優婆塞戒經

Chapter Twenty-Two

The Five Precepts

Sujata addressed the Buddha: “World-Honored One! Who is able to receive the Three Refuges, and who is not?”

“Good man! One who believes in cause, believes in effect, believes in the Four Noble Truths, and believes that realization of the Path is possible is able to receive the Three Refuges. One whose faith is firm and irreversible, who draws near to the Three Jewels, and who accepts the instruction of good spiritual friends is able to receive the Three Refuges.

The precepts of an upasaka are likewise. One should contemplate in this way: ‘The precepts of an upasaka yield immeasurable meritorious rewards and can eradicate immeasurable unwholesome states. Sentient beings are boundless, and the suffering they undergo is also immeasurable and boundless.

A human body is difficult to obtain. Even when a human body has been obtained, it is difficult to have all the faculties complete. Even when all the faculties are complete, it is difficult to have faith in the Three Jewels.

Even when one has faith, it is difficult to encounter a good spiritual friend. Even when one encounters a good spiritual friend, it is difficult to attain freedom. Even when one attains freedom, all phenomena are impermanent.

If one creates evil karma, then because of that evil karma one will undergo painful retribution of body and mind in the next life. For this reason, the karma of body, speech, and mind is my enemy. Even if one were to create the three kinds of evil karma and yet not undergo painful retribution, one still should not commit evil in the present.

These three kinds of evil karma cause one’s appearance in this very life to manifest ugly and evil characteristics, and at the time of death they cause remorse to arise. For this reason, I should receive the Three Refuges and the Eight Fasting Precepts and abandon all evil and unwholesome karma.’

“A wise person should contemplate: ‘There are two kinds of precepts: worldly precepts and precepts of liberation. If the reception of precepts is not based upon the Three Jewels, they are called worldly precepts. Such precepts are not firm, just as pigment without a binding agent does not adhere.

Therefore, one should first take refuge in the Three Jewels and only afterward receive the precepts. If they are received for an entire lifetime, they are called the precepts of an upasaka. If they are received for only one day and one night, they are called the Eight Fasting Precepts.

Worldly precepts cannot eradicate evil karma created in the past. If one receives the precepts of the Three Refuges, however, one can eradicate evil karma, and even if one commits a grave offense, one does not lose the precepts. Why is this?

It is because of the power of the Dharma of the precepts. Suppose two people commit the same evil deed, one having received the precepts and the other not having received them. The one who has received the precepts commits a grave offense, whereas the one who has not received them commits a lighter offense.

Why? Because the one who has received the precepts has violated the Buddha’s teaching. There are two kinds of offenses: the first is an offense grave by nature, and the second is an offense grave by prohibition.

These two kinds of offenses also vary in gravity. For some people, a grave offense becomes light; for others, a light offense becomes grave. For example, Angulimala received worldly precepts, whereas the naga Elapatra received precepts of ultimate meaning.

Angulimala violated a precept grave by nature yet did not incur a grave offense, while the naga Elapatra violated only a precept grave by prohibition yet incurred a grave offense. Therefore, it cannot be said that those who violate the same precept necessarily incur offenses of equal gravity. Worldly precepts also include such precepts as refraining from killing and refraining from stealing.

The precepts of ultimate meaning likewise include refraining from killing and refraining from stealing, and so it is through refraining from drinking intoxicants. The basis of worldly precepts is not pure; their reception and observance are not pure; their adornment is not pure; their initial and sustained thought are not pure; their mindfulness is not pure; and their karmic rewards are not pure. Therefore, they cannot be called precepts of ultimate meaning but are called only worldly precepts.

Thus, I must receive the precepts of ultimate meaning.’

“Good man! In a future age, when human bodies are eight zhang tall and the human lifespan is precisely eighty-four thousand years, sentient beings will then receive the precepts. Compared with sentient beings who receive the precepts in this evil age, the karmic rewards of receiving the precepts for those two kinds of beings will be equal and without difference.

Why is this? Because the three wholesome roots are equal. Some may say, ‘The essence of the precepts can be acquired only in relation to sentient beings.’ This is incorrect.

Why? Within the Dharma of the Buddhas, the essence of the precepts is acquired in relation to all sentient and insentient beings. Because sentient and insentient beings are immeasurable and boundless, the essence of the precepts is likewise immeasurable and boundless.

“Good man! Among forms of giving, the giving of fearlessness is supreme. Therefore, I say that the Five Precepts are five great gifts. These Five Precepts enable sentient beings to be free from five kinds of fear. These five kinds of giving are very easy to cultivate, can be practiced freely and without obstruction, require no expenditure of wealth, and yet yield 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 receiving the precepts, one will be honored and protected by devas and humans and will gain great renown. Even when encountering adverse circumstances, one’s mind will not be sorrowful, and sentient beings will draw near and seek refuge with one. The son of the elder Anathapindika received the precepts merely because he wished to obtain eight thousand gold coins, yet he still gained the reward of immeasurable merit.

“Good man! If one who receives the precepts for the sake of wealth still gains benefit, how could one who receives them wholeheartedly in quest of liberation fail to gain benefit?

“Good man! Five wholesome qualities constantly surround the Dharma of the precepts, causing it to grow without ceasing, 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 destroy deeply rooted wrong views and whose mind is free from doubt will possess right mindfulness, pure adornment, a pure foundation, and freedom from evil initial and sustained thought.

“Good man! One who abandons five evil deeds is said to have received the precepts and to have abandoned 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 great ocean of birth and death should wholeheartedly receive and uphold the Five Precepts.

“Among these Five Precepts, four will become unmanifest precepts in future lives. Sexual desire alone is difficult to sever; therefore, the precept against sexual misconduct cannot become the unmanifest essence of the precepts. For this reason, sensual attachment remains persistent and entangling. You should all be wholehearted and vigilant and must not be heedless. Some may say, ‘There are immeasurably many other extremely grave offenses. Why did the Buddhas of the past not prohibit those, but instead prohibited drinking intoxicants?’

“Good man! Drinking intoxicants causes one to lose the sense of shame and moral dread, and causes an intoxicated person no longer to fear the three evil realms. Consequently, one becomes unable to receive and uphold the other four precepts. For this reason, 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 precept prohibiting intoxicants is a precept grave by prohibition, not a precept grave by nature. The Tathagata established the precepts grave by nature first and only afterward established the precepts grave by prohibition.

“Good man! Previously, the Tathagata taught that in both the waxing and waning halves of each month there are three fasting days.[24] This accords with the practices of non-Buddhist traditions. On those days, non-Buddhists regularly make offerings in sacrifice to various deities; therefore, the Tathagata taught that there are three fasting days.

“Good man! Just as a window curtain does not fall because it is held by a hanging cord, so too is the Dharma of the three fasting days in the waxing and waning halves of each month. Any sentient being who resolves to receive and uphold them will not fall into the three evil realms.”

Good man! If a person wishes to cultivate the practice of giving, make offerings to the Three Jewels, practice seated meditation, cultivate wholesome conduct, read and recite the scriptures, or make offerings to his parents, he should first make a vow: “If I fail to do these things, I shall impose a penalty upon myself.” If he can do this, his merit and virtue will increase each day like the waters of the Ganges River.

The Dharma of the Five Precepts has five kinds of results: first, the result of nonmanifest action; second, the result of retribution; third, the residual result; fourth, the result of action; and fifth, the result of liberation.[25] If a person receives the Five Precepts, one should know that he will obtain these five kinds of results. If an upasaka regularly visits monasteries and places where members of the Sangha dwell, draws near to bhiksus, inquires about the True Dharma, listens wholeheartedly, accepts and upholds what he has heard, remembers it without forgetting, is able to discern its principles and meaning, and, after clearly understanding it, teaches it to sentient beings, he is called an upasaka who benefits both himself and others.

If an upasaka refuses to study what he has been taught, treats bhiksus with contempt, attends Dharma teachings merely to seek out the faults of bhiksus, lacks faith and reverence, serves non-Buddhist teachers while regarding this as a meritorious deed, and places his faith in auspicious dates, astrological signs, and adverse stars, then this upasaka cannot be said to live steadfastly in accordance with the True Dharma.

If an upasaka, though not committing evil himself, instructs others to commit it, that upasaka does not live in accordance with the True Dharma. If an upasaka works as a customs official and levies taxes on merchandise, that upasaka does not live in accordance with the True Dharma. If an upasaka sets articles of property as the fee for medical treatment and, after completing the treatment, sells those articles, that upasaka does not live in accordance with the True Dharma.

If an upasaka neither commits evil himself 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 and repentance, 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, engages in conduct contrary to the Dharma, he cannot be called a human being. If one possesses faith, is able to 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; and if one sees that all dharmas lack autonomy, 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 have all the faculties complete; that even with complete 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 is able to contemplate in this manner, one is said to have truly obtained a human body.

If one contemplates that the desire realm is impermanent and that even the Heaven of Neither Perception nor Non-Perception is impermanent, then, because of this, one does not seek rebirth in the three evil paths, nor even rebirth in the Heaven of Neither Perception nor Non-Perception. Having contemplated in this way, one perceives three things that are not secure.[26] One then exchanges the insecure physical body for the secure Dharma body by bowing to and making offerings to the Three Jewels, welcoming them when they arrive and seeing them off when they depart, personally practicing giving, and personally performing meritorious deeds.

This is called exchanging the insecure 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 those who are poor and afflicted. 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, sickness, and death; clearly believing in the karmic results of wholesome and unwholesome deeds; knowing with certainty that affection and attachment must one day end in separation; understanding that no sentient being possesses autonomy, that until the Noble Path has been attained the power of birth and death is immense, and that every worldly pleasure is accompanied by suffering.

Though one may experience pleasure, one’s heart is not attached to or defiled by it, just as one seeks a fire for warmth during a cold month. Though one experiences worldly pleasures, one resolutely refrains from committing evil for their sake. One cultivates patience and the two kinds of giving in order to benefit sentient beings, and deeply contemplates the fundamentally equal nature of suffering and pleasure.

Whatever one says, one’s words are always gentle, and one skillfully instructs sentient beings, enabling them to live in accordance with the True Dharma. One stays far from evil friends, keeps the mind free from heedlessness, 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 obtains a human body, possesses abundant wealth, and enjoys independence, one should first make offerings to one’s parents, teachers, preceptors, senior 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 should speak gently and always possess a sense of shame. One should not honor only a particular virtuous person, but should offer one’s dwelling, food and drink, bedding, clothing, and medicines to all sages and worthies who observe the precepts and are learned. One should firmly believe that the members of the Sangha possess many merits and virtues: some cultivate the practice leading to stream-entry and attain the fruit of stream-entry, up to those who cultivate the practice leading to arhatship and attain the fruit of arhatship; some cultivate 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. Therefore, in the Sutra of Mrigara, I said to the Mother of Mrigara: “If one invites members of the Sangha with a discriminating mind, even though one invites the Buddha together with five hundred arhats, this cannot be called the attainment of merit.

But if one can invite with an impartial mind even a very wicked semblance of a bhikshu within the Sangha, one will attain immeasurable merit. Why is this? Although that semblance of a bhikshu is an evil person, has no observance of the precepts, is not learned, and does not cultivate wholesome Dharma, he can nevertheless expound the three kinds of bodhi, their causes and their 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 Jewel of the Buddha and the Jewel of the Sangha. One should know that contemplating the subtle and wondrous virtues of the Buddha and Dharma is in itself a complete offering to the Three Jewels.

If, when giving, one does not seek reward, one is thereby making an offering to unsurpassed bodhi, fully perfecting the prajnaparamita of giving, cultivating the path to bodhi, and obtaining immeasurable merit in future lives. One can also benefit oneself and others. One can cultivate loving-kindness and compassion, relinquishing one’s own pleasures so that others may suffer less.

Until one realizes the fruit of bodhi, one’s mind never becomes anxious or remorseful. Although one hears that the path to bodhi is long and distant and that the fruit of bodhi is difficult to attain, one’s mind nevertheless does not regress. For the sake of liberating sentient beings, one endures great suffering and distress throughout immeasurable lives, yet never becomes weary or discouraged.

One delights in living according to the True Dharma, does not seek worldly pleasures, and delights in the tranquility of renunciation and spiritual cultivation. Before leaving the household life, although still dwelling at home, one lives like a practitioner seeking liberation, commits no evil, and acquires the three kinds of precepts: the precepts of moral discipline, the precepts of meditative concentration, and the undefiled precepts.

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

Chapter Twenty-Three

The Paramita of Moral Discipline

Shansheng addressed the Buddha: “World-Honored One! How does a bodhisattva acquire a resolute mind on the path leading toward bodhi?”

“Good man! A bodhisattva who wishes to make his mind resolute should cultivate four dharmas: first, even when undergoing great suffering, he is determined never to act contrary to the True Dharma; second, when he obtains great independence, he constantly cultivates patience; third, although living in poverty and hardship, he always practices giving; fourth, while still young and strong, he constantly delights in leaving the household life. If a bodhisattva possesses these four dharmas, his mind will be resolute on the path leading toward bodhi.

“A bodhisattva who possesses these four dharmas further reflects: ‘The precepts are the first and fundamental ground of the path to bodhi. These precepts are also called the first ground, the guiding ground, the level ground, the impartial ground, the ground of loving-kindness and harmony, the ground of compassion, the footprints of all Buddhas, the foundation of all merits and virtues, and a field of merit. For this reason, the wise should receive and uphold them and must not violate them.’ Furthermore, the wise should reflect in this way: ‘The precepts yield two kinds of reward: first, the bliss of the heavenly realms; and second, the bliss of bodhi.

The wise should seek the bliss of bodhi and not the bliss of the heavenly realms.’ If, after receiving the precepts, one deliberately does what ought not to be done, deliberately thinks what ought not to be thought, is indolent, delights in sleep, indulges in aimless fantasies, lives contrary to the True Dharma, or frequently utters malicious oaths, this is called defiling the precepts. If, after receiving the precepts, one becomes regretful, seeks rewards among gods and humans, 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, fear of danger, fear of losing wealth, fear of forced labor, concern for one’s life, desire for material gain, or a wish to gratify one’s pride, and after receiving them gives rise to doubt, this is called defiling the precepts.

“Good man! Suppose a person does not wish to remain for 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 in 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 prohibitory precepts, and his mind is not heedless.

He can clearly discern the relative gravity 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 carrying it out and after completing it, he likewise remains free from heedlessness.

Even if, before acting, he did not realize that he was violating a precept, after completing the act he nevertheless incurs the offense of violating the precept. If he fails to attend to what he is doing and consequently violates a precept, he also incurs the offense of violating the precept. If he does not maintain right mindfulness and allows adventitious afflictions to arise temporarily, he likewise incurs the offense of violating the precept.

If he is even slightly heedless, he also incurs the offense of violating the precept. That person continually regards a minor offense as if it were a grave offense. Having contemplated it, he gives rise to remorse and shame; becoming fearful, anxious, and distressed, his mind finds no joy, and he sincerely repents.

After repenting, joy arises in his mind, and he carefully guards and upholds the precepts without transgressing them again. This is called pure observance of the precepts.

“Good man! After receiving the precepts, a wise person refrains from evil for three reasons: first, for his own sake; second, for the sake of others; and third, for the sake of the Dharma path.

“What is meant by ‘for his own sake’? A wise person personally recognizes that a deed is evil and clearly understands that committing evil karma brings such-and-such retribution, while performing wholesome karma brings such-and-such reward. Evil karma that has been committed never disappears, and one will certainly reap its painful consequences. Wholesome karma that has been performed likewise does not disappear, and one will certainly receive its beneficial rewards. If neither wholesome nor evil karma disappears, why should one deceive oneself? For this reason, after receiving the precepts, one must resolve never to violate them and must uphold them with utmost sincerity. This is called acting for one’s own sake.”

What does it mean to act for the sake of others? A wise person knows that in this world there are those 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, then, should I not feel shame, but instead deliberately commit evil? Moreover, the devas possess immeasurable merit and virtue, the supernormal power of spiritual accomplishment, 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. If the devas see me so clearly, why should I not feel shame, but instead deliberately commit evil?

This is called acting for the sake of others.

What does it mean to act for the sake of the True Dharma? A wise person clearly sees that the Dharma of the Tathagata is pure and undefiled, brings benefit in the present life, can render the mind tranquil, carries one across to the other shore, and brings liberation at all times. I now undertake the precepts for the sake of the True Dharma.

If I cannot uphold the minor precepts, how can I uphold the major precepts? If I violate the minor precepts, I shall increase suffering within the three realms; but if I uphold them with utmost sincerity, I shall increase unsurpassed bliss. Since first taking on bodies in birth and death, the reason I have not yet attained the fruit of liberation is truly that I failed to uphold the prohibitive precepts of the immeasurable Buddhas of past ages.

Today I undertake the precepts, and in future lives I shall certainly encounter Buddhas as numerous as the sands of the Ganges. Having understood this clearly, one brings forth an earnest mind, undertakes the precepts with utmost sincerity, and, having undertaken them, firmly safeguards them, aspiring to attain Anuttara-samyak-sambodhi and benefit immeasurable sentient beings.

Good man! Whether a householder or one who has gone forth, if a person undertakes the Three Refuges, the Eight Fasting Precepts, the Five Precepts, the complete precepts, or only a portion of the precepts—whether for one day and one night, for merely a moment, or for an entire lifetime—and upholds them with utmost sincerity, you should know that this person will gain great merit and virtue.

Good man! After undertaking the precepts, one cultivates the three wholesome karmas, learns extensively, practices generosity and meditative concentration, cultivates wholesome dharmas, and makes offerings to the Three Jewels. This is called adorning bodhi. After undertaking the precepts, if one reads and recites the twelve divisions of the Tathagata’s teachings, that person is called the unsurpassed treasury of the great Dharma. That person redoubles diligent effort in order to perfect sila-paramita. The Mahayana precept essence undertaken in this life will become the unmanifest precept essence; in future lives, even without undertaking the precepts anew, that precept essence will not be lost.

Good man! There are dharmas that are precepts but are not paramita; there are dharmas that are paramita but are not precepts; there are dharmas that are both precepts and paramita; and there are dharmas that are neither precepts nor paramita.

The precepts that are not paramita are the precepts of the sravakas and pratyekabuddhas. The paramita that is not precepts is dana-paramita. That which is both precepts and paramita is exemplified by the Bodhisattva Sakyamuni in a past life, when he assumed the body of a Cù Đà and was bitten and eaten by insects, beasts, and ants, yet his body did not move and no evil thought arose in his mind. Another example is an ascetic who, for the sake of sentient beings, sat motionless for twelve years because he did not wish to frighten the sparrows that had built nests upon his head. That which is neither precepts nor paramita is, for example, the generosity practiced by ordinary worldly people.

Good man! When a great bodhisattva abides in sila-paramita, who can describe the suffering that he patiently endures for the sake of sentient beings? Some people, after undertaking a few minor precepts, consider that sufficient and are unable to have compassion for suffering sentient beings. Such people cannot perfect sila-paramita. If a person can cultivate patience, samadhi, and wisdom, practice with diligence, and delight in extensive learning, you should know that this person can increase sila-paramita, adorn bodhi, and attain the fruit of bodhi. Such precepts encompass immeasurable wholesome dharmas, immeasurable karmic fruits, and immeasurable prohibitions. Through these causes and conditions, they adorn bodhi.

Good man! After undertaking the precepts, a great bodhisattva does not speak evil with his mouth; his ears do not delight in hearing evil; he neither delights in worldly conversation nor in listening to it; he resolutely refuses to let his mind indulge in aimless imaginings; and he does not associate with evil friends. This is called the pure precept of tranquil quiescence.

If a bodhisattva sees a person who violates the precepts, he does not give rise to resentment or hatred, but uses every skillful means to discipline and guide that person. If the person cannot be disciplined, the bodhisattva gives rise to compassion. He does not violate or relinquish the precepts for the sake of his own body or life.

After eating, a great bodhisattva always gives rise to a sense of shame, keeps his mind from heedlessness, and regards food as medicine for sustaining the body and life, or as medicine for treating sores. When entering a village, he regards it as entering a forest of swords, guards the sense faculties, cultivates right mindfulness, discerns what should and should not be done, and does not give rise to heedlessness. He observes that whether others create merit or commit offenses, both are also due to himself.

Therefore, when he is due to receive abundant offerings, he should not rejoice; and when he encounters decline, he should not become sorrowful or angry. When receiving few offerings, he should think: “At present, my cultivation of faith, precepts, generosity, listening to the Dharma, wisdom, and living in accordance with the Dharma is still meager; therefore, I receive few offerings. Consequently, I should not give rise to sorrow, distress, or affliction.

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 few, damaged, or inferior, I should not feel sorrow or distress.” If he must stand and wait for a long time or endure abusive words before receiving alms, he should then reproach himself as follows: “This is the result of my own offenses in past lives, not the fault of sentient beings.

Therefore, I should not give rise to grief or distress.” If, after undertaking the precepts, he commits an offense for the sake of another, he should likewise reproach himself: “What I have done is truly not the right path. Why is this? None of the twelve divisions of the scriptures declares evil dharmas to be the path to bodhi.

Therefore, today I must undergo all manner of karmic retribution.” If a person can contemplate in this way, you should know that this person can perfect sila-paramita.

Good man! If a person is able to guard the sense faculties, commits no evil in any of the four deportments, patiently endures suffering, and does not engage in improper means of livelihood, know that such a person is able to perfect the sila paramita. If one reverently fears transgressing both major and minor precepts and, even when encountering 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 is able to perfect the sila paramita.

If, for the sake of what is wholesome, one does not cherish body or life, sets aside one’s own affairs and first attends to the affairs of others, and, upon seeing someone revile and abuse one, does not give rise to resentment or hatred, know that such a person will perfect the sila paramita. With regard to the precepts, although there are certain rules for which the Tathagata has permitted exceptions under particular circumstances, one still upholds them just as before.

One protects the lives of sentient beings without cherishing wealth, body, or life, and does not violate even a minor precept, even unto death. Although one obtains wondrous precious treasures, one does not give rise to greed. One does good for others not from a desire to repay kindness, but upholds the precepts out of compassion for sentient beings.

After receiving the precepts, one skillfully makes a great vow, aspiring that all sentient beings may attain pure precepts. Know that such a person will perfect the sila paramita.

Good man! There are two kinds of bodhisattvas: the first is the householder, and the second is the monastic. 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 is this? Because householders are bound by many adverse conditions.

Chapter Twenty-Four

Karma

Sudatta addressed the Buddha: “World-Honored One! Before the Buddhas appeared in the world, what did the great bodhisattvas take as their code of precepts?”

– Good man! Before a Buddha appeared in the world, there were as yet neither the Three Refuges nor a code of precepts. There were only the ten wholesome dharmas, which the wise used as expedient means to cultivate and seek the path to bodhi. Apart from the Buddhas, no one is able to distinguish and expound these ten wholesome dharmas. This Dharma was expounded by the Buddhas of the past and has been transmitted without loss down to the present day; the wise receive and practice it.

Good man! Sentient beings are unable to receive, uphold, and cultivate these ten wholesome dharmas because, in past lives, they did not draw near to the Buddhas, inquire about the Dharma, and make offerings to them.

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 their karma is confused and disorderly, they are born into confused and disorderly realms; and because the realms are confused and disorderly, they receive confused and disorderly bodies.

Good man! After receiving confused and disorderly bodies, all sentient beings perceive confused and disorderly forms. After perceiving such forms, they entertain evil thoughts.

This evil thinking is called ignorance. Conditioned by ignorance, a mind of craving arises; this is called craving. Because of craving, they act; this is called karma.

Conditioned by the creation of karma, they undergo its results. The wise are able to see clearly that bondage arises from internal afflictions and external conditions. Yet by practicing the ten wholesome karmas, they can eliminate that bondage.

Therefore, as soon as the Tathagata attained anuttara-samyak-sambodhi, he distinguished and expounded the teaching of the ten wholesome deeds. Because of the Dharma of the ten wholesome deeds, there came to be wholesome and unwholesome deeds in the world, good and bad friends, and even liberation. Therefore, sentient beings should distinguish and clearly understand the path of the ten wholesome deeds.

Owing to the cultivation of the ten wholesome deeds, there are winds and clouds that support the great ocean, the palaces of the asuras, the great earth, great mountains, hungry ghosts, animals, hells, the Heaven of the Four Great Kings, and even the Heaven of Those Who Exercise Mastery over Others’ Creations. Also owing to the cultivation of the ten wholesome deeds, a wheel-turning sage king possesses four kinds of wheels—gold, silver, copper, and iron—and there are the seven assemblies who receive the precepts and seek the three kinds of bodhi.

It is also owing to the karmic paths of the ten wholesome deeds that the internal and external things, physical strength, and lifespans of all sentient beings increase or decrease. Therefore, the wise should fully cultivate these ten wholesome dharmas.

For example, the afflictions that arise in sentient beings differ at each stage—youth, adulthood, and old age—and in each season—spring, summer, autumn, and winter. In the same way, the afflictions arising in sentient beings during a minor kalpa, an intermediate kalpa, and a great kalpa also differ. When sentient beings first practiced the karma of the ten wholesome deeds, they fully possessed immeasurable longevity, physical strength, fragrance, and flavor.

Yet because of greed, anger, and delusion, they lost all these karmic results. Owing to the karmic conditions of the ten unwholesome deeds, the seasons, years and months, stars, sun, moon, earth, water, wind, fire, and so forth all undergo change. Whoever can clearly discern these things should be known as one who will attain liberation.

Because of suffering, sentient beings give rise to faith. Once they have faith, they are able to discern good and evil. Having discerned them in this way, they then practice the ten wholesome dharmas.

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

Because the circumstances, lands, lives, forms, lifespans, and names of sentient beings all differ, the karmic paths must be innumerable and are not limited to ten. Among these ten karmas, the three mental karmas are called only karma and are not called paths. The seven bodily and verbal karmas are called both karma and paths, making ten in all.

These ten karmic paths may be performed by oneself, performed by another, or performed jointly by oneself and another; all lead to one of two kinds of karmic result, wholesome or unwholesome. These are also the wholesome and unwholesome causes and conditions of sentient beings. Therefore, the wise do not even think of evil, much less deliberately commit it themselves.

If a person allows the bonds of affliction to manipulate them at will, know that this person is creating the ten unwholesome karmas. Whoever is able to eliminate the bonds of affliction and prevent them from running rampant is one who creates the ten wholesome karmas. If a person has merely intended to commit evil, or had no prior plan but suddenly commits evil upon encountering particular circumstances, that person does not incur an offense from the creation of karma.

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

Therefore, the wise should cultivate the ten wholesome karmas. Because sentient beings cultivate the ten wholesome dharmas, their lifespans and their internal and external wealth increase. Owing to the conditions of affliction, the ten unwholesome karmas increase.

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

Good man! Each of these ten karmic paths has three parts: first, the root act; second, the preparatory means; and third, the completed act.

The fundamental act means knowing, or suspecting, that the other is a human being, a sentient being, and then killing that being oneself, making a bodily gesture directing another to kill, or verbally telling another to kill. This is called the fundamental act. Seeking a knife, sharpening a knife, purchasing poison, or twisting a rope with the intention of killing is called the preparatory means. After the killing, if one touches the body with one’s hand, considers how to dispose of it, eats the flesh oneself, eats it together with others, plans to barter it, or gives it to others as one pleases; and if one feels delighted, knows no shame, has no remorse, takes pride in the deed, and gives rise to arrogance, this is called the completion.

Regarding an object belonging to another, if one knows that it does and steals it oneself, tells another to steal it, or, with a mind of suspicion, moves the object elsewhere, this is called the fundamental act. Breaking through a fence or wall, using a ladder to climb over a wall, entering a house to search, or even touching the object with one’s hand is called the preparatory means. After stealing it, if one conceals the object, gives it to others as one pleases, sells or barters it, or joyfully makes use of it; and if one knows no shame, has no remorse, takes pride in the deed, and gives rise to arrogance, this is called the completion.

If one knows or suspects that a woman belongs to another and nevertheless engages in sexual misconduct with her, this is called the fundamental act. Asking someone to arrange a meeting, meeting her oneself, sending letters, touching her body, or enticing her with seductive words is called the preparatory means. After gratifying one’s sexual misconduct, if one gives her ornaments, sits together with her to eat and drink, and rejoices with complete satisfaction; and if one knows no shame, has no remorse, takes pride in the deed, and gives rise to arrogance, this is called the completion.

If, in the midst of an assembly, one conceals the truth, or speaks falsely during three or two periods of a day, this is called the fundamental act. If beforehand one devises a scheme, fabricates words, or conveys 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 makes use of them; and if one knows no shame, has no remorse, takes pride in the deed, and gives rise to arrogance, this is called the completion.

If one mingles divisive speech with falsehood and thereby destroys harmony, this is called the fundamental act. Speaking of another person’s faults and misdeeds, saying, for example, “There is no possibility of harmony; it is best that you separate,” is called the preparatory means. If, as a result of destroying harmony, one receives wealth, gives it to others as one pleases, or joyfully makes use of it; and if one knows no shame, takes pride in the deed, and gives rise to arrogance, this is called the completion.

If one changes one’s countenance and reviles another with malicious words, this is called the fundamental act. If, after hearing another person’s words, one embellishes them, goes to seek out the other party, and intends to curse and insult that person, this is called the preparatory means. After uttering abuse, if one receives wealth, gives it away as one pleases, or joyfully makes use of it; and if one knows no shame, does not repent, takes pride in the deed, and gives rise to arrogance, this is called the completion.

If one speaks lewdly or uses improper language, this is called the fundamental act. Singing or chanting meaningless words and displaying oneself in many ways to cater to the tastes of others is called the preparatory means. If one teaches others meaningless things in order to obtain money, gives it away as one pleases, or joyfully makes use of it; and if one knows no shame, does not repent, takes pride in the deed, and gives rise to arrogance, this is called the completion.

If one gives rise to a covetous desire to seize another person’s property, this is called the fundamental act. Giving rise to an afflicted state of mind is called the preparatory means. If, through covetousness, one obtains property, gives it to others as one pleases, or joyfully makes use of it, and furthermore boasts about it; and if one knows no shame, does not repent, takes pride in the deed, and gives rise to arrogance, this is called the completion.

If one strikes or reviles another, this is called the fundamental act. Taking a staff or stone in hand and provoking a quarrel with another is called the preparatory means. After striking the person, if one rejoices, receives material goods, gives them to others as one pleases, or joyfully makes use of them; and if one knows no shame, has no remorse, takes pride in the deed, and gives rise to arrogance, this is called the completion.

If one slanders karmic retribution, cause and effect, the ultimate truth, or sages and worthies, this is called the fundamental act. Reading, reciting, copying, believing in, and accepting the scriptures of non-Buddhist teachings, or praising and extolling them, is called the preparatory means. After accepting false teachings, if one explains them to others, causing their wrong views to increase, receives material goods, gives them to others as one pleases, or joyfully makes use of them; and if one knows no shame, has no remorse, takes pride in the deed, and gives rise to arrogance, this is called the completion.

With respect to the ten paths of karma, a person may commit two offenses at the same time: false speech and divisive speech; or three offenses at the same time: false speech, divisive speech, and malicious speech; or three offenses: wrong view, malicious speech, and false speech. Committing those three entails meaningless speech, and thus four offenses are committed. Anger and covetousness do not occur together.

The other eight offenses, however, can occur simultaneously. How can they occur simultaneously? For example, one orders others to perform six of those deeds, while oneself performing two deeds: first, engaging in sexual misconduct with another man’s wife; and second, maintaining that karmic results do not exist.

Because the acts were arranged beforehand, the ten unwholesome karmas are created simultaneously.

Of these ten unwholesome karmas, some consist only of manifest form and not non-manifest form,[27] while others comprise both manifest form and non-manifest form. Suppose that, in performing an unwholesome deed, one neither establishes preparatory means beforehand nor gives rise to delight after committing it; then there is only manifest form and no non-manifest form. If one establishes preparatory means beforehand and gives rise to delight after committing it, that unwholesome karma comprises both manifest form and non-manifest form.

These ten unwholesome karmas may be light or grave. Killing one’s father or mother, or a pratyekabuddha; stealing the property of the Three Jewels; engaging in sexual intercourse with one’s own mother or with an arhat nun; or uttering false speech that destroys the harmony of the Sangha—these are called grave offenses.

Good man! Each of these ten karmas is of three kinds: first, arising from a covetous mind; second, arising from an angry mind; and third, arising from a deluded mind.

If one kills for the sake of gain, this is called killing arising from a covetous mind. If one kills an enemy, this is called killing arising from an angry mind. If one kills one’s father or mother, this is called killing arising from a deluded mind.

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’s property and seizes it, this is called stealing through covetousness. If one steals the property of an enemy, this is called stealing through anger. If one steals from people poorer than oneself, this is called stealing through 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 covetousness. If one engages in sexual misconduct with a relative of one’s enemy, this is called sexual misconduct through anger. If one engages in sexual misconduct with one’s own parents, this is called sexual misconduct through delusion.

False speech is also of three kinds. If one tells lies because one desires wealth and gain in order to enjoy pleasures oneself, this is called false speech arising from greed. If one tells lies because one wishes to harm an enemy, this is called false speech arising from anger. If one tells lies out of fear of death, this is false speech arising from delusion.

Divisive speech is also of three kinds. If one speaks divisively for the sake of wealth, this is called speech arising from greed. If one speaks divisively in order to harm an enemy, this is called speech arising from anger. As for those who, through wrong views, destroy the harmony of others, this is called speech arising from delusion.

Harsh speech is also of three kinds. To revile women and children for the sake of wealth is called speech arising from greed. Deliberately speaking ill of an enemy is called speech arising from anger. Speaking of the misdeeds of another person’s ancestors is speech arising from delusion.

Frivolous speech is also of three kinds. If, out of a fondness for amusement, one makes a clamor and boasts, this is called speech arising from greed. If, wishing to prevail over others, one makes a clamor and boasts, this is called speech arising from anger. If, in order to increase wrong views, one makes a clamor and boasts, this is called speech arising from delusion. That which arises from greed is called jealousy; that which arises from anger is called resentment; and that which arises from delusion is called wrong view.

After each wholesome karma has been cultivated to completion, three liberations are attained within each wholesome karma. The ten unwholesome karmas, however, will certainly bring retribution, whether in the hells, among hungry ghosts, or among animals. Afterward, owing to the residual retribution of evil, one will be born as a human being who dies young, is poor, lowly, and distressed, whose wife is unchaste, whose words no one believes, who has no close companions, who is constantly slandered, and who does not hear pleasant words.

Through the influence of unwholesome karma upon the external world, the surrounding environment becomes damaged and impermanent: there are violent winds and torrential rains; things decay, disintegrate, and rot; the land is rugged and uneven; the seven treasures are absent; and for the most part there are only sand, stones, and thorns. The weather changes unpredictably, and fruits and melons are stunted and insipid. If one wishes to eliminate such inauspicious conditions, one should cultivate the ten wholesome dharmas with the utmost sincerity.

In three continents, all ten of these ten wholesome dharmas are present; some are included within the precepts and some are not. On the northern continent of Uttarakuru alone, there are only four dharmas;[28] sentient beings in the hells have only five dharmas;[29] while sentient beings in the realms of hungry ghosts, animals, and devas possess all ten dharmas, none of which are included within the precepts. When beings in the six heavens of the desire realm create karma, there is no preparatory stage, but only the fundamental stage and the stage of completion.

Furthermore, a single thought-moment is sufficient to consummate karmic fruition. For example, if the killer and the person being killed die at the same moment, the killer does not incur the fundamental karmic offense. If one undertakes the preparations for killing but ultimately fails to accomplish it, one incurs only the preparatory offense and not the fundamental offense. If, after making preparations, one accomplishes the killing, one incurs the fundamental offense.

If, after killing, one does not pursue the stage of completion, one does not incur the offense of “non-action.” If the killer dies before the person being killed, even by only an exceedingly brief interval, the killer does not incur the fundamental offense. If one sends another person to kill, the person who carries out the killing incurs the offense of “action,” while the person who sent him incurs both offenses of “action” and “non-action.”[30] If one gives the command with harsh words, one likewise incurs both offenses of “action” and “non-action.” If the killing is accomplished, the person who issued the command, whether acting with a wholesome or an unwholesome mind, incurs both offenses of “action” and “non-action.”

Suppose someone says: “The past has passed, the future has not yet arrived, and the present does not remain; how, then, can there be what is called killing? If there is no killing in a single thought-moment, not even a mote of dust is destroyed. If a single thought-moment cannot kill, many thought-moments likewise cannot kill. Why, then, is it called killing?” This is incorrect. Why? Although there is no killing within a single present thought-moment, the act of killing terminates the arising of the five skandhas in the following thought-moment, and therefore it is called killing. For this reason, one cannot see that killing is absent in one place and thereby claim that killing is absent everywhere.

Some people die when stabbed in the hand, while others remain alive after having a foot severed. The head is not like this: whether stabbed or cut off, death ensues. If someone commits an act and thereby incurs a grave offense, this is called a path of karma.

One can create the three karmas of the mind by oneself, 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 likewise no offense of “non-action.” Some may say: “The three bodily karmas entail both the offense of ‘action’ and the offense of ‘non-action,’ but this is not so with speech.” This is incorrect. Why?

If speech entailed neither the offense of “action” nor that of “non-action,” then one should incur no offense when orally commanding another to kill. Therefore, speech must also entail both offenses of “action” and “non-action.” The mind is not like this. Why?

Because sages and noble ones do not incur offenses.

For what causes and conditions are they called “action” and “non-action”? Because this karma causes one to fall into the three evil destinies; if born among human beings, one has a short life and the six faculties constantly undergo suffering. Afterward, one experiences residual retribution that may either resemble or not resemble the primary retribution. When undergoing the primary retribution, one falls into the Reviving Hell or the Black Rope Hell. Afterward, one is born in the three realms of hungry ghosts, animals, and human beings, where one undergoes the residual retribution.

If one intends to kill one person but subsequently kills two people, one incurs the two offenses of “action” and “non-action” only in relation to the first person whom one intended to kill. Some may hold: “Form is morally indeterminate, and life is also morally indeterminate. Since they are morally indeterminate, why does one incur the offense of killing after taking life?” This is incorrect. Why? The living body is the vessel that contains wholesome and unwholesome thoughts. If one destroys that vessel, one thereby cuts off those wholesome and unwholesome thoughts, and for this reason one incurs an offense. If a king orders someone to be killed and his ministers approve, the king and the ministers incur the same offense. The same principle applies to hunting.

If a person is about to die and has only a single instant of faint breath remaining, should someone kill that person with a knife, that person still incurs the offense of killing a human being. If, however, the person has already died and someone then stabs or cuts the corpse with a knife, that person does not incur the offense of killing a human being. If one initially intends to strike another, but the other person dies just as one extends one’s hand, the person who intended to strike does not incur the offense of killing a human being.

If one prepares poison and gives it to a pregnant woman to drink, and the fetus dies, one incurs both offenses of action and non-action. If one takes one’s own life, one does not incur the offense of killing a human being. Why?

Because there is no intention to kill another person, because there is no mind of anger, and because it does not involve causes and conditions between oneself and another.

Some may hold: “At the time of killing, whether the mind is wholesome, unwholesome, or morally indeterminate, one still incurs the offense of killing. It is like fire or poison: whether one’s state of mind is wholesome, unwholesome, or morally indeterminate, anyone who touches fire or consumes poison will lose their life.” This is incorrect. Why? In the world, some people hold fire without being burned, and some consume poison without dying. Killing without an unwholesome mind is likewise. It is also like a physician, and so forth...

Some people may claim: “When the seer Vasu recited spells to kill people, or slaughtered goats as sacrifices to heaven, he incurred no offense of killing.” This is incorrect! Why? Because he severed the lives of other sentient beings, due to the causes and conditions of delusion! If one sees another person being killed and rejoices in one’s heart, one should know that one incurs the offense of “completion.” If one sees another person kill, rejoices in one’s heart, and rewards that person with material goods, the same applies. If one orders a messenger to go and kill, and upon arriving the messenger employs many cruel methods to carry out the killing, then the one who gave the order incurs only the offense of “action,” whereas the messenger incurs both offenses of “action” and “non-action.”

If one gives rise to an evil intention and seizes another person’s property, one likewise incurs both offenses of “action” and “non-action.” Whether one takes it while it is being counted, takes property entrusted to one by another, or takes it during an exchange of goods, in every case one incurs the offense of theft. If a person does not personally seize anything, does not covet it, and does not use it, but orders another person to seize it, that person likewise incurs both offenses of “action” and “non-action.”

Suppose one intends to steal gold but mistakenly takes silver instead. After taking it, one realizes the mistake and returns it to its original place; that person does not incur the offense of theft. Suppose one intends to steal gold and succeeds in stealing it, but then reflects upon impermanence, becomes remorseful, and wishes to return it to its owner but does not dare to do so; one therefore finds another means to return the stolen object. Although the stolen object has left its original place, the thief still does not incur the offense of theft.

Again, suppose a servant is given property by the master to use. At first, the servant considers this property to be shared between the servant and the master, but later gives rise to a covetous desire to appropriate it. After taking it, the servant becomes doubtful and hides the property. Later, the servant reflects that whether this property is used jointly with the master or separately makes no difference, and so 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 afterward enters a village. The village headman asks: “What did you lose? We will compensate you.” If the traveler exaggerates the amount of property that was stolen in order to receive compensation, that traveler incurs the offense of theft.

Suppose a person resolves to give another person two robes, but the recipient takes one robe and says that two are not needed. If the donor keeps the remaining robe, the donor incurs the offense of theft.

Suppose a person resolves to offer lodging, bedding, medicines, and necessary articles to a bhikshu. Before making the offering, the person suddenly hears that another bhikshu has arrived from afar and gives those goods to the newly arrived bhikshu instead. This donor incurs the offense of theft.

If one seizes the property of a deceased bhikshu, against whom does one incur the offense? If the property has already been assigned through a karman proceeding, one incurs the offense of theft against the Sangha that performed the karman proceeding. If the property has not yet been assigned through a karman proceeding, one incurs the offense against the Sangha of the ten directions. If, as death approached, the deceased bhikshu intended to give the property to a particular place, then the person who seizes that property 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 floodwaters carry away property, rice and grain, melons and fruits, clothing, and miscellaneous articles, one incurs no offense by retrieving them.

If one engages in sexual intercourse at an improper time, in an improper place, with a person of the same sex or of dual sex, with a virgin, with another person’s wife, or with oneself, all these are called sexual misconduct.

Only in the three continents of the south, east, and west does one incur the offense of sexual misconduct; in Uttarakuru, the northern continent, there is no such offense.

If one engages in sexual intercourse with an animal, with a decomposing corpse, with lay attendants in a monastery, with prisoners, fugitives, the wife of one’s teacher, or one who has gone forth, all these are called sexual misconduct.

If it is asked: “Those who have gone forth are no longer under another person’s authority; therefore, if one engages in sexual intercourse with them, against whom does one incur the offense?”, one should answer: “One incurs the offense against their relatives or the local authorities.”

In evil and turbulent times, during disorder and displacement, under the rule of a tyrant, or when a family is terrorized, if a man permits his wife or concubine to go forth as a nun and subsequently engages in sexual intercourse with her, he incurs the offense of sexual misconduct.

If one engages in sexual intercourse through any of three places—the passages for defecation and urination, or the mouth—one incurs the offense of sexual misconduct.

Whether oneself or the other party initiates it, if the two engage in sexual intercourse by the roadside, beside a stupa or shrine, or at the site of a great assembly, they incur the offense of sexual misconduct.

If the other party is still under the protection of parents, siblings, or the local authorities; or if that person has already entered into an agreement, has previously been betrothed, has accepted money, or has promised to engage in sexual intercourse with someone else, then engaging in sexual intercourse with that person incurs the offense of sexual misconduct.

If one engages in sexual intercourse with a wooden image, a clay image, a painted image, or a corpse, one incurs the offense of sexual misconduct.

If one mistakes a part of one’s own body for another person’s body, or mistakes a part of another person’s body for one’s own, and engages in sexual intercourse with that place, one incurs the offense of sexual misconduct in either case.

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. If one makes baseless statements, this is also called false speech, but it is not called complete.

If one speaks incoherently, speaks unclearly, or says words that the other party does not understand, this is also called false speech, but it is not called complete.

One incurs an offense by speaking divisive or harsh words, whether or not they harm the other party. The same applies to speaking meaningless words.

The seven just mentioned—killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and meaningless speech—are both paths and karma. The three pertaining to the mind—greed, anger, and delusion—are karma alone and are not paths. Why? Because they have not yet moved the body and speech into action, and only bodily and verbal karma that harms oneself and others incurs a grave offense.

Some people may claim: “All subtle particles abide in sequence, yet they arise and perish from moment to moment. Once they perish, they do not abide. If they do not abide, then there is no karma of ‘action,’ much less karma of ‘non-action.’” This is incorrect!

Why? Among worldly dharmas, 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.

The karma of “action” is the same. From the body arises the karma of “action,” and from the karma of “action” arises the karma of “non-action,” just as an image appears when one looks into water or a mirror. For example, when a person gives rise to an evil intention, the face reveals a fierce expression; when the person gives rise to a wholesome intention, the face becomes gentle.

“Action” and “non-action” are likewise. If, because of wholesome karma, one receives the result of a gentle and dignified countenance, and because of evil karma, one receives the result of a fierce and malicious appearance, then “action” and “non-action” are likewise.

If, because there is arising and cessation in every thought-moment, one maintains that there is no manifest action or unmanifest action, then, as mentioned above in such examples as a lamp, a river, and so forth, although there is change and cessation in every thought-moment, according to the principle of the Two Truths, manifest action and unmanifest action are nevertheless said to exist.

Although minute particles do not abide from one moment to the next, they do not thereby invalidate the dharma of “conventional truth.” It is precisely because of the succession of minute particles that the terms manifest action and unmanifest action are established.

If one kills one’s father, mother, or an arhat, one incurs immeasurable offenses. Although there is no difference among the skandhas, dhatus, ayatanas, and so forth of one’s father, mother, 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.

Again, just as two words cannot be uttered at the same instant, and, moreover, those two words ultimately do not combine and cannot express their meaning, nevertheless, although there is change and cessation in every thought-moment, it is still called false speech, because the successive continuity of the words does not invalidate the principle of conventional truth. Again, it is like shooting an arrow: although there is change and cessation in every thought-moment, through the force of bodily karma the arrow is made to fly toward its target. Manifest action and unmanifest action are likewise.

Again, it is like dancing for one’s own enjoyment: although there is change and cessation in every thought-moment, through the force of bodily karma the body is able to move. Manifest action and unmanifest action are likewise. It is also like whirling a firebrand: although there is change and cessation in every thought-moment, through the force of bodily karma the fire appears as a circle.

In the creation of karma, the mental states at the time of initiation, preparation, action, and speech are all different. Because the various conditions come together, it is called manifest karma; and because of the causes and conditions of manifest karma, unmanifest karma arises.

Again, because different modes of deportment give rise to different states of mind, and because, once an impression has been perfumed into the mind, it is not destroyed by change, it is called unmanifest action.

Again, if a person performs good deeds with the body but speaks evil words with the mouth, that person will receive both good and evil karmic results. If the good bodily karma comprises both manifest and unmanifest karma, while the evil verbal karma comprises only manifest karma and no unmanifest karma, then it should follow that the person receives only a good karmic result and no evil karmic result. Therefore, the sutra states that the seven karmas of body and speech each comprise the two kinds: manifest and unmanifest.

It is like a person suffering from a grave illness who must combine many kinds of medicine to cure the disease; if even one medicine is lacking, the disease cannot be cured. Why is this? Because the illness is grave.

All sentient beings are likewise: being fully burdened with every kind of evil karma, they require many precepts to remedy them. If even one precept is lacking, they cannot be remedied.

Notes:

[24] The bright fortnight is the period from the first through the fifteenth day of the lunar month; the dark fortnight is the remaining half of the month.

Fasting means not eating after noon; it does not mean vegetarianism—abstaining from meat—as commonly understood!

[25] (1) The fruit of unmanifest action: when one receives the precepts, the unmanifest substance of the precepts arises; (2) the fruit of karmic recompense: upholding all Five Precepts brings corresponding karmic results; (3) the residual fruit: by upholding the Five Precepts, in addition to the primary karmic result, one also receives the circumstantial karmic result; (4) the fruit of manifest action: when one resolves to receive and uphold the Five Precepts, all circumstances arise through karmic recompense, enabling one’s wishes to be fulfilled; (5) the fruit of liberation: the principal purpose of cultivating the Five Precepts is to attain the fruit of liberation.

[26] The three things that are not secure are the body, wealth, and lifespan.

[27] Manifest form and unmanifest form (also called expressed form and unexpressed form; manifest karma and unmanifest karma; enacted karma and non-enacted karma): karma that is outwardly expressed and made known to others is called manifest karma, while karma that cannot be outwardly expressed or made known to others is called unmanifest karma. For example, actions and words that reveal one’s conduct are called manifest karma. Although unmanifest karma cannot be seen by others, it is generated by the manifest karma of body and speech and possesses the full capacity to obstruct good or evil; this is called unmanifest karma.

[28] The four dharmas: Because the people of Uttarakuru cultivated abundant merit in previous lives, although in their present lives they do not know how to cultivate the Ten Wholesome Actions, they naturally possess the four dharmas of refraining from killing, stealing, sexual misconduct, and false speech.

[29] The five dharmas: Because beings in the hells suffer so intensely that they have no time to commit evil, it may therefore be reasoned that they do not engage in the five dharmas of killing, stealing, sexual misconduct, false speech, and greed.

[30] Manifest and unmanifest refer to the manifest karma and unmanifest karma explained above.