata taught that there are three fasting days. Good man! It is like a window curtain that does not fall because it is secured by cords. The Dharma of the three fasting days in each waxing and waning half-month is likewise. Any sentient beings who resolve to undertake and uphold it will not fall into the three evil destinies.

Good man! If someone wishes to cultivate the practice of giving, make offerings to the Three Jewels, sit in meditation, cultivate wholesome practices, read and recite scriptures, and make offerings to his parents, he should first make a vow: “If I do not perform these deeds, I shall impose a penalty upon myself.” If he can do so, his merit and virtue will increase day by day like the waters of the Ganges River. This Dharma of the Five Precepts has five kinds of fruition: first, the fruition of non-action; second, the fruition of retribution; third, the residual fruition; fourth, the fruition of action; and fifth, the fruition of liberation.

If someone receives the Five Precepts, one should know that he will obtain these five kinds of fruition. If an upasaka frequently visits monasteries and places where the Sangha dwells, draws near to bhiksus, inquires about the true Dharma, listens with all his heart, accepts and upholds it after hearing it, remembers it without forgetting, can discern its principles, and, after understanding them clearly, teaches them to sentient beings, he is called an upasaka who benefits both himself and others.

F5. Living in Accordance with the Dharma and Not in Accordance with the Dharma

If an upasaka refuses to study what he has been taught, treats bhiksus with contempt, listens to the Dharma in order to find faults in bhiksus, lacks faith and reverence, serves adherents of non-Buddhist paths and considers this a meritorious deed, or believes in auspicious and inauspicious days, months, stars, and calamities, that upasaka does not live in accordance with the true Dharma. If an upasaka does not personally commit evil but instructs others to do so, that upasaka does not live in accordance with the true Dharma.

If an upasaka works for customs authorities and levies duties on goods, that upasaka does not live in accordance with the true Dharma. If an upasaka first assesses the price of an object before treating an illness and, after completing the treatment, sells that object, that upasaka does not live in accordance with the true Dharma. If an upasaka neither personally commits evil nor tells others to commit evil, and his mind does not entertain evil thoughts, that upasaka lives in accordance with the true Dharma.

If an upasaka commits an offense because afflictions have arisen and, after committing it, does not give rise to shame or repent, that upasaka does not live in accordance with the true Dharma. If an upasaka commits evil deeds for the sake of preserving his own life, that upasaka does not live in accordance with the true Dharma. If an upasaka, though he has obtained a human body, nevertheless acts contrary to the Dharma, that upasaka cannot be called a human being.

If one possesses faith, can perform meritorious deeds, skillfully cultivates right mindfulness, and contemplates that all dharmas are impermanent, without self, and without anything belonging to a self; if one’s mind gives rise to no attachment toward any dharma; if one sees that all dharmas lack sovereignty, are subject to arising and cessation, are suffering and empty, and possess no tranquility;

if one reflects that a human body is difficult to obtain, that even after obtaining a human body it is difficult to possess all the faculties, that even with all the faculties it is difficult to possess right view, that even with right view it is difficult to possess faith, that even with faith it is difficult to encounter a good spiritual friend, that even after encountering a good spiritual friend it is difficult to hear the true Dharma, and that even after hearing the true Dharma it is difficult to accept and uphold it—if one can contemplate in this way, one is said to have truly obtained a human body.

If one contemplates that the Realm of Desire is impermanent and that even the Heaven of Neither Perception nor Non-Perception is impermanent, and for this reason seeks neither rebirth in the three evil destinies nor even rebirth in the Heaven of Neither Perception nor Non-Perception, then, having contemplated in this way and perceived the three things that are not secure, one exchanges the insecure physical body for the secure Dharma body.

Bowing and making offerings to the Three Jewels, welcoming them when they arrive and seeing them off when they depart, personally giving alms, and personally performing meritorious deeds—this is called exchanging the insecure physical body for the secure body. One exchanges insecure wealth for secure wealth by giving food to the sick and to travelers, and by making offerings to sramanas, brahmins, and the poor and distressed.

This is called exchanging insecure wealth for secure wealth. One further exchanges an insecure lifespan for a secure lifespan by cultivating the Dharma of the Six Recollections and loving-kindness, compassion, sympathetic joy, and equanimity; realizing the Four Noble Truths; skillfully contemplating birth, aging, illness, and death; firmly believing in the karmic retribution of wholesome and unwholesome deeds; knowing with certainty that those bound by affection must one day part; understanding that no sentient being possesses sovereignty, that before attaining the Noble Path the power of samsara is immense, and that every worldly pleasure is accompanied by suffering.

Although one partakes of pleasure, one’s mind remains unattached, just as one seeks a fire for warmth during a cold month. Although one enjoys worldly pleasures, one never commits evil on their account. One cultivates patience and the two kinds of giving to benefit sentient beings, and deeply contemplates the fundamentally equal nature of suffering and pleasure.

Whatever one says, one’s words are gentle; one skillfully instructs sentient beings and enables them to live in accordance with the true Dharma. One keeps far away from evil friends, remains heedful, and refrains from such activities as drinking alcohol, gambling, hunting, and so forth. This is called exchanging an insecure lifespan for a secure lifespan.

Good man! If one has obtained a human body, possesses abundant wealth, and enjoys freedom and authority, one should first make offerings to one’s parents, teachers, preceptors, elders, and those who preserve the true Dharma. One should also provide necessities for those who have come from afar, those about to travel far away, and those who are ill.

One’s speech should be gentle, and one should always possess a sense of shame. One should not honor only a particular virtuous person, but should make offerings to all noble and worthy ones, observers of the precepts, and those of extensive learning. One should offer them houses, food and drink, beds and seats, clothing, and medicines.

One should firmly believe that the members of the Sangha possess many virtues and merits: those cultivating the practice of stream-entry and those who have attained the fruit of stream-entry, up to those cultivating the practice of arhatship and those who have attained the fruit of arhatship, as well as those cultivating the Vajra Samadhi or the Lightning Samadhi. Having contemplated in this way, one should serve them and give to them with an impartial mind.

Giving in this manner brings immeasurable merit and virtue. Therefore, in the Deer Child Sutra, I said to Deer Child’s Mother: “If one invites members of the Sangha with a discriminating mind, even though one invites the Buddha together with five hundred arhats, this still cannot be called inviting the Sangha that is a field of merit. But if, with an impartial mind, one invites even a semblance bhiksu within the Sangha who is exceedingly evil, one will obtain immeasurable merit and virtue.” Why is this?

Although that semblance bhiksu is an evil person, lacks moral discipline, is not learned, and does not cultivate wholesome dharmas, he is nevertheless able to expound the three kinds of bodhi, together with their causes and fruits. Moreover, he does not slander the Three Jewels—the Buddha, Dharma, and Sangha—he bears the Tathagata’s supreme and unsurpassed banner, and his right view is not mistaken. To make offerings to the Sangha is to make offerings to the Buddha Jewel and the Sangha Jewel.

One should know that contemplating the subtle and wondrous virtues of the Buddha-Dharma is itself a complete offering to the Three Jewels. If, while giving, one seeks no reward, this is an offering to unsurpassed bodhi; one completely fulfills the perfection of giving, cultivates the Path to bodhi, obtains immeasurable merit and virtue in future lives, and is also able to benefit oneself and others. One can cultivate loving-kindness and compassion, relinquishing one’s own pleasures in order to alleviate the suffering of others.

Before attaining the fruit of bodhi, one’s mind never becomes anxious or regretful. Although one hears that the path of cultivating the Way to bodhi is long and distant and that the fruit of bodhi is difficult to attain, one’s mind still never retreats. For the sake of liberating sentient beings, one endures immense suffering and distress throughout immeasurable lifetimes, yet never grows weary or discouraged.

One delights in living in accordance with the true Dharma, does not seek worldly pleasures, and delights in the tranquility of leaving the household life to cultivate the path. Before leaving the household life, although one still remains a householder, one nevertheless lives

like practitioners of liberation, committing no evil, they attain three kinds of precepts: the precepts of morality, the precepts of concentration, and the undefiled precepts.

F6. Clarifying the Difficulty of Practice for Householders

Good man! There are two kinds of bodhisattvas: first, householders; second, monastics. For monastic bodhisattvas to practice in accordance with the True Dharma is not difficult; for householder bodhisattvas to practice in accordance with the True Dharma is truly difficult. Why is this? Because householders are bound by many adverse conditions.

23. Sila Paramita

D4. Sila Paramita

E1. Sudhana Asks

Sudhana addressed the Buddha: “World-Honored One! How does a bodhisattva attain a resolute mind upon the path leading toward bodhi?”

E2. The Tathagata Answers

F1. General Answer Concerning Four Means of Firmness

– Good man! A bodhisattva who wishes to have a resolute mind should cultivate four dharmas: first, even when undergoing great suffering, he is determined not to act contrary to the True Dharma; second, upon attaining great freedom, he constantly cultivates patience; third, although living in poverty and hardship, he is always generous in giving; fourth, while still young and strong, he always delights in leaving the household life. If a bodhisattva possesses these four dharmas, his mind will be resolute upon the path leading toward bodhi.

F2. Explaining Separately That the Precepts Are the Foundation

G1. Clarifying the Gains and Losses of Upholding and Violating the Precepts

A bodhisattva who possesses these four dharmas further reflects: “The first and fundamental ground of the path to bodhi is called the precepts. This Dharma of precepts is also called the first ground, the guiding ground, the level ground, the ground of equality, the ground of kindness and harmony, and the ground of compassion. It is the footprint of all Buddhas, the foundation of all merit and virtue, and a field of merit.

For this reason, the wise should receive and uphold it and must not violate it.” Furthermore, the wise should reflect thus: “The Dharma of precepts brings two kinds of fruition: first, the enjoyment of heavenly bliss; second, the enjoyment of the bliss of bodhi.” The wise should seek the bliss of bodhi and not heavenly bliss. If, after receiving the precepts, one deliberately does what should not be done, deliberately thinks what should not be thought, is indolent, delights in sleep and rest, indulges in vague and wandering thoughts, lives contrary to the True Dharma, or frequently utters malicious oaths, this is called defiling the precepts.

If, after

receiving the precepts, one instead gives rise to regret, seeks the rewards of heavenly or human existence, frequently acts heedlessly, and does not give rise to compassion, this is defiling the precepts. If one receives the precepts out of fear of poverty and hardship, out of terror, because of the loss of wealth, out of fear of compulsory labor, for the sake of one’s life, for gain and support, or in order to gratify one’s pride, and after receiving them gives rise to doubt, this is defiling the precepts.

Good man! Suppose someone does not wish to remain long in samsara, clearly sees the faults of samsara, recognizes that the pleasures of the heavenly and human realms are no different from the suffering of the Avici hell, has compassion for sentient beings, and possesses right mindfulness. Wishing to benefit immeasurable sentient beings and enable them to accomplish the path to bodhi, wishing to perfect the path to bodhi, and wishing to practice in accordance with the Dharma, he therefore receives and upholds the prohibitive precepts, and his mind is not heedless. He can clearly discern the gravity or lightness of all bodily, verbal, and mental karma throughout the three times of past, present, and future. Whatever he does, he first

directs his mind to the task, and his mind is not heedless. While acting and after completing the action, he likewise remains free from heedlessness. Even if, before acting, he was unaware that he was violating a precept, after completing the act he will nevertheless incur the offense of violating the precept.

If he fails to attend carefully to what he is doing and thereby violates a precept, he still incurs the offense of violating the precept. If he fails to maintain right mindfulness and allows adventitious afflictions to arise temporarily, he also incurs the offense of violating the precept. If he is even slightly heedless, he likewise incurs the offense of violating the precept.

Such a person always regards a minor offense as though it were a grave offense. Having contemplated it, he gives rise to remorse and shame, fear and sorrow, and his mind finds no joy; he repents wholeheartedly. Having repented, joy arises in his mind, and he carefully guards and upholds the precepts, never transgressing them again.

This is called the pure observance of the precepts.

G2. For Oneself, for Others, and for the Dharma of the Path

– Good man! After receiving the precepts, the wise refrain from evil for three reasons: first,

for themselves; second, for others; third, for the Dharma of the path. What does “for themselves” mean? It means that they personally recognize an act as evil and clearly understand that creating evil karma will bring such-and-such retribution, while creating wholesome karma will bring such-and-such retribution.

Evil karma that has been created never disappears; one will certainly undergo its painful results. Likewise, the results of wholesome karma that has been created do not disappear; one will certainly obtain its beneficial results. Since neither wholesome nor evil karma disappears, why should I deceive myself?

For this reason, after receiving the precepts, one must resolve never to violate them and must uphold them wholeheartedly. This is called acting for oneself. What does “for others” mean?

The wise know that in the world there are persons who possess the divine ear, the divine eye, and the knowledge of others’ minds. If I commit evil, those persons will certainly see, hear, and clearly know that I am committing evil. Why should I feel no shame and still commit evil?

Moreover, the devas possess immeasurable merit and virtue, the power of miraculous abilities, the divine ear, the divine eye, and the knowledge of others’

minds. They can see and hear from afar. Although they dwell near human beings, human beings cannot see them.

If I commit evil, those devas will see, hear, and know it. Since the devas see me so clearly, why should I feel no shame and deliberately commit evil? This is called acting for others.

What does “for the True Dharma” mean? The wise clearly see that the Tathagata’s Dharma is pure and undefiled, brings benefit in the present life, can render the mind tranquil, carries one across to the other shore, and enables liberation at any time. I now receive the precepts for the sake of the True Dharma.

If I cannot uphold even the minor precepts, how could I uphold the major precepts? If I violate the minor precepts, I will increase suffering in the three realms; but if I uphold them wholeheartedly, I will increase unsurpassed bliss. Since the time I first assumed a body within samsara, the reason I have not yet attained the fruit of liberation is truly that I failed to receive and uphold the prohibitive precepts of the immeasurable Buddhas of past ages.

Having received the precepts today, in future lives I will certainly encounter

Buddhas as numerous as the sands of the Ganges. Having understood this clearly, one’s mind becomes earnest; one wholeheartedly receives the precepts and, having received them, steadfastly guards them, wishing to attain anuttara-samyak-sambodhi and benefit immeasurable sentient beings.

G3. Upholding the Precepts to Their Ultimate Fulfillment

Good man! If a householder or monastic, whether receiving the Three Refuges, receiving the Eight Fasting Precepts, receiving the Five Precepts, receiving the complete precepts, or receiving only some of the precepts, whether for one day and one night, for only a brief moment, or for an entire lifetime, receives and upholds them wholeheartedly, you should know that this person will obtain great merit and virtue.

Good man! After receiving the precepts, one cultivates the three wholesome karmas, becomes learned, practices giving, cultivates meditative concentration, cultivates wholesome dharmas, and makes offerings to the Three Jewels. This is called adorning bodhi. After receiving the precepts, if one reads and recites the Tathagata’s Twelve Divisions of the Teaching, that person is called the unsurpassed treasury of the great Dharma. That person increases

diligence in order to perfect the sila paramita. The essence of the Mahayana precepts received in this life will become the essence of unconditioned precepts; in future lives, even if they are not received again, their essence will not be lost.

Good man! There are dharmas that are precepts but not paramita; there are dharmas that are paramita but not precepts; there are dharmas that are both precepts and paramita; and there are dharmas that are neither precepts nor paramita. First, dharmas that are precepts but not paramita are the precepts of shravakas and pratyekabuddhas.

Second, dharmas that are paramita but not precepts are the dana paramita. Third, dharmas that are both precepts and paramita are exemplified by the Bodhisattva Shakyamuni in a past life: when he had taken the body of a Cù Đà, insects, beasts, and ants came to bite and eat him, yet his body did not move, nor did he give rise to an evil thought. Another example is a sage who sat motionless for twelve years because he did not wish to frighten the sparrows that had built nests upon his head.

Fourth, dharmas that are

neither precepts nor paramita include, for example, the giving practiced by ordinary worldly people.

G4. Formally Clarifying the Characteristics of Upholding the Precepts

Good man! When a great bodhisattva abides in the sila paramita, who can describe the suffering that the bodhisattva patiently endures for the sake of sentient beings? Some people, after receiving only a few minor precepts, are unable to have compassion for suffering sentient beings. Such people cannot perfect the sila paramita. If one can cultivate patience, samadhi, and wisdom, practice diligently, and delight in extensive learning, know that such a person can increase the sila paramita, adorn bodhi, and realize the fruit of bodhi. Such precepts encompass immeasurable wholesome dharmas, immeasurable fruits of recompense, and immeasurable prohibitions. Through these causes and conditions, they adorn bodhi.

Good man! After receiving the precepts, a great bodhisattva does not utter evil speech, does not delight in hearing evil things, neither delights in speaking nor

in hearing worldly affairs, never indulges in idle fantasies, and does not associate with bad companions. For this reason, the bodhisattva’s precepts are called pure and tranquil. If a bodhisattva sees someone breaking the precepts, the bodhisattva does not give rise to resentment or hatred but employs every skillful means to discipline and guide that person.

If the person cannot be brought under discipline, the bodhisattva gives rise to compassion and will not break or relinquish the precepts for the sake of their own body or life. After eating, a great bodhisattva always gives rise to a sense of shame, maintains a vigilant mind, and regards food as medicine for sustaining the body and life, or as medicine for treating sores. When entering a village, the bodhisattva regards it as entering a forest of swords, guards the sense faculties, cultivates right mindfulness, examines what ought and ought not to be done, and does not give rise to heedlessness.

The bodhisattva reflects that whether others create merit or commit offenses is also related to themselves. Therefore, upon receiving abundant offerings, the bodhisattva should not rejoice, and upon encountering decline, should not become sorrowful or angry. When receiving few offerings, the bodhisattva should think: “At present, my cultivation and study of faith, mind, precepts, giving, listening to the Dharma, wisdom, and living

in accordance with the Dharma are still deficient; therefore, I receive few offerings. Consequently, I should not give rise to sorrow or anguish. I accept the gifts of the faithful for two reasons: first, to increase their merit and virtue; and second, to increase my own wholesome dharmas.

Therefore, even if the offerings are meager or of poor quality, I should not be distressed.” If the bodhisattva must stand waiting for a long time or endure abuse before receiving alms, they should then reproach themselves as follows: “This results from my own offenses in previous lives and is not the fault of sentient beings. Therefore, I should not give rise to sorrow or distress.” If, after receiving the precepts, one causes harm or offense to another, one should also reproach oneself: “What I have done is truly not the right path.

Why? None of the twelve divisions of the scriptures teaches that evil dharmas constitute the path to bodhi. Therefore, today I must undergo all manner of karmic retribution.” If one can reflect in this way, know that one can perfect the sila paramita.

Good man! If a person can guard the sense faculties, refrain from evil throughout the four deportments, patiently endure suffering, and not engage in improper livelihoods, know that such a person can perfect the sila paramita. If one regards both major and minor precepts with reverence and apprehension and, even under adverse circumstances, does not violate a minor precept; if one does not allow afflictions to defile the mind and cultivates the practice of patience, know that such a person can perfect the sila paramita.

If, for the sake of goodness, one does not cherish body or life, sets aside one’s own affairs and first completes the affairs of others, and does not give rise to resentment or hatred upon being reviled, know that such a person will perfect the sila paramita. Regarding the precepts, even where the Tathagata has permitted exceptions under certain conditions, one continues to uphold them as before; one protects the lives of sentient beings, does not cherish wealth, body, or life, and does not violate even a minor precept, even at the point of death.

Even upon obtaining marvelous and precious treasures, one does not give rise to greed. One does not do

good for others in order to repay kindness but upholds the prohibitive precepts out of compassion for sentient beings. After receiving the precepts, one skillfully makes the great vow that all sentient beings may attain pure precepts. Know that such a person will perfect the sila paramita.

F3. Conclusion on the Superior Practice of the Householder

Good man! There are two kinds of bodhisattvas: first, householders; and second, monastics. It is not difficult for a monastic bodhisattva to perfect the sila paramita. It is truly difficult for a householder bodhisattva to perfect the sila paramita. Why? Because householders are bound by many adverse conditions.

24. Karma

D5. The Ten Karmic Actions

E1. Sujata Asks

Sujata addressed the Buddha: “Revered Blessed One! Before the Buddhas appeared in the world, what did the great bodhisattvas take as their precepts?”

E2. The Tathagata Answers

F1. Clarifying the Origin of the Ten Wholesome Karmic Actions

– Good man! Before a Buddha appeared in the world, there were no Three Refuges or precepts. There was only the Dharma of the Ten Wholesome Actions, which wise people employed as a skillful means of cultivation in seeking the path to bodhi. Apart from the Buddhas, no one can distinguish and expound this Dharma. The Buddhas of the past expounded it, and it has been transmitted without loss down to the present day, where it is received and practiced by the wise. Good man! Sentient beings are unable to receive, uphold, and cultivate this Dharma of the Ten Wholesome Actions because, in past lives,

they did not draw near to the Buddhas, inquire about the Dharma, or make offerings to them.

F2. Explaining in Detail the Meaning of the Dharma of the Ten Wholesome Actions

G1. Revealing Karmic Cause and Effect and Encouraging Faith

Good man! All sentient beings have confused and disorderly thoughts. Because their thoughts are confused and disorderly, their afflictions are confused and disorderly.

Because their afflictions are confused and disorderly, they create confused and disorderly karma. Because they create confused and disorderly karma, they are born in confused and disorderly lands. Because those lands are confused and disorderly, they take on confused and disorderly bodies.

Good man! After taking on confused and disorderly bodies, all sentient beings perceive confused and disorderly forms. After perceiving confused and disorderly forms, they contemplate evil.

This evil thinking is called ignorance. Through the causes and conditions of ignorance, a mind of craving and seeking arises; this is called craving. Because of craving, they act; this is called karma.

Through the causes and conditions of creating karma, they will undergo karmic retribution. The wise can clearly perceive that bondage arises from inward afflictions and outward causes and conditions. By practicing the Ten Wholesome Actions, they can eliminate that bondage.

Therefore, when the Tathagata had just attained

anuttara-samyak-sambodhi, and then distinguished and expounded the teaching of the Ten Wholesome Actions. Because of the Dharma of the Ten Wholesome Actions, there are wholesome and unwholesome deeds, good and harmful friends, and even liberation in the world. Therefore, sentient beings should clearly discern and understand the path of the Ten Wholesome Actions.

Because the Ten Wholesome Actions are cultivated, winds and clouds support and sustain the great oceans, the palaces of the asuras, the great earth, the great mountains, hungry ghosts, animals, hell beings, the gods of the Four Heavenly Kings, and even the gods of the Heaven of Mastery over Others’ Creations. It is also through the causes and conditions of cultivating the Ten Wholesome Actions that wheel-turning sage-kings possess the four kinds of wheels—gold, silver, copper, and iron—and that the seven assemblies receive the precepts and seek the three kinds of bodhi.

It is also because of the paths of karma of the Ten Wholesome Actions that the internal and external possessions, physical strength, and lifespans of all sentient beings increase or diminish. Therefore, the wise should cultivate this Dharma of the Ten Wholesome Actions fully.

G2. Distinguishing Good and Evil and Causing Them to Be Guarded

For example, the afflictions arising in sentient beings during youth, maturity, and old age, or during spring, summer, autumn, and winter, differ from one period to another. In the same way, the afflictions arising in sentient beings during a minor kalpa, a medium kalpa, and a great kalpa are also different. When sentient beings cultivate the karma of the Ten Wholesome Actions, they obtain immeasurable lifespan, physical strength, fragrance, and flavor.

Yet because of greed, anger, and delusion, they lose all these karmic results. Because of the causes and conditions of the ten unwholesome karmas, the seasons, years and months, stars, sun, moon, earth, water, wind, fire, and so forth all undergo changes. Whoever can clearly recognize these matters should be known as one who will attain liberation.

Because of suffering, sentient beings give rise to faith. Once they have faith, they can clearly recognize good and evil; having recognized them clearly, they then cultivate the Ten Wholesome Actions.

Because mental karma extends throughout all ten, they are called the ten paths. The three paths of the body are killing, stealing, and sexual misconduct; the four paths of speech are harsh speech, false speech, divisive speech, and meaningless speech; the three paths of mind are covetousness, anger, and wrong views. These ten unwholesome karmas are the root of all transgressions.

Because the realms, lands, ways of life, forms, lifespans, and names of sentient beings all differ, the paths of karma must be innumerable and are not limited to only ten. Among these ten karmas, the three mental karmas are called karma but are not called paths. The seven karmas of body and speech are called both karma and paths, making ten in all.

These ten paths of karma, whether performed by oneself, performed by others, or performed jointly by oneself and others, lead to two kinds of karmic result, either wholesome or unwholesome. They are also the causes and conditions for good and evil among sentient beings. Therefore, the wise do not even contemplate evil, much less intentionally commit it themselves.

If someone allows the bonds of affliction to manipulate them at will, know that such a person is creating the ten unwholesome karmas. Whoever can eliminate the bonds of affliction and prevent them from running rampant is one who creates the ten wholesome karmas. If someone has merely intended to do evil, or had no prior plan but suddenly commits an evil act upon encountering certain circumstances, that person does not incur an offense arising from deliberate karmic action.

Therefore, the wise should diligently cultivate the ten wholesome karmas. The cultivation and realization of the Four Noble Truths are likewise. If one schedules a day and time to commit an evil act but misses the appointed time, this is also not called incurring an offense.

Therefore, the wise should cultivate the ten wholesome karmas. Because sentient beings cultivate the Ten Wholesome Actions, their lifespans and their internal and external possessions increase. Because of the causes and conditions of affliction, the ten unwholesome karmas increase.

If there are no causes and conditions of affliction, the ten wholesome karmas will increase.

G3. Explaining the Characteristics of the Ten Unwholesome Karmas

H1. The Formal Explanation of the Ten Unwholesome Karmas

Good man! Each of these ten paths of karma has three parts: first, the root act; second, the preparatory means; and third, completion. The root act means that, while uncertain whether the other is a human being or some other sentient being, one kills them, signals with the body, or verbally orders another person to kill. This is called the root act. Sharpening a knife, purchasing poison, or tying a cord with the intention of killing is called the preparatory means. After killing, touching the corpse with one’s hand, weighing it, eating it oneself or together with others, making use of it oneself or freely giving it to others, feeling delighted, having no sense of shame, feeling no remorse, taking pride in it, and giving rise to arrogance—this is called completion.

If an object belongs to another and one knows this, yet steals it oneself, orders another person to steal it, or, while uncertain, moves the object elsewhere, this is called the root act. Breaking through a fence or wall, climbing in with a ladder, entering a house and searching, or even touching the object with one’s hand is called the preparatory means. After stealing it, concealing the object, freely giving it to others, selling or exchanging it, enjoying its use, having no sense of shame, feeling no remorse, taking pride in it, and giving rise to arrogance—this is called completion.

If a woman belongs to another and one knows this, yet still engages in sexual misconduct with her, this is called the root act. Asking someone to approach her, approaching her oneself, sending letters, touching her body, or enticing her with sweet words is called the preparatory means. After gratifying the desire for sexual misconduct, giving her ornaments, sitting together to eat and drink, taking joyful satisfaction, having no sense of shame, feeling no remorse, taking pride in it, and giving rise to arrogance—this is called completion.

If, amid a gathering, one conceals the truth and speaks falsely, whether at three times or two times each day, this is called the root act. If one has previously devised a scheme, embellished one’s words, or conveyed one person’s words to another, this is called the preparatory means. If, through false speech, one obtains possessions, gives them to others, or joyfully enjoys their use, has no sense of shame, feels no remorse, takes pride in it, and gives rise to arrogance, this is called completion.

If one mingles divisive speech with false speech and destroys harmony, this is called the root act. Speaking of another’s faults and misdeeds, saying, for example, “There is no way you can remain in harmony; it would be best for you to separate,” is called the preparatory means. If, as a result of destroying harmony, one receives wealth, freely gives it to others, joyfully enjoys its use, has no sense of shame, takes pride in it, and gives rise to arrogance, this is called completion.

If one changes one’s countenance and uses vicious words to revile another person, this is called the root act. If, after hearing someone else’s words, one fashions one’s speech, seeks out the other person, and intends to revile and abuse them, this is called the preparatory means. After reviling them, if one receives wealth, freely gives it away, or joyfully enjoys its use, has no sense of shame, and does not repent, this is called completion.

If one speaks lewd words or engages in indecent talk, this is called the root offense. Singing or chanting meaningless words, devising many ways to cater to the tastes of others, is called the preparatory means. If one teaches others meaningless matters in order to obtain money, then gives it away as one pleases or joyfully enjoys its use, without shame or repentance, taking pride in it and giving rise to arrogance, this is called completion.

Regarding another person’s property, giving rise to a covetous desire to seize it is called the root offense. Giving rise to an afflicted mind is called the preparatory means. If, through covetousness, one obtains property, gives it away as one pleases or joyfully enjoys its use, and furthermore boasts about it, without shame or

repentance, taking pride in it and giving rise to arrogance, this is called completion.

If one strikes or verbally abuses another person, this is called the root offense. If one takes a staff or stone in hand and picks a quarrel with another person, this is called the preparatory means. If, after striking the person, one rejoices, accepts material goods, gives them away as one pleases or joyfully enjoys their use, without shame or remorse, taking pride in it and giving rise to arrogance, this is called completion.

If one slanders karmic retribution, cause and effect, the true reality, or sages and worthies, this is called the root offense. If one reads, recites, copies, believes in, and accepts the scriptures of non-Buddhist traditions, praising and extolling them, this is called the preparatory means. Having accepted a false teaching, if one explains it to others, causing their wrong views to increase, accepts material goods, gives them away as one pleases, joyfully enjoys their use, without shame or remorse, taking pride in it and giving rise to arrogance, this is called completion.

H2. Distinguishing Single and Multiple, Grave and Light Offenses

Regarding the ten courses of karma, a person may commit two offenses simultaneously: false speech and divisive speech; or may commit three offenses simultaneously, such as false speech, divisive speech, and harsh speech; or may commit three offenses, such as wrong view, harsh speech, and false speech. Committing these three also constitutes meaningless speech, and therefore amounts to four offenses. Anger and covetousness do not occur together.

The other eight offenses, however, can occur simultaneously. How can they occur simultaneously? It means instructing another person to perform the other six deeds while oneself performs two deeds: first, engaging in sexual misconduct with another person’s wife; and second, maintaining that karmic results do not exist.

Because these acts may be arranged in advance, the ten unwholesome karmas can be committed simultaneously. These ten unwholesome karmas may consist solely of manifest form without unmanifest form, or may include both manifest form and unmanifest form. Suppose that, in committing an evil act, there is neither the establishment of preparatory means nor a joyful thought arising

after it has been committed; then there is only manifest form and no unmanifest form. But if preparatory means are established and a joyful thought arises after the act has been committed, this unwholesome karma includes both manifest form and unmanifest form. These ten unwholesome karmas may be light or grave: killing one’s father or mother, or a pratyekabuddha; stealing property belonging to the Three Jewels; engaging in sexual acts with one’s own father or mother, or with an arhat; or speaking falsely to destroy the harmony of the Sangha—these are called grave offenses.

H3. Explaining Their Arising from Greed, Anger, and Delusion

Good man! Each of these ten karmas is of three kinds: first, arising from a mind of greed; second, arising from a mind of anger; and third, arising from a mind of delusion. If one kills out of greed for gain, this is called arising from a mind of greed. If one kills an enemy, this is called arising from a mind of anger. If one kills one’s father or mother, this is called arising from a mind of delusion.

Stealing another person’s possessions is also of three kinds. If, for one’s own sake or that of one’s wife, children, or relatives, one gives rise to covetousness for another person’s property and goes to seize it, this is called stealing through a mind of greed. If one steals the property of an enemy, this is called stealing through a mind of anger. If one steals from those poorer and more distressed than oneself, this is called stealing through a mind of delusion.

Sexual misconduct is also of three kinds. If one engages in sexual misconduct for one’s own pleasure, this is called sexual misconduct through a mind of greed. If one engages in sexual misconduct with a relative of an enemy, this is called sexual misconduct through a mind of anger. If one engages in sexual misconduct with one’s own father or mother, this is called sexual misconduct through a mind of delusion.

False speech is also of three kinds. If one speaks falsely because one desires wealth and offerings so that one may personally enjoy pleasure, this is called false speech through a mind of greed. If one speaks falsely because one wishes to ruin an enemy, this is called false speech through a mind

of anger. If one speaks falsely out of fear of death, this is false speech through a mind of delusion.

Divisive speech is also of three kinds. If one engages in divisive speech for the sake of money or possessions, this is called arising from a mind of greed. If one engages in divisive speech to ruin an enemy, this is called arising from a mind of anger. As for those with wrong views who destroy the harmony of others, this is called arising from a mind of delusion.

Harsh speech is also of three kinds. Reviling women and children for the sake of money or possessions is called arising from a mind of greed. Deliberately speaking ill of an enemy is called arising from a mind of anger. Speaking of the misdeeds of another person’s ancestors is called arising from a mind of delusion.

Meaningless speech is also of three kinds. If, because one craves amusement, one makes a noisy display and boasts, this is called arising from a mind of greed. If, because one wishes to overpower others, one makes a noisy display and boasts, this is called arising from a mind of anger. If, in order to increase wrong views, one makes a noisy display and boasts, this is called arising from a mind of delusion. What arises from a mind of greed is called jealousy; what arises from

a mind of anger is called resentment; and what arises from a mind of delusion is called wrong view.

H4. Abandoning the Ten Unwholesome Karmas and Cultivating the Ten Wholesome Karmas

After cultivating each wholesome karma, one attains the three liberations within each wholesome karma. As for the ten unwholesome karmas, their retribution will be experienced either in the hells, among hungry ghosts, or among animals. Thereafter, because of the residual effects of evil retribution, one will be born as a human who is short-lived, poor, lowly, and afflicted; whose wife is unfaithful; whose words no one believes; who has no close companions; who is constantly slandered by others; and who dislikes hearing good words.

Because unwholesome karma exerts an outward influence, the surrounding environment becomes damaged and impermanent: there are fierce winds and torrential rains; things decay and rot; the land is rough and uneven; the seven treasures are absent; most places contain only sand, stones, and thorns; the weather changes unpredictably; and melons and fruits are stunted and insipid. If one wishes to eliminate such inauspicious circumstances, one should wholeheartedly cultivate the Ten Wholesome Actions.

On the three

continents, all ten of these Ten Wholesome Actions are present; some are included within the Five Precepts, while others are not. On the continent of Uttarakuru alone, only four are present. Beings in the hells have only five. Beings in the realms of hungry ghosts, animals, and devas possess all ten, yet none are included within disciplinary precepts. When beings in the six heavens of the Desire Realm create karma, there is no preparatory stage; there are only the root and completion stages.

H5. An Extensive Explanation of the Ten Courses of Karma Based on Killing

Furthermore, a karmic result may be accomplished in a single thought. For example, if the killer and the person being killed die at the same moment, the killer does not incur the karmic result of the root offense. If one establishes preparatory means for killing but ultimately fails to accomplish it, one incurs only the offense of preparation and not the root offense. If, after establishing the preparatory means, one succeeds in killing, one incurs the root offense. If, after killing,

If one does not pursue what has already been accomplished, one does not incur the offense of non-action. If the killer dies before the intended victim, even by only a very brief interval, the killer does not commit the fundamental offense. If one sends someone to kill, the person sent commits the offense of action, while the instigator commits both the offenses of action and non-action.

If one issues the command with harsh words, one likewise commits both the offenses of action and non-action. If the killing is accomplished, the person who gave the command, whether afterward possessing a wholesome or unwholesome mind, commits both the offenses of action and non-action. Someone may say: “The past has passed, the future has not yet arrived, and the present does not remain; how, then, can it be called killing?

If a single thought-moment does not kill, not even a particle of dust is destroyed. If one thought-moment cannot kill, many thought-moments likewise cannot kill; how, then, can it be called killing?” This is incorrect! Why?

Although there is no killing within a single present thought-moment, because that act of killing terminates the arising of the five skandhas in the subsequent thought-moment, it is called killing. For this reason, one cannot, upon seeing that killing is absent in one place, assert that killing is absent everywhere.

Some die when stabbed in the hand, while others survive even after a foot has been cut off; the head, however, is not like this, for whether it is stabbed or cut, death ensues. If, after someone acts, a grave offense is incurred, this is called a path of karma. One can oneself produce the three karmas of the mind, but the seven karmas of body and speech can be completed only when there are two parties, oneself and another.

If there is no person who creates the karma, there is also no offense of non-action. Someone may say: “The three bodily karmas entail the offenses of action and non-action, but speech does not.” This is incorrect! Why?

If speech entailed neither the offense of action nor that of non-action, then one who verbally ordered a killing should not incur an offense. Therefore, speech must also entail both the offenses of action and non-action. The mind is not so.

Why? Because the noble sages do not incur offenses. For what causes and conditions are these called action and non-action?

Because that karma causes one to fall into the three evil destinies; if born among humans, one is short-lived, and the six faculties continually undergo suffering. Thereafter, one experiences residual retribution, either similar or dissimilar to

the primary retribution. When undergoing the primary retribution, one falls into the Reviving Hell and the Black Rope Hell; afterward, one is born in the three realms of hungry ghosts, animals, and humans, where one undergoes residual retribution. If one intends to kill one person but afterward kills two people, only with respect to the first person whom one intended to kill does one incur both the offenses of action and non-action.

Someone may maintain: “Form is karmically indeterminate, and life is also karmically indeterminate. Since they are indeterminate, why does one incur the offense of killing after taking life?” This is incorrect! Why?

The body and life are the vessel that contains wholesome and unwholesome thoughts. To destroy that vessel is to cut off wholesome and unwholesome thoughts; therefore, one incurs an offense. Suppose a king gives an order to kill: if his ministers approve, the king and the ministers alike incur the same offense.

Hunting is likewise. If a person is about to die and has only a single instant of faltering breath remaining, one still incurs the offense of killing a human being if one kills that person with a knife. If that person is already dead and one stabs the corpse with a knife, one does not incur the offense of killing a human being.

If one kills oneself, one does not incur the offense of killing a human being. Why?

Because there is no perception of killing another person, because there is no mind of anger, and because it does not involve causal conditions between oneself and another. Someone may maintain: “At the time of killing, whether the mind is wholesome, unwholesome, or karmically indeterminate, one incurs the offense of killing, just as fire or poison, whether associated with a wholesome, unwholesome, or indeterminate state, causes anyone who touches the fire or consumes the poison to lose their life.” This is incorrect!

Why? There are people in the world who hold fire without being burned or consume poison without dying; killing without an unwholesome mind is likewise. It is also like the case of a physician, and so forth.

Someone may maintain: “The seer Vasu recited an incantation to kill people, or killed sheep as sacrifices to heaven, yet incurred no offense of killing.” This is incorrect! Why? Because he cut off the lives of others, and because the act arose from the causal condition of delusion!

If one sees another person die and joy arises in one’s heart, one should know that one incurs an accomplished offense. If one sees another person kill, feels joy, and rewards that person with material goods, the same applies. If one commands a messenger to go and kill, and upon arriving the messenger employs many cruel methods to carry out the killing, the instigator commits only the offense of action, while the messenger incurs both the offenses of action and non-action.

H6. A Brief Analysis of the Other Precepts

If, with an unwholesome mind, one seizes another person’s property, the robber likewise incurs both the offenses of action and non-action. Whether one takes it while it is being counted, appropriates property entrusted to one by another, or takes it during the exchange of goods, one incurs the offense of theft. If a person does not personally take, covet, or use the property but tells someone else to take it, that person likewise incurs both the offenses of action and non-action.

Suppose one intends to steal gold but mistakenly takes silver; if, after taking it, one realizes the mistake and returns it to its original place, one does not commit the offense of theft. Suppose one intends to steal gold and succeeds in taking it, but then reflects upon impermanence, feels remorse, and wishes to return it to its owner but dares not do so; if one then finds

another means of returning the stolen object, although it has left its original place, the person still does not commit the offense of theft. Again, suppose a servant is given property by the master for use. At first, the servant regards the property as something shared between the servant and the master, but later develops a covetous desire to appropriate it.

After taking it, the servant becomes doubtful and hides it, but afterward thinks that there is no difference whether the property is used jointly with the master or used separately, and therefore returns it to its original place. Although the property has left its original place, that servant does not incur the offense of theft. Again, suppose a traveler is robbed and subsequently reaches a village, where the village head asks: “What property did you lose?

We shall compensate you.” If the traveler overstates the amount of property that was stolen in order to receive compensation, that traveler incurs the offense of theft. If someone resolves to give two robes, and the recipient needs only one but deliberately keeps both robes, the recipient incurs the offense of theft. If someone resolves to offer lodging, bedding, medicines, and necessary requisites to a bhiksu, but before making the offering suddenly hears that another bhiksu has arrived from afar and instead offers those goods to the newcomer, that donor commits the offense of theft.

If one takes the property of a deceased bhiksu, against whom does one incur the offense? If the property has already been assigned through a karman procedure, one incurs the offense of theft against the Sangha that performed the karman procedure. If the property has not yet been assigned through a karman procedure, one incurs the offense against the Sangha of the Ten Directions.

If, at the time of death, the deceased bhiksu intended to give the property to a certain place, the person who takes it incurs the offense against that place. If one steals objects from a Buddha stupa, one incurs the offense against the custodian of the stupa. If floods carry away property, rice and grain, melons and fruit, clothing, and miscellaneous objects, one incurs no offense by salvaging them.

If one engages in sexual activity at an improper time, in an improper place, with someone of the same sex, or

with a person of dual sex, a virgin, another man’s wife, or oneself—all are called sexual misconduct. Only in the three continents of Jambudvipa in the south, Purvavideha in the east, and Aparagodaniya in the west does one incur the offense of sexual misconduct; in Uttarakuru in the north, this offense does not exist. If one engages in sexual activity with an animal, a decomposed corpse, a pure attendant in a monastery, a person in confinement, a fugitive, the wife of one’s teacher, or a monastic, all are called sexual misconduct.

If it is asked, “A monastic is no longer subject to another person; if one engages in sexual activity with such a person, against whom is the offense committed?” One should answer, “The offense is committed against that person’s relatives or the local authorities.” In times of hardship and disorder, under the rule of a tyrant, or when one’s family is threatened, if one permits one’s wife or concubine to renounce the household life and become a nun, and later engages in sexual activity with her, one incurs the offense of sexual misconduct.

If one engages in sexual activity in any of three places—the passage for defecation, the passage for urination, or the mouth—one incurs the offense of sexual misconduct. If one initiates the sexual act oneself, or the other party initiates it, and the two engage in it together, whether by the roadside, beside a stupa or shrine, or

at the site of a great assembly, one incurs the offense of sexual misconduct. If the other party is still under the guardianship of parents, siblings, or the local authorities; or if that person has already made an appointment, given a prior promise, received payment, or agreed to engage in sexual activity with someone else, then engaging in sexual activity with that person incurs the offense of sexual misconduct. If one engages in sexual activity with a wooden image, a clay image, a painted image, or a corpse, one commits the offense of sexual misconduct.

If the other party belongs to oneself but one believes that person belongs to another, or belongs to another but one believes that person belongs to oneself, engaging in sexual activity with that person in either case constitutes the offense of sexual misconduct. The offense of sexual misconduct may be grave or light. If it arises from severe afflictions, the offense is grave; if it arises from mild afflictions, the offense is light.

Whether one harbors doubt or no doubt; whether one has seen, heard, perceived, or known; and whether one is questioned or not questioned, if one speaks contrary to the truth, it is called false speech. Speaking of things without any basis is also called false speech, but the offense is not considered complete. If one speaks incoherently, speaks unclearly, or utters words the other party does not understand, this is also called false speech, but the offense is not considered complete.

In uttering divisive or harsh words, whether or not they harm the other party, one commits an offense. The same applies to meaningless speech. The seven things just mentioned—killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and meaningless speech—are both courses of action and karma.

The three mental factors of greed, anger, and delusion, however, are karma alone and not courses of action. Why is this? Because they have not yet set the body or speech in motion; moreover, only bodily and verbal karma that harms oneself and others incurs a grave offense.

G4. Establishing the Meaning of Performed and Non-Performed Karma

Some may maintain: “All subtle particles abide in sequence, yet arise and perish from moment to moment. Once they perish, they do not remain. If they do not remain, performed karma does not exist, much less non-performed karma.” This is incorrect!

Why? Among worldly phenomena, where there is a cause, there is a result; where there is no cause, there is no result. It is like looking into water or a mirror: an image appears when one looks, but no image appears when one does not.

Performed karma is the same. From the body, performed karma arises; from performed karma, non-performed karma arises, just as an image appears when one looks into water or a mirror. For example, when a person gives rise to an evil thought, a fierce expression appears upon the face; when a wholesome thought arises, the expression becomes gentle.

Performed and non-performed karma are the same. If, because of wholesome karma, one receives the karmic result of a gentle and dignified countenance, or because of evil karma, one receives the karmic result of a fierce and malevolent appearance, performed and non-performed karma are likewise. If, because things arise and perish from moment to moment, one claims that performed and non-performed karma do not exist, then consider the examples mentioned above, such as a lamp and a river.

Although they arise and perish from moment to moment, according to the principle of the two truths, performed and non-performed karma are said to exist. Although subtle particles arise and perish from moment to moment, they still cannot destroy the Dharma of conventional truth. It is precisely in relation to subtle

particles arising and perishing from moment to moment that the designations “father,” “mother,” and “arhat” exist. If one kills them, one incurs immeasurable offenses. Although there is no difference among the skandhas, dhatus, ayatanas, and so forth of one’s parents, an arhat, and other sentient beings, one’s parents are fields of gratitude, while an arhat is a field of merit; therefore, killing them incurs a grave offense.

Furthermore, one cannot utter two words at the same instant; moreover, those two words ultimately do not combine and cannot by themselves express their meaning. Nevertheless, although they arise and perish from moment to moment, their succession is still called false speech, because the succession of words cannot invalidate the principles of conventional truth. It is also like shooting an arrow: although it arises and perishes from moment to moment, through the force of bodily karma, the arrow flies to its target.

Performed and non-performed karma are the same. It is also like dancing for one’s own enjoyment: although the movements arise and perish from moment to moment, through the force of bodily karma, the body is able to move. Performed and non-performed karma are the same.

It is also like whirling a firebrand: although it arises and perishes from moment to moment, through the force of bodily karma, the fire forms a

circle. When karma is created, the mental states at the time of initiation, preparation, action, and speech are all different. Because the various conditions converge, it is called performed karma; and through the causes and conditions of performed karma, non-performed karma arises.

Furthermore, just as differing modes of deportment give rise to differing states of mind, once something has perfumed the mind and is not destroyed, it is called non-performed karma. Again, if the body performs a wholesome deed while the mouth utters evil words, that person will receive both wholesome and unwholesome karmic results. If the wholesome karma of the body possesses both performed and non-performed karma, while the evil karma of the mouth possesses only performed karma and no non-performed karma, then one should understand that the person would receive only a wholesome karmic result and no unwholesome karmic result.

Therefore, the sutra states that the seven karmas of body and speech have the two types: performed and non-performed. It is like a person suffering from a grave illness who must combine many kinds of medicine to cure it; if even one medicine is lacking, the illness cannot be cured. Why?

Because the illness is grave. All sentient beings are likewise: being replete with every kind of evil karma, they require

many precepts to cure them; if even one precept is lacking, they cannot be cured.