Trai Kinh

Thus have I heard:

At one time the Buddha was dwelling in the palace residence of the Prime Minister, to the east of the city of Śrāvastī. The Prime Minister's mother was named Viśākhā. Rising early in the morning, she bathed and put on a robe of five-colored silk, and together with her children and daughters-in-law she went out to bow at the feet of the Buddha, and then sat to one side. The Buddha asked Viśākhā:

"Why have you bathed so early?"

She replied:

"I wish, together with my children and daughters-in-law, to undertake the fasting precepts."

The Buddha said:

"There are three kinds of fasting precepts. Which kind of fasting precept do you prefer?"

Viśākhā knelt down and said:

"I wish to hear what is meant by the three kinds of fasting precepts."

The Buddha taught:

1. The fasting precepts in the manner of the cowherd.

2. The fasting precepts in the manner of the Nirgranthas.

3. The fasting precepts according to the Buddha-Dharma.

The fasting precepts in the manner of the cowherd are like a cowherd seeking water, grass, and good fodder to nourish his cattle. In the evening he ponders which pasture is rich and fertile, so that the next morning he may lead his cattle there. If a man or woman who has undertaken the fasting precepts keeps the mind fixed upon the household, desiring to increase profit for the estate and thinking of food to nourish the body, that is like the intention of the cowherd, and so one does not attain great merit and great radiant brilliance.

The fasting precepts in the manner of the Nirgranthas are this: on the fifteenth day of the month, one lies upon the ground to uphold the fasting precepts, and for the sake of the spirits within ten yojanas one makes reverence, saying:

"On this day I fast and dare not do evil; we have no house or home, no kinsfolk; wife, children, and servants are none of them my possessions, and I am not their master."

But such a follower of that path is base in nature and lacks a true and upright mind, and by the next morning his sense of possession remains as before. Such fasting precepts do not attain great merit and great radiant brilliance.

The fasting precepts according to the Buddha-Dharma are these: the disciples who study the path, on six days of each month, fast and uphold the eight precepts. What are the eight?

"The first precept: throughout one day and one night, keep the mind like that of a true person, with no intention to kill, cherishing compassion toward living beings, not killing or harming even insects, not taking up knife or staff, but thinking of and wishing all living beings to be at peace, to gain benefit and joy, and not to be slain; like the pure precept, one should cultivate it single-mindedly.

"The second precept: throughout one day and one night, keep the mind like that of a true person, with no intention of greed or theft, mindful of giving, giving with joy, giving with one's own hand, giving with purity, giving with a reverent mind, not hoping for repayment, casting away the thought of stinginess; like the pure precept, one should cultivate it with a single mind.

"The third precept: throughout one day and one night, keep the mind like that of a true person, with no intention of lust, not thinking of the bedchamber, practicing the holy life, not committing wrongful desire, the mind not coveting form; like the pure precept, one should cultivate it with a single mind.

"The fourth precept: uphold throughout one day and one night the mind like that of a true person, with no intention to lie, mindful of utmost sincerity, with words settled and calm, never speaking falsely or deceitfully, the mind and the mouth being alike; like the pure precept, one should cultivate it with a single mind.

"The fifth precept: uphold throughout one day and one night the mind like that of a true person, not drinking liquor, not becoming intoxicated, not falling into confusion, not losing resolve, casting away the thought of negligence; like the pure precept, one should cultivate it with a single mind.

"The sixth precept: uphold throughout one day and one night the mind like that of a true person, with no intention to seek comfort, not wearing fragrant flowers, not applying rouge and powder, not dancing, singing, or chanting songs; like the pure precept, one should cultivate it with a single mind.

"The seventh precept: uphold throughout one day and one night the mind like that of a true person, with no intention to seek comfort, not lying upon a fine bed, but lying only upon a low bed, sitting upon a seat of grass, casting away lying down to sleep, mindful of the sūtras and the path; like the pure precept, one should cultivate it with a single mind.

"The eighth precept: uphold throughout one day and one night the mind like that of a true person, serving the Dharma by eating at the proper time, eating little, keeping the body moderate, and not eating again after midday; like the pure precept, one should cultivate it with a single mind.

The Buddha said to Viśākhā:

"On the fasting day, one should cultivate five recollections. What are the five?

1. Recollection of the Buddha. The Buddha is the Tathāgata, the Utmost True One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Father of the World, the Unsurpassed One, the Tamer who Governs by the Sūtra-Dharma, the Teacher of gods and humans, called Buddha. This is to recollect the Buddha, whereby the habits of anger, malice, and delusion are all removed, wholesome mind arises of itself, and one delights in the deeds of the Buddha—just as using sesame oil and bean paste to bathe and wash the head makes the filth upon the head become clean. One who fasts and recollects the Buddha is purified in just this way, and all who behold such a one delight in it.

2. One should recollect the Dharma. The Buddha proclaimed the Dharma of the thirty-seven factors, complete and indestructible; recollecting it and not forgetting, one should know that this Dharma is the light of the world. This is the recollection of the Dharma, whereby the habits of anger, malice, and delusion are all removed, wholesome mind arises of itself, through delighting in the work of the Dharma. It is like using sesame oil and bean paste to bathe and wash, making the dust upon the body become clean. One who fasts and recollects the Dharma is pure in mind in just this way, and who that beholds such a one does not delight in it?

3. One should recollect the Saṅgha, reverently drawing near, taking refuge, and upholding the teaching of their wisdom. Among the disciples of the Buddha there is the one who attains the fruit and the realization of the Stream-Enterer; there is the one who attains the fruit and the realization of the Once-Returner; there is the one who attains the fruit and the realization of the Non-Returner; there is the one who attains the fruit and the realization of the Worthy True One.

These are the four pairs and eight grades, those great men who have all accomplished morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. They are the sages of virtue whose deeds are already complete, and so one should join one's palms and bow to these venerable ones, the field of merit for those above the heavens and below the heavens. This is the recollection of the Saṅgha, whereby the habits of anger, malice, and delusion are all removed, joyful mind arises of itself, and one delights in the deeds of the Saṅgha.

It is like using lye water to wash a robe, so that the filth is cleansed away. One who fasts and recollects the Saṅgha is of such majestic virtue, and who that beholds such a one does not delight in it?

4. Recollection of the precepts. The body having received the precepts of the Buddha, one should uphold them with a single mind—not deficient, not transgressing, not wavering, not forgetting—skillfully established, carefully guarded, holding wisdom aloft; whereby the habits of anger, malice, and delusion are all cleansed away, joyful mind arises of itself, and one delights in the precepts among all deeds—just as polishing a mirror, when the dirt is gone the light appears. One who fasts and recollects the precepts is pure in mind in just this way, and who that beholds such a one does not delight in it?

5. One should recollect the gods: the gods of the Four Heavenly Kings, the gods of the Trāyastriṃśa Heaven, the gods of the Yāma Heaven, the gods of the Tuṣita Heaven, the gods of the Nirmāṇarati Heaven (Heaven of Delight in Creation), and the gods of the Paranirmita-vaśavartin Heaven (Heaven of Mastery over Others' Creations). One must recollect to oneself: "I already have faith, have morality, have learning, have giving, have wisdom;

when this body comes to die and the spirit ascends to the heavens, may I not lose this faith, morality, learning, giving, and wisdom." This is, through recollecting the gods, that the habits of anger, malice, and delusion are all cleansed away, joyful mind arises of itself, and one delights in the deeds of the gods—just as a precious jewel is ever bright and clear.

One who fasts and recollects the gods is pure in mind in just this way: upholding the eight prohibitory precepts and practicing the five recollections, this is the fasting precepts according to the Buddha-Dharma. Cultivating virtue together with the gods, eliminating evil and cultivating good, one is afterward born up in the heavens and at last attains the fruit of Nirvāṇa. Therefore the wise exert themselves in cultivation and give rise to the mind to make merit.

Thus, O Viśākhā, the merit from the fasting precepts is renowned far and wide and made manifest. Take, for example, the sixteen great countries in the world: though these sixteen countries be filled with treasures beyond all reckoning, still they do not equal a single day's upholding of the fasting precepts of the Buddha-Dharma. So great is such merit that the treasures of the sixteen countries gathered together amount to no more than a single bean.

The vastness in the heavens cannot be told. Now here, fifty years among humankind is but one day and one night in the first heaven. The lifespan in the first Cāturmahārājika Heaven is five hundred years, which compared with humankind is nine million years.

One who fasts according to the Buddha-Dharma is born in that heaven. A hundred years among humankind is but one day and one night in the Trāyastriṃśa Heaven, yet the lifespan in the Trāyastriṃśa Heaven is one thousand years, which compared with humankind is thirty-six million years. Two hundred years among humankind is but one day and one night in the Yāma Heaven, yet the lifespan in the Yāma Heaven is two thousand years, which compared with humankind must pass through one hundred forty-five million two hundred thousand years.

Four hundred years among humankind is but one day and one night in the Tuṣita Heaven. The lifespan in the Tuṣita Heaven is four thousand years, so among humankind must pass through six hundred eighty million years. Eight hundred years among humankind is but one day and one night in the Nirmāṇarati Heaven.

The lifespan in the Nirmāṇarati Heaven is eight thousand years, which compared with humankind must pass through two billion three hundred forty million years. One thousand six hundred years among humankind is but one day and one night in the Paranirmita-vaśavartin Heaven. The lifespan in the Paranirmita-vaśavartin Heaven is sixteen thousand years.

Thus among humankind must pass nine billion two hundred sixteen million years.

If anyone who has faith, has morality, has learning, has giving, has wisdom upholds the fasting Dharma of the Buddha, then at the very end of life the spirit is born up into these six heavens and gains peace and bliss. Accordingly, the wholesome teachings are very many; I have spoken only a very little of them. Whoever does good is received by the spirits and in the heavens above with merit beyond measure.

Viśākhā, having heard the words taught by the Buddha, rejoiced and said:

"Excellent! Excellent! O World-Honored One, the merit of the fasting Dharma is truly a bliss beyond measure. May I receive the precepts of the Buddha. From this day forward, each month I will undertake the six days of fasting precepts, and exert myself to make merit until death."

When the Buddha had finished speaking this sūtra, all rejoiced and received the teaching.

THE SŪTRA SPOKEN BY THE BUDDHA ON THE FASTING PRECEPTS