優婆塞戒經

Chapter Thirteen

Gathering and Guiding Disciples

Thiện Sinh addressed the Buddha: “World-Honored One! After a bodhisattva has fully perfected the two kinds of adornment, how should he gather and guide his disciples?”

“Good man! A bodhisattva should gather and guide them by means of the Four Embracing Dharmas, causing them to leave evil behind and develop wholesome qualities. He should teach them single-mindedly, regarding them as his only child, without seeking repayment, fame, material gain, or pleasure for himself.

“Good man! If a bodhisattva does not gather and guide his disciples in this way, he is a wicked person, a bodhisattva in name only and not a bodhisattva in the true sense. He is a chandala, a filthy and foul-smelling person who destroys the Buddha-Dharma. The Buddhas of the ten directions will pay no heed to such people.

“Good man! A bodhisattva should teach and admonish his disciples at the appropriate time. ‘The appropriate time’ means when a disciple gives rise to greed, anger, or delusion. When disciples give rise to greed, he should teach them methods of counteracting it and help them extinguish their greed.

The eradication of anger and delusion should be taught in the same way. He should then teach them to study the twelve divisions of the teachings, meditation, samadhi, and the discernment of profound principles; to discipline body and mind; to cultivate the Dharma of the six recollections; and not to become heedless. 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 encounters hardship or calamity, he should rescue that disciple, free him from suffering, and dispel his wicked thoughts and doubts. He should skillfully discern whether a disciple’s faculties are sharp, middling, or dull.

He should teach disciples of dull faculties so that they develop faith in the Buddha-Dharma; teach those of middling faculties so that they reach maturity; and teach those of sharp faculties so that they attain liberation. If a bodhisattva diligently teaches his disciples in this way, he is called a bodhisattva in the true sense, a good person, a pundarika flower, a noble elephant among human beings, a Tamer of Men, 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 teach. Why is this? Violating evil precepts implicates only oneself, whereas maintaining wicked disciples without teaching them can cause innumerable sentient beings to commit evil, cause sentient beings to malign innumerable subtle and wholesome Dharmas, 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.

“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 householder disciples.

“A monastic bodhisattva teaches his monastic disciples the twelve divisions of the teachings and instructs them to repent in accordance with whatever offense they have committed. He also teaches them eight kinds of wisdom: first, the wisdom that knows the Dharma; second, the wisdom that knows its meaning; third, the wisdom that knows the proper time; fourth, the wisdom that knows contentment; fifth, the wisdom that knows oneself; sixth, the wisdom that knows others; seventh, the wisdom that knows the faculties of sentient beings; and eighth, the wisdom of skillful discernment.

“Good man! If a great bodhisattva can teach, discipline, and guide his 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? Having acquired the eight kinds of wisdom, those disciples can diligently make offerings to their teachers, preceptors, and virtuous elders; heed wholesome counsel; diligently read and recite the teachings; skillfully expound the Buddha-Dharma; keep their minds from heedlessness; guide and discipline sentient beings; regularly care for those afflicted by illness and suffering; and give alms to the poor and needy.

“Good man! If a monastic bodhisattva has householder disciples, he should also teach them the Dharma of non-heedlessness. Non-heedlessness means practicing the True Dharma; making offerings to one’s parents, teachers, preceptors, elders, and virtuous persons; and bringing them peace and happiness.

They should receive the precepts with utmost sincerity and never dare to violate them. When entrusted with another’s property, they must not exercise arbitrary control over it. They should be able to endure the aggression of others.

They should never utter harsh or meaningless words. They should have compassion for sentient beings. Toward kings, elders, and high officials, they should always give rise to reverence and respectful caution.

They should be able to discipline their wives, children, and relatives, and distinguish friends from enemies. They should not despise sentient beings; they should eradicate arrogance, avoid evil friends, eat and drink in moderation, diminish greed, have few desires, know contentment, and not linger in places of contention. Even when joking, they should not utter harsh words.

This is called the Dharma of non-heedlessness. If a monastic bodhisattva maintains householder disciples, he should first teach and admonish them concerning the Dharma of non-heedlessness and should always share their joys and sorrows. If a householder disciple is poor and destitute, then, apart from the six requisites of a monastic, the bodhisattva should provide whatever that disciple needs without stinginess.

If the disciple falls ill, the bodhisattva should seek out whatever he needs. While caring for him in his illness, the bodhisattva should not give rise to weariness or aversion. If the bodhisattva himself possesses nothing, he should search everywhere for what is needed.

If he cannot find it, he should borrow from the property of the Three Jewels. After recovering from the illness, the householder disciple must repay ten times the amount, in accordance with the law instituted by King Prasenajit in the kingdom of Sravasti. If the householder disciple is unable to repay it, the bodhisattva should tell him: ‘You have now borrowed much from the Three Jewels.

If you cannot repay it, you should diligently cultivate and attain the fruit of stream-entry, up to and including the fruit of arhatship; or give rise to the aspiration for bodhi; or teach others so that they develop pure faith in the Buddha-Dharma; or eradicate their deeply rooted wrong views.’ If a monastic bodhisattva teaches his householder disciples in this way, both teacher and disciples will obtain immeasurable benefit.”

Good man! If a householder bodhisattva supports household disciples, he should first teach them the Dharma of heedfulness. Heedfulness means making offerings to parents, teachers and elders, preceptors, the aged, and the virtuous; it also means providing for siblings, friends, relatives, those about to journey afar, and those who have come from distant places.

At mealtimes, he should first distribute sufficient food to the servants and only afterward eat himself. He should also cause them to have faith in the Three Jewels and share their suffering and happiness. He should never enjoy anything by himself alone.

At appropriate times, he should reward them and not allow them to suffer from hunger or cold. He should never beat or revile them or cause them suffering with whips or staffs. He should instruct and admonish them with gentle words.

If they fall ill, he should care for them. Whatever they need, he should seek out for them. He should teach them the affairs of the world.

When they establish families, he should find suitable matches for them and not choose those of inferior standing. He should teach them the five divisions of the Tathagata’s scriptures.^[16] When he sees people divided, he should reconcile them. Once they have been reconciled, he should help their wholesome intentions grow.

Toward all monastics, whether within or outside the Way, he should make offerings according to their wishes without discrimination. Why is this? He should first attract them through the Dharma of giving and only afterward discipline them.

He should encourage them through the six principles of harmony and respect. If disciples seek wealth by engaging in commerce, farming, or government service, the bodhisattva should teach them to apply themselves wholeheartedly and act in accordance with the Dharma. Once they have acquired wealth, he should teach them to safeguard it properly and to delight in giving and cultivating merit.

When he sees his disciples practicing according to his teachings, joy arises in his heart. This is called the Dharma of heedfulness. If a householder bodhisattva can instruct his household disciples in this way, both teacher and disciples will obtain immeasurable benefit.

Good man! If a householder bodhisattva possesses the power and authority of a great king, he should protect the people and regard them as his only child. He should teach them to abandon evil deeds and cultivate wholesome dharmas.

When he sees evildoers, although he punishes and reprimands them, he does not kill them. In taxing the people, he should collect only one-sixth of their property. When he sees angry people, he should teach them to cultivate patience and heedfulness.

He should instruct the people with gentle words and skillfully distinguish the good from the wicked. He should not arbitrarily interrogate those accused of crimes. If he possesses wealth, he should distribute it among the people according to his means.

According to his ability, he should read and recite the five divisions of the scriptures. He should carefully safeguard his life and property. He should be able to instruct sentient beings and prevent them from committing evil.

When he sees the poor and suffering, he should give rise to compassion. Within his own territory, he should always cultivate contentment. He should resolutely refuse to believe slanderous accusations or vilification.

He should not exploit the people through unlawful means. He should protect the nation in accordance with the Dharma and remain far removed from seven evils: first, taking no pleasure in gambling; second, taking no pleasure in hunting; third, taking no pleasure in drinking; fourth, harboring no lustfulness; fifth, speaking no harsh words; sixth, speaking no divisive words; and seventh, plundering none of the people’s property.

He should frequently make offerings to monastics. He should enable the people of the country to give rise to reverence for those who govern. He should have faith in cause and effect.

When he sees someone superior to himself, he should not become jealous. When he sees that he is superior to others, he should not become arrogant. He should always think of repaying kindness.

Having received a small kindness, he should repay it greatly. He should be able to discipline the six sense faculties and purify the three karmas. He should praise the good and reprimand the wicked.

Before saying anything, he should consider it carefully. His speech should be gentle. If he himself lacks sufficient power, he may properly become subject to another country in accordance with the Dharma.

When taking possession of another country, he should not employ the four divisions of the army. When sentient beings are afraid, he should be able to rescue and protect them. He should always draw sentient beings to himself through the four means of attraction.

He should skillfully discern the characteristics of all dharmas. Those without faith he should attract with gentle words.

Good man! There are two kinds of bodhisattvas: first, householders; and second, monastics. It is not difficult for a monastic bodhisattva to support and instruct the two kinds of disciples. What is difficult is for a householder bodhisattva to support and instruct household disciples. Why is this? Because householders are bound by many adverse conditions.

Chapter Fourteen

Receiving the Precepts

Sudatta said to the Buddha: “World-Honored One! How may a householder bodhisattva receive the upasaka precepts?”

“Good man! If a householder bodhisattva wishes to receive the upasaka precepts, he should first make offerings and bow in due order 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, medicines, lodging, valuables, reverence, obeisance, praise, honor, and so forth, that person is one who makes offerings to the eastern direction. The parents should likewise requite him through five things: first, loving him 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, thoroughly teaching their children the affairs of the world.

“The southern direction represents one’s teachers and elders. If a person makes offerings to his teachers and elders of clothing, food, bedding, medicines, honor, praise, reverence, obeisance, rising early and retiring late, studying and practicing their excellent teachings, and so forth, that person is one who makes offerings to the southern direction. The teachers and elders should likewise requite him through five things: first, teaching him without allowing his time to be wasted; second, teaching him everything they know; third, not becoming jealous when they see their student surpass them; fourth, entrusting their student to excellent teachers and good friends; and fifth, upon their death, leaving all their property to the student.

“The western direction represents one’s wife. If a person provides his wife with clothing, food, bedding, medicines, necklaces, ornaments, and so forth, that person is one who makes offerings to the western direction. The wife should requite him through fourteen things: first, applying herself wholeheartedly to everything she does; second, always working diligently without laziness; third, bringing every task to completion; fourth, performing her work promptly 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 gentle words; eighth, instructing servants with gentle speech; ninth, skillfully safeguarding their wealth; tenth, rising early and retiring late;

eleventh, being skillful in cooking; twelfth, carefully heeding instruction; thirteenth, skillfully concealing her husband’s faults; and fourteenth, caring well for her husband when he is ill.

“The northern direction represents good friends. If a person makes offerings to good friends, providing for them according to his means, treating them with reverence, speaking gentle words, bowing to them, praising them, and so forth, that person is one who makes offerings to the northern direction. Good friends should requite him through four things: first, teaching him to cultivate wholesome dharmas; second, causing him to abandon unwholesome dharmas; third, rescuing and assisting him when he encounters danger; and fourth, causing him to abandon heedlessness.

“The direction below represents one’s servants. If a person provides his servants with clothing, food, and medicines and does not beat or revile them, and so forth, that person is one who makes offerings to the direction below. The servants should requite him through ten things: first, committing no wrongdoing; second, acting without waiting to be ordered; third, bringing every task to completion; fourth, working promptly without wasting time; fifth, not abandoning their master even if he becomes poor and distressed; sixth, rising early; seventh, safeguarding possessions and not allowing them to be lost; eighth, repaying abundantly even a small kindness received; ninth, sincerely honoring and cherishing their master; and tenth, skillfully concealing their master’s faults.”

The upper direction refers to śramaṇas, brahmins, and so forth. If a person makes offerings to śramaṇas and brahmins of clothing, food, dwellings, and medicine; rescues them when they encounter danger; gives them food when they are hungry or thirsty; skillfully conceals their faults; reveres and pays homage to them; honors them and praises their virtues, and so forth, that person is one who makes offerings to the upper direction. Those who have gone forth should repay them through five things: first, instructing them so that faith arises; second, instructing them so that wisdom increases; third, instructing them so that generosity increases; fourth, teaching them to uphold the precepts; and fifth, instructing them so that they become learned and broadly knowledgeable.

If a person makes offerings to the six directions, that person’s wealth and lifespan will increase, and that person will be able to receive and uphold the Upasaka precepts.

Good man! If a person wishes to receive the Upasaka precepts in order to increase wealth and lifespan, he must first seek his parents’ consent. If his parents have consented, he should next inform his wife, children, and servants. If his wife, children, and servants all consent, he should next report the matter to the king. If the king has granted permission, he may approach any renunciant who has aroused the aspiration for bodhi, bow his head in homage, and respectfully say: “Venerable sir, I am a man endowed with a male human body, and I wish to receive the bodhisattva Upasaka precepts. I humbly beseech you, Venerable sir, out of compassion, to confer the precepts upon me.”

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

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

If he answers no, the bhikkhu should next ask: “Do you have any illness of body or mind?”

If he answers no, the bhikkhu should next ask: “Have you violated the celibacy of a bhikkhu or bhikkhuni?”

If he answers no, the bhikkhu should next ask: “Have you committed any of the five heinous offenses?”

If he answers no, the bhikkhu should next ask: “Have you secretly listened to the Dharma without authorization?”

If he answers no, the bhikkhu should next ask: “Are you a person possessing both sexual organs or one possessing none? 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 spoken divisively? Have you spoken harshly? Have you committed incest with your parents or sisters? Have you uttered falsehoods before the great assembly?”

If the person answers no, he should then be told: “The Upasaka precepts are extremely difficult to uphold. Why is this? Because these precepts form the foundation for the novice precepts, the bhikkhu 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 from receiving the precepts. If one violates these precepts, then throughout immeasurable lives one will be born in the three evil destinies and undergo immeasurable suffering and anguish. Now, wishing to obtain immeasurable benefits, can you receive and uphold them with utmost sincerity?”

If he answers that he can, the bhikkhu should continue: “These Upasaka precepts are extremely difficult to receive and uphold. Once you have taken refuge in the Buddha, you would rather lose your very life than take refuge in heavenly deities, spirits, ghosts, or other beings. Once you have taken refuge in the Dharma, you would rather lose your very life than take refuge in the scriptures of non-Buddhist traditions. Once you have taken refuge in the Sangha, you would rather lose your very life than take refuge in false teachers or evil companions. Can you take refuge in the Three Jewels with such utmost sincerity?”

If he answers that he can, the bhikkhu should continue: “Good man! These Upasaka precepts are extremely difficult to receive and uphold. If a person takes refuge in the Three Jewels, he must bestow freedom from fear upon sentient beings. Whoever can bestow freedom from fear upon sentient beings will obtain the Upasaka precepts and ultimately attain unsurpassed bodhi. Can you bestow such freedom from fear upon sentient beings?”

If he answers that he can, the bhikkhu should further tell him: “There are five things that prevent sentient beings from increasing their wealth and lifespan. What are these five? First, delighting in killing; second, delighting in stealing; third, sexual misconduct; fourth, false speech; and fifth, drinking intoxicants.

Because sentient beings kill living creatures, in this life they receive the retributions of ugliness, frailty, widespread ill repute, a short lifespan, dwindling wealth, and separation from their families and retinues. They are reproached by sages and noble ones, are not trusted or employed by others, and are implicated when others commit evil. These are the retributions in this life.

After relinquishing this body, they will fall into hell and undergo many sufferings and afflictions. They will experience hunger and cold, live for a long time in hell, be ugly and frail, and have their ill repute spread far and wide. These are the retributions in the next life.

If they obtain a human body, their appearance will be ugly, their lives short, and they will be poor and miserable. Because the power of their evil karma affects the external environment, grains and fruits will all diminish; their calamity will bring harm to everyone throughout the entire world.

Good man! If a person delights in stealing, he too will receive the retributions of an ugly appearance, frailty, widespread ill repute, a short life, dwindling wealth, and separation from his family and retinue. Whenever others lose property, they will often suspect him.

Although he associates closely with others, they will not trust him, and he will also frequently be reproached by sages and noble ones. These are called the retributions in the present life. After relinquishing this body, he will fall into hell, where he will receive an ugly appearance and widespread ill repute, and undergo hunger, thirst, affliction, and prolonged torment.

These are called the retributions in the next life. If he is born as a human being, he will be poor and destitute, and any wealth he obtains will be lost. His parents, brothers, wife, and children will all despise and abandon him.

His body will constantly undergo suffering, while his mind will always be afflicted by unceasing sorrow. Because the power of his evil karma affects the external environment, although those around him have sufficient food and drink, they will still be frail, haggard, and emaciated; his calamity will bring harm to everyone.

Good man! If a person delights in false speech, he will receive the retributions of coarse speech and an ugly appearance. Even when his words are true, others will not believe him.

Everyone will detest him and will not wish to see his face. These are called the retributions in the present life. After losing this body, he will fall into hell and undergo the intense torments of hunger, thirst, and burning.

These are called the retributions in the next life. If he is born as a human being, his lip will be cleft and his mouth misshapen. Although he speaks truthfully, others will not believe him and will seek to avoid him.

Even when he teaches the true Dharma, others will not wish to listen. Because the power of his evil karma affects the external environment, the reproduction of all animal species will diminish.

Good man! If a person delights in drinking intoxicants, in the present life he will frequently lose his wealth, his body and mind will suffer many illnesses, his ill repute will spread far and wide, his wisdom will diminish, and his mind will know no shame. His appearance will be ugly, his body frail, and he will constantly be reproached and shunned by others, unable to cultivate wholesome Dharma.

These are the evil retributions of drinking intoxicants in the present life. After losing this body, he will fall into hell and undergo immeasurable torments of hunger, thirst, and so forth. These are the retributions in the next life.

If he is born as a human being, his mind will constantly be deranged, and he will be unable to concentrate it on contemplating wholesome Dharma. Because the power of his evil karma affects the environment, all external necessities will decay and be ruined.

Good man! If someone delights in sexual misconduct, that person is unable to safeguard either his own person or the persons of others and is frequently viewed with suspicion by others. Whatever he does is marked by deceit.

At all times he constantly undergoes affliction. His mind is continually distracted, and he is unable to cultivate wholesome dharmas. He often loses his wealth; his wife and children become disgusted with him; and his lifespan is short.

These are the present-life consequences of sexual misconduct. After relinquishing this body, he will fall into hell. For a long time, he will undergo immeasurable suffering from infirmity, hunger, thirst, ugliness, and so forth.

These are called the consequences in a future life. If he is born in a human body, his appearance will be ugly, his constitution infirm, and his speech coarse; everyone will shun him, and he will be unable to protect his wife and children. Because the force of his karma affects his circumstances, he will have no mastery over any external thing.

Good man! Can you truly abstain from these five evil dharmas?”

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

If he replies that he can, he should next be told: “Good man! One who receives the upasaka precepts must not frequent five places: first, the premises of butchers; second, brothels; third, places where liquor is sold; fourth, the royal court; and fifth, the haunts of base persons. Can you avoid these five kinds of places?”

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

If he replies that he can, he should next be told: “Good man! There are three occupations in which one must not engage: first, making nets; second, dyeing; and third, tanning hides. Can you abstain from these three occupations?”

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

If he replies that he can, he should next 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, sellers of liquor. Can you avoid these four kinds of people?”

If he replies that he can, he should next be told: “Good man! One who receives the upasaka precepts must not act heedlessly. What is called heedlessness? It means failing to cultivate wholesome dharmas under the following circumstances: 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, when suffering loss, when obtaining gain, when joyful, when bandits are present, when grain and rice are costly, when ill, when young and vigorous, when old, when wealthy, when poor, and when working to earn a livelihood. Can you abstain from such heedlessness?”

If he replies that he can, he should next 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 should be used to support his parents, wife, children, dependents, and himself; two portions should be used for conducting business; and the remaining portion should be kept in reserve in case a need arises. Can you carry out these four matters?”

If he replies that he can, he should next be told: “Good man! You should not entrust your money to four kinds of persons or places: first, an elderly person; second, a distant place; third, an evil person; and fourth, a powerful person. Wealth should not be entrusted to such persons or places. Can you refrain from doing so?”

If he replies that he can, he should next be told: “Good man! One who receives the upasaka precepts should avoid four kinds of evil people: first, those who delight in speaking of the faults of others; second, those who delight in speaking false and perverse words; third, those whose mouths speak like Buddhas but whose hearts are like serpents; and fourth, those who speak much but do little. Can you avoid these four kinds of people?”

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

If they know that the person seeking the precepts is able to practice in accordance with the teachings, then, after the six months have elapsed, they should convene a complete Sangha of twenty members and perform the karman procedure.

The wise one should make the karman announcement: “Venerable members of the Sangha, please listen attentively! Today, (state the name of the person receiving the precepts) has come before the Sangha seeking to receive the upasaka precepts. During these past six months, his four deportments have all been pure, and with utmost sincerity he has upheld the pure and majestic precepts. This person is a great man, fully endowed with the male faculties. If the Sangha approves, let everyone remain silent. Whoever does not agree, please speak.”

If the Sangha has approved, the wise one should say: “Good man! Listen clearly and attentively. The Sangha is in harmony and has granted you permission 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 breaks the precepts, after death one will fall into the three evil realms.

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

If he replies that he can, the wise one should then expound to him the Dharma of the Three Refuges. He should do the same a second and a third time. After receiving the Three Refuges, the person is called an upasaka.

The wise one should then say: “Good man! Listen carefully. The Tathagata, the Perfectly Awakened One, taught that there are different levels of receiving the upasaka precepts: one part, half a part, no part, many parts, or the complete precepts.

If, after receiving the Three Refuges, an upasaka does not receive the five precepts, he is simply called an upasaka. If he receives the Three Refuges and observes one precept, he is called a one-part upasaka. If he receives the Three Refuges and observes two precepts, he is called an upasaka of a minor part.

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

Do you now wish to receive the one-part upasaka precepts or the many-part upasaka precepts?” After the recipient states his intention, the wise one shall confer the precepts according to his preference.

After he has received the precepts, he should further be instructed: “The precepts of an upasaka comprise six grave precepts. Good man! ⁽¹⁾ After receiving the upasaka precepts, even at the cost of your life, you must not kill any living being, not even an insect or an ant. If you violate the precept against killing, whether by ordering another person to kill or by killing with your own hands, you will immediately lose the upasaka precepts.

In this present life, you 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 your life, you must not steal so much as a single coin.

If you violate the precept against stealing, you will immediately lose the upasaka precepts. In this present life, you 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 your life, you must not utter a grave falsehood, such as: ‘I have attained the contemplation of impurity,’..., or: ‘I have attained the sacred fruit of non-returning.’ If you violate the precept against grave falsehood, you will immediately lose the upasaka precepts. In this present life, you 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 your life, you must not engage in sexual misconduct. If you violate the precept against sexual misconduct, you will immediately lose the upasaka precepts.

In this present life, you 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 your life, you must not publicly proclaim the transgressions of the four assemblies: bhikkhus, bhikkhunis, upasakas, and upasikas.

If you violate the precept against publicly proclaiming the transgressions of the four assemblies, you will immediately lose the upasaka precepts. In this present life, you 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 your life, you must not sell intoxicating liquor. If you violate the precept against selling intoxicating liquor, you will immediately lose the upasaka precepts. In this present life, you 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.

Good man! If, after receiving the precepts, an upasaka can safeguard them wholeheartedly and never violate them, he will attain the sacred fruits described above. Good man! The upasaka precepts are a magnificent jeweled necklace; an exquisite fragrance that pervades every place; a code of discipline for wholesome dharmas that restrains unwholesome dharmas; an unsurpassed treasury of wondrous jewels; the spiritual lineage of the noble family; the abode of great quiescence; the flavor of ambrosia; and the ground from which wholesome dharmas arise. Merely by sincerely arousing the resolve to receive the precepts, one obtains such immeasurable and boundless benefits; how much more so if one single-mindedly safeguards them and never violates them.”

Good man! As the Buddha taught: ⁽¹⁾ If a male lay disciple, after receiving the precepts, fails to make offerings to his parents and teachers, he commits an offense of 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. ⁽²⁾ If a male lay disciple, after receiving the precepts, indulges in drinking intoxicants, he commits an offense of 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. ⁽³⁾ If a male lay disciple, after receiving the precepts, encounters someone suffering from illness, gives rise to an unwholesome mind, and abandons that person without providing care, he commits an offense of 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. ⁽⁴⁾ If a male lay disciple, after receiving the precepts, sees someone come to beg but does not give something, whether little or much, according to his means, allowing the petitioner to depart empty-handed, he commits an offense of 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. ⁽⁵⁾ If a male lay disciple, after receiving the precepts, encounters bhikkhus, bhikkhunis, or male lay disciples who received the precepts before him, but does not rise to welcome and bow to them, he commits an offense of 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. ⁽⁶⁾ If a male lay disciple, after receiving the precepts, sees a bhikkhu, bhikkhuni, male lay disciple, or female lay disciple transgress the precepts and consequently gives rise to arrogance, thinking that he is superior to them and that they are inferior to him, he commits an offense of 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. ⁽⁷⁾ If a male lay disciple, after receiving the precepts, does not observe the Eight Precepts on the six fasting days of each month and does not make offerings to the Three Jewels, he commits an offense of 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. ⁽⁸⁾ If a male lay disciple, after receiving the precepts, learns that within forty li there is a place where sutras are expounded and the Dharma is taught, but does not go there to listen, he commits an offense of 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. ⁽⁹⁾ If a male lay disciple, after receiving the precepts, makes use of 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 repentance, he will fall into the lower realms. Such a person is defiled and creates the karma of birth and death in samsara. ⁽¹⁰⁾ If a male lay disciple, after receiving the precepts, suspects that water contains living creatures but deliberately drinks it nevertheless, he commits an offense of 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. ⁽¹¹⁾ If a male lay disciple, after receiving the precepts, travels alone through a dangerous place, he commits an offense of 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. ⁽¹²⁾ If a male lay disciple, after receiving the precepts, spends the night alone in a bhikkhuni monastery, he commits an offense of 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. ⁽¹³⁾ If a male lay disciple, after receiving the precepts, beats or reviles servants or outsiders over money or property, he commits an offense of 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. ⁽¹⁴⁾ If a male lay disciple, after receiving the precepts, gives leftover food to bhikkhus, bhikkhunis, or other male or female lay disciples, he commits an offense of 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. ⁽¹⁵⁾ If a male lay disciple, after receiving the precepts, keeps cats or foxes, he commits an offense of 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 a male lay disciple, after receiving the precepts, keeps elephants, horses, cattle, goats, camels, or other kinds of livestock and refuses to make a formal gift of them to someone who has not received the precepts, he commits an offense of 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 a male lay disciple, after receiving the precepts, does not keep a sanghati robe, an alms bowl, and a khakkhara staff ready to offer to the Sangha, he commits an offense of 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 a male lay disciple, after receiving the precepts, makes his living through farming but does not seek a place with clean water and high, dry ground for cultivation, he commits an offense of 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 a male lay disciple, after receiving the precepts, 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 offering a higher price; when buying goods, if he sees the seller cheating in weights or measures, he must point out the seller’s fault so that it may be corrected.

If he does not act in this way, he commits an offense of 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 a male lay disciple, after receiving the precepts, engages in sexual intercourse at an improper place or an improper time, he commits an offense of 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 a male lay disciple, after receiving the precepts, engages in commerce, industry, or similar occupations but refuses to pay taxes or makes a fraudulent tax declaration, he commits an offense of 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 a male lay disciple, after receiving the precepts, violates the laws of the nation, he commits an offense of 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 a male lay disciple, after receiving the precepts, does not first make offerings to the Three Jewels when grain, fruit, and vegetables yield an abundant harvest, he commits an offense of 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 a male lay disciple, after receiving the precepts, teaches the Dharma or offers praise without the Sangha’s permission but persists in doing so, he commits an offense of 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 a male lay disciple, after receiving the precepts, walks ahead of bhikkhus, novices, and so forth when traveling on the road, he commits an offense of 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 a male lay disciple, after receiving the precepts, gives rise to partiality while distributing food to the Sangha and selects finer dishes and a larger portion than those given to others to offer to his own teacher, he commits an offense of 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 a male lay disciple, after receiving the precepts, raises silkworms to obtain silk, he commits an offense of 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 a male lay disciple, after receiving the precepts, encounters a sick person while traveling but does not find a way to care for that person or entrust that person to the care of someone else, he commits an offense of 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.

Good man! If an upasaka can wholeheartedly receive and uphold these precepts, he is a pundarika flower among upasakas, a sublime fragrance among upasakas, a pure lotus among upasakas, a true jewel among upasakas, and a great man among upasakas.

Good man! The Buddha taught that there are two kinds of bodhisattvas: first, householders; second, monastics. Monastic bodhisattvas are called bhikkhus or bhikkhunis; householder bodhisattvas are called upasakas or upasikas. For monastic bodhisattvas to uphold the monastic precepts is not difficult. For householder bodhisattvas to uphold the householder precepts is indeed difficult. Why? Because householders are bound by many adverse conditions.

Chapter Fifteen

Purity of Precepts

Sudatta said to the Buddha: “Venerable Blessed One! After receiving the precepts, how should one keep them pure?”

The Buddha told Sudatta: “Good man! Three dharmas purify the observance of precepts: first, faith in the Buddha, Dharma, and Sangha; second, profound faith in cause and effect; third, a discerning mind.

There are also four dharmas: first, loving-kindness; second, compassion; third, freedom from greed; 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 supplicant asks; fourth, giving impartially, without discrimination; fifth, extending compassion to all without distinguishing between those close and those distant.

There are also four dharmas: first, never disparaging oneself by thinking that one cannot attain the fruit of bodhi; second, steadfastly cultivating the Buddha Way; third, diligently and energetically cultivating all wholesome dharmas; fourth, undertaking great deeds without ever growing weary or feeling regret.

There are also four dharmas: first, learning wholesome dharmas oneself and, having learned them, teaching them to others; second, abandoning unwholesome dharmas and also teaching others to abandon them; third, skillfully distinguishing wholesome dharmas from unwholesome ones; fourth, giving rise to no attachment toward any dharma.

There are also four dharmas: first, knowing that all dharmas are without self and anything belonging to a self; second, knowing that all karma brings its corresponding result; third, knowing that all conditioned dharmas are impermanent; fourth, knowing that pleasure arises from suffering and suffering arises from pleasure.

There are also three dharmas: first, having no attachment toward sentient beings; second, impartially bestowing happiness upon sentient beings; 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, seeking no recompense for one’s deeds; third, knowing with certainty that one will attain unsurpassed, complete, and 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; third, enduring suffering for sentient beings without interruption. Although enduring such suffering, one never feels regret.

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; third, although one has not yet eliminated delusion, one is able to distinguish wholesome dharmas from unwholesome ones.

There are also three dharmas: first, being thoroughly skilled in expediently teaching sentient beings so that they abandon unwholesome dharmas; second, being thoroughly skilled in expediently teaching sentient beings so that they cultivate wholesome dharmas; third, never growing weary or regretful when teaching sentient beings.

There are also three dharmas: first, when helping sentient beings become free from physical suffering, not begrudging even one’s own body and life; second, when helping sentient beings become free from mental suffering, not begrudging even one’s own body and life; third, when helping sentient beings cultivate wholesome dharmas, not begrudging even one’s own body and 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 neither anxious nor afraid.

There are also three dharmas: first, having no jealousy; second, upon seeing others prosper, giving rise to joy; third, maintaining an unbroken continuity of wholesome thought.

There are also three dharmas: first, never forgetting even the smallest kindness done by another; second, upon receiving even a small kindness from another, wishing to repay it abundantly; third, throughout immeasurable lifetimes, enduring immeasurable suffering while remaining steadfast and never intending to retreat.

There are also three dharmas: first, although clearly knowing that the course of birth and death is fraught with many dangers, never abandoning any undertaking to deliver sentient beings; second, serving as a refuge for sentient beings who have no refuge; third, upon seeing evil sentient beings, giving rise to compassion and neither resenting nor reproaching their faults.

There are also three dharmas: first, associating closely with good spiritual friends; second, never tiring of hearing the Dharma; third, wholeheartedly learning the teachings imparted by good spiritual friends.

There are also nine dharmas: abandoning three dharmas; feeling no regret during the three periods; and giving impartially to three kinds of sentient beings.^[17]

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

Good man! If a bodhisattva wishes to use the wholesome dharmas described above to purify his mind, he must live in 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 those two periods,^[18] whereas wholesome dharmas arising from cultivation do not require this.

Good man! There are two kinds of bodhisattvas: first, householders; second, monastics. For monastic bodhisattvas to purify their observance of the precepts is not difficult. For householder bodhisattvas to purify their observance of the precepts is indeed difficult. Why? Because householders are bound by many adverse conditions.

Chapter Sixteen

Eliminating Evil

Sudatta said to the Buddha: “Venerable Blessed One! After a bodhisattva has received the upasaka precepts, if there are impure adverse conditions both within and without, how should he abandon them?”

“Good man! If a bodhisattva has impure adverse conditions both within and without, he should cultivate the practice of recollecting the Buddha with a collected mind. If he wholeheartedly cultivates the recollection of the Buddha, he will abandon the impure adverse conditions both within and without, while at the same time increasing his loving-kindness, compassion, and wisdom.”

“Venerable Blessed One! How should this practice be cultivated?”

– Good man! One should contemplate the seven supreme qualities possessed by the Tathagata: first, supremacy of body; second, supremacy of living in accordance with the Dharma; third, supremacy of wisdom; fourth, supremacy of endowments; fifth, supremacy of practice; sixth, supremacy of inconceivability; and seventh, supremacy of liberation. ⁽¹⁾ What is supremacy of body? The Tathagata’s body is adorned with the thirty-two excellent marks and eighty minor characteristics. The strength of each of his fingers equals the strength of eighteen thousand Airavata elephants. Sentient beings delight in beholding the Tathagata’s body and never tire of doing so. This is called supremacy of body. ⁽²⁾ What is supremacy of living in accordance with the Dharma? Having attained benefit for himself, the Tathagata also compassionately rescues and benefits immeasurable sentient beings. This is called supremacy of living in accordance with the Dharma. ⁽³⁾ What is supremacy of wisdom? The Tathagata possesses the four unobstructed forms of knowledge,^[19] which shravakas and pratyekabuddhas cannot equal. This is called supremacy of wisdom. ⁽⁴⁾ What is supremacy of endowments? The Tathagata is fully endowed with meritorious conduct, longevity, moral discipline, and knowledge and vision. This is called supremacy of endowments. ⁽⁵⁾ What is supremacy of practice? The Tathagata, the World-Honored One, cultivates the three kinds of samadhi and the nine successive meditative attainments, which shravakas and pratyekabuddhas cannot equal. This is called supremacy of practice. ⁽⁶⁾ What is supremacy of inconceivability? The Tathagata possesses the six superknowledges, which shravakas and pratyekabuddhas likewise cannot equal, as well as the ten powers, the four fearlessnesses, great compassion, the three foundations of mindfulness, and so forth. This is called supremacy of inconceivability. ⁽⁷⁾ What is supremacy of liberation? The Tathagata fully possesses the two kinds of liberation, having eliminated the obstruction to wisdom and the obstruction of afflictions and forever eradicated all habitual tendencies of the afflictions; he has attained mastery over both wisdom and causes and conditions. This is called supremacy of liberation. Therefore, in the sutras, Shariputra praised the Tathagata as fully possessing these seven supreme qualities. From the initial stage of contemplating impurity until attaining unsurpassed, complete, perfect enlightenment, and from the stage of cultivating the adornments of merit until realizing the fruit of liberation, the Tathagata surpasses shravakas and pratyekabuddhas in every respect. He is therefore called the Unsurpassed, Most Honored One. The Tathagata, the World-Honored One, cultivates 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 contradictory words and is therefore called the Tathagata. From the time he first began cultivating the adornments of merit until he realized the fruit of enlightenment, he followed the same path as all Buddhas of the past and is therefore called the Tathagata. Because he fully possesses the wondrous True Dharma and is worthy to receive offerings from all devas and humans, he is called the Worthy One. Because he thoroughly understands the two truths—the conventional truth and the ultimate truth—he is called the Perfectly and Completely Awakened One. Because he observes the pure precepts and fully possesses the three kinds of knowledge, 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 understands sentient beings and the universe, he is called the Knower of the World. Because he knows well the skillful means for taming sentient beings, he is called the Unsurpassed Tamer of Persons. Because he can free sentient beings from fear and, through skillful means, teach and transform them so that they leave suffering and attain happiness, he is called the Teacher of Devas and Humans. Because he knows all dharmas and all 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 lifetimes, he benefited enemies and loved ones equally. He eliminated all afflictions and clearly understood that a single sentient being may, merely because of one affliction, 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, purity of adornment; and second, purity of karmic fruition. Through the power of the causes and conditions of these two kinds of purity, from the moment the Tathagata first aroused the aspiration for enlightenment 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 point out any fault in him.

The Tathagata fully possesses eighty thousand tones of voice, and sentient beings who hear them never grow weary. For these reasons, the Tathagata surpasses all shravakas and pratyekabuddhas.

Good man! If a bodhisattva who has received and upheld the upasaka precepts wishes to preserve the precepts in purity, he should cultivate in this manner the practice of collecting the mind in mindfulness of the Buddha. If he cultivates mindfulness of the Buddha, he will leave behind all impure and unwholesome conditions, both internal and external; increase his wisdom; eliminate greed, anger, and delusion; and fully accomplish all wholesome dharmas.

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

Chapter Seventeen

Making Offerings to the Three Jewels

Sujata said to the Buddha: “World-Honored One! After a bodhisattva has received the upasaka precepts, how should he make offerings to the Three Jewels?”

– 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; and third, the field of the poor and destitute. The field of repaying kindness consists of one’s parents, teachers, elders, and preceptors. The field of merit and virtue consists of all practitioners, from those who have realized the stage of warmth up to those who have attained unsurpassed, complete, perfect enlightenment. The field of the poor and destitute consists of all who are impoverished and afflicted. The Tathagata, the World-Honored One, is two kinds of fields of merit: the field of repaying kindness and the field of merit and virtue. The Dharma is likewise these same two kinds of fields of merit. Sentient beings, moreover, constitute all three kinds of fields of merit: the field of repaying kindness, the field of merit and virtue, and the field of the poor and destitute. For these reasons, after bodhisattvas have received the upasaka precepts, they should earnestly and diligently make offerings to the Three Jewels.

Good man! The Tathagata is the treasury of all dharmas. Therefore, the wise should single-mindedly 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, revere, and praise them. They should either make images and stupas through their own efforts or encourage others to make them. When they see others making them, they should give rise to a joyful mind.

If they possess sufficient means and merit, they should instruct many others to join in making them. After making offerings, they should not disparage themselves or disparage the Three Jewels. They should not order others to make offerings on their behalf, nor should they make offerings out of a desire to surpass others.

When making offerings, they should have neither regret nor sorrow but should join their palms, extol, venerate, revere, and praise the Three Jewels. They may offer a single coin or even immeasurable precious treasures; a single strand of silk or even immeasurable quantities of silk; a single flower or even immeasurable flowers; one verse of praise or even immeasurable verses of praise; one prostration or even immeasurable prostrations; one circumambulation or even immeasurable circumambulations.

They may make such offerings on one occasion or over immeasurable periods of time, either performing them themselves or causing others to perform them.

Good man! If one can thus single-mindedly make offerings to the Buddha, Dharma, and Sangha, whether while I am still in the world or after I have entered nirvana, the offerings should be made in the same way, without distinction. Upon encountering a stupa or shrine, one should make offerings of gold, silver, copper, iron, banners, canopies, music, incense, oil, and lamps.

If one sees that birds or animals have trampled upon and damaged it, one should repair it, sweep it, and clean it. If one sees that strong winds, water, or fire have damaged it, one should likewise repair it, sweep it, and clean it. If one lacks the strength to do this oneself, one should encourage others to plaster and repair it.

When plastering or repairing it, materials such as gold, silver, copper, iron, clay, and wood should be used. If there is dust, it should be swept and wiped away; if any place is soiled, it should be washed with scented water.

If one constructs a jeweled stupa or a precious image, after completing it one should make offerings of banners, canopies, incense, and flowers. If one lacks the means to procure precious materials, one may use wood or clay to construct the image or stupa. After completing it, one should likewise make offerings of banners, canopies, incense, flowers, and various kinds of music.

If there are grasses or plants, the carcasses of dead birds or animals, refuse and filth, or decayed flowers within a stupa, they should be removed and the place cleaned. If there are snake holes or rat holes, they should be filled and leveled. Images made of copper, wood, stone, clay, gold, silver, vaidurya, crystal, and so forth should regularly be washed and cleaned, then anointed with fragrances.

According to one's means, one should provide various necklaces and ornaments, adorning them as one would the stupa of a wheel-turning sage king. Within a monastery, powdered incense should be spread upon the ground. After making a stupa or image from white clay, 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 and by night, one should make offerings of various flowers, garlands, bright mirrors, powdered incense, anointing incense, burning incense, various kinds of music, song, and dance. One should not imitate non-Buddhist practitioners by burning ghee and barley as offerings.

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

Upon seeing a damaged image, one should still venerate it and make offerings to it, no differently from an intact image. Such offerings should be performed personally. If one lacks the strength to do them oneself, one should assist others in doing them, or encourage others to assist oneself.

Suppose one person offers the jewels of the four continents to the Tathagata, while another person wholeheartedly venerates, reveres, and praises the virtues of the Tathagata. The merit of these two persons is equal and without difference. The virtues of the Tathagata consist in the perfection of both body and mind.

His body possesses the thirty-two excellent marks and the eighty subtle characteristics and is fully endowed with the practices of the Way. 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, the wisdom that contemplates the twelve links of dependent origination, and immeasurable meditative absorptions.

He is fully endowed with the seven factors of wisdom,^[20] and has perfected the six paramitas. Whoever can praise the Buddha by means of such teachings is one who truly makes offerings to the Buddha.

What is meant by making offerings to the Dharma? Good man! To make offerings to the twelve divisions of the teachings is called making offerings to the Dharma.

How does one make offerings to the twelve divisions of the teachings? If one can single-mindedly believe in, receive, retain, read, recite, and explain them; practice in accordance with what they teach; and, after doing so, encourage others to practice accordingly, this is called making offerings to the twelve divisions of the teachings. If one can transcribe the twelve divisions of the teachings and, after completing the transcription, make offerings of many articles to them just as one makes offerings to the Buddha, and if, except while bathing, one can make offerings to, receive, retain, read, and recite such scriptures, then one is a person who makes offerings to the Dharma.

When making offerings to the Dharma, one should venerate, revere, and praise it just as one makes offerings to the Buddha.

There are also teachings concerning the single type of bodhisattva capacity, the three types of pratyekabuddha capacity, and the three truths. If anyone has faith in these, it is called making offerings to the Dharma.

If anyone makes offerings to bodhisattva bhikshus or to practitioners of the Lesser Vehicle, from those progressing toward stream-entry up to arhats, this is called making offerings to the Sangha.

If anyone can thus make offerings to the Three Jewels, one should know that this person will never be separated from the Tathagatas of the ten directions and, in all activities—whether walking, standing, lying down, or sitting—will remain close to them.

Good man! If anyone can follow these teachings and make offerings, whether few or many, to the three kinds of fields of merit, one should know that throughout immeasurable lifetimes this person will receive abundant benefits.

Good man! Bodhisattvas are of two kinds: first, householders; second, monastics. It is not difficult for monastic bodhisattvas to make offerings to the Three Jewels. It is difficult for householder bodhisattvas to make offerings to the Three Jewels. Why is this? Because householders are bound by many adverse conditions.

Notes:

^[16] The five collections of scriptures are the five collections of the Agamas.

^[17] The three dharmas are greed, anger, and delusion; the three times are the past, present, and future; the three kinds of sentient beings are wholesome, unwholesome, and neither wholesome nor unwholesome.

^[18] The two times are the time when a Buddha appears in the world and the time when a pratyekabuddha appears in the world.

^[19] The four unobstructed wisdoms are unobstructed wisdom of the Dharma, unobstructed wisdom of expression, unobstructed wisdom of meaning, and unobstructed wisdom of eloquent exposition.

^[20] The five wisdom samadhis are samadhis attained through cultivating the wisdom of the five contemplations for stilling the mind. The three kinds of Dharma gates are calming, insight, and dhyana. The seven factors of wisdom are the seven factors of awakening.