梵網經菩薩戒略疏

Precept 16

EXPOUNDING THE DHARMA IN A DISORDERLY MANNER FOR PERSONAL GAIN

A disciple of the Buddha must wholeheartedly study the sutras, vinaya, and deportment of the Mahayana and thoroughly understand their principles and meanings. Upon seeing newly initiated bodhisattvas who have traveled from a hundred or a thousand miles away to seek instruction in the Mahayana sutras and vinaya, one should teach them in accordance with the Dharma. First, one should explain all the ascetic practices, such as burning the body, an arm, or a finger.

If one does not burn the body, an arm, or a finger as an offering to the Buddhas, one is not a renunciant bodhisattva. One should even relinquish flesh from one’s hands, feet, or body to feed hungry tigers, hungry lions, and other such creatures, as well as all hungry ghosts. Only afterward should one gradually expound the true Dharma according to each person’s faculties, enabling these newly initiated bodhisattvas to open their minds and understand its meaning.

If a disciple of the Buddha, for personal gain, expounds the sutras and vinaya perversely, with the text presented in confusion and without proper sequence, and teaches the Dharma in a manner that disparages the Three Jewels, that disciple of the Buddha commits a minor offense.

Explanation:

If one has no desire for material gain yet expounds the scriptures in a confused and inverted manner, without selfish motives but obscuring the wondrous principles of the Mahayana teachings, this is not a proper method of instruction and reflects the loss of sound pedagogical practice. How much more contrary to a bodhisattva’s vow to propagate the Dharma is it to begrudge the Dharma for the sake of gain!

A wholesome mind is one that is free from the unwholesome desire for material gain. A bodhisattva originally brings forth the great resolve embodying the spirit of benefiting oneself and others. Yet to benefit others, one must first benefit oneself; therefore, one must study the sutras, vinaya, and deportment.

Inwardly, one thereby attains an upright mind; outwardly, one displays complete dignified conduct. Thus the sutra states: “By observing the pure precepts, one perfects the holy life and possesses the majestic bearing of a member of the Sangha. A teacher endowed with awe-inspiring virtue and dignified deportment naturally inspires reverence.

Diligently and carefully gathering body and mind at the appropriate times, with a pleasing and truly solemn appearance, such a person is worthy of respect. This is the spiritual quality of a renunciant, a model for devas and humans. Inwardly concealing the virtue of a lion and outwardly displaying the majestic bearing of an elephant king, such a person receives the praise of humans and devas and the admiration of dragons and spirits.”

To expound the subtle meaning: “to disclose” means to reveal it clearly, enabling others to understand without obstruction; “to explain” means to awaken in accord with it, leaving no doubt in the mind. Only by penetrating its profound significance and awakening to the meanings, principles, essential purport, and aim of the sutras and vinaya can one carry out the practice of benefiting others and bring about genuine benefit. Otherwise, one is oneself mistaken and causes others to follow in that error.

To teach in accordance with the Dharma means this: since beginningless time, all sentient beings have committed evil karma and the five heinous offenses through the three karmic activities of body, speech, and mind. Now, if they wish to enter deeply into the Mahayana teachings, they must first be instructed to repent of their offenses. Since their former offenses arose through the three karmic activities, they must also be repented and eradicated through those three activities.

Therefore, they are instructed to burn a finger to extinguish those offenses. When the offenses have been completely extinguished, their obstructions are removed; upon hearing the Dharma, their minds open and their understanding arises. It is not that the Buddha accepts such homage and thereby causes sentient beings immense suffering.

Moreover, how could the mind of repentance be as powerful as the mind that committed the offense? If one is able to burn a foot or a hand, the mind that produced the offense is extinguished without remainder.

Furthermore, because sentient beings have been greedy and miserly life after life, they have been unable to gain liberation from the course of birth and death. They are now instructed to relinquish their lives and bodies as food for ghosts and beasts. Although they harm themselves to benefit sentient beings, this is the fundamental aspiration of a Great Being.

For example, in the past Prince Mahasattva offered his body to a starving tigress and sincerely sought the path of perfect awakening. Thus the sutra states: “Throughout the entire great earth, there is no place, even one as small as the point of a needle, where the Tathagata has not relinquished his life and body.” How much more so when this body and mind composed of the five skandhas are intrinsically empty and quiescent, without self or possessions of self!

Because sentient beings do not awaken to this, they falsely cling to a self. Now, to enable them to comprehend that the body of five skandhas is fundamentally empty and to cast it aside as they would discard worn-out shoes, one should first teach them the various ascetic practices. This expands the mind of awakening, establishes a firm bodhicitta and an unwavering aspiration for liberation, reveals that the five skandhas are unreal, and leads them far from attachment to self.

They then begin their progressive cultivation of the first of the six perfections, dana-paramita, the perfection of generosity: above, making offerings to the Buddhas; below, giving to sentient beings; thus perfecting the fields of reverence and compassion. This is the path of entry into the Great Way. Afterward, one should teach in proper sequence the true Dharma of the thirty minds—the ten abodes, ten practices, and ten dedications of merit—enabling their minds to open and become lucid and their understanding to awaken.

Attainment of the fruit will then not be difficult. This is teaching in accord with correct principle, neither confused nor out of sequence.

Here, lay bodhisattvas are not discussed, because kings and ministers have affairs of state, while scholars and commoners necessarily have the responsibilities of household life. Although ordinary beginners have not yet attained the stage of the essential nature, have not yet developed wisdom and understanding, and cannot yet relinquish their bodies, they cannot remain ignorant of ascetic practices.

Question: Once one has relinquished one’s body, who will remain to expound the Dharma and teach sentient beings?

Answer: The point here is that one should not begrudge even one’s body, much less seek material gain and expound the Dharma perversely. It also means that one should first give food, causing beings to develop a joyful mind; afterward, when they hear the Dharma, they will be filled with the joy of Dharma. For example, Venerable Sariputra gave leftover rice to a hungry dog, ending its suffering from hunger and thirst and bringing peace and happiness to its mind. He then taught it the essentials of the Dharma. After the dog died, it was reborn into a brahmin family, cultivated the path, and ultimately attained arhatship.

If one first promises to give and, after the recipient has heard the Dharma, relinquishes one’s own life and body, this is the giving of both material wealth and Dharma. Only then does one accord with the fundamental resolve of a Great Being. How could one begrudge the Dharma for the sake of material gain? That would truly contradict the practices and vows of a bodhisattva.

This passage is divided into three parts:

1. For the sake of material gain, one teaches contrary to correct principle while harboring a miserly and begrudging mind.

2. For the sake of material gain, one teaches perversely and confusedly, without proper sequence, altering and distorting the wording and meaning of the sutras and vinaya so that what comes before and after lacks order and clarity.

3. For the sake of material gain, one disparages the Mahayana teachings, contradicting the original source of the Buddha’s mind-ground and opposing the principles of the scriptures and the essential purport of the Mahayana. This is disparaging the Three Jewels.

In the preceding ten major precepts, disparaging the Three Jewels constitutes a major offense. Here, because one merely conceals the teaching, responds improperly, and expounds recklessly, one commits a minor offense and incurs karmic retribution like that of the Dharma teacher seated upon the high platform in the Sangharakshita Sutra. This should be examined carefully.

Precept 17

RELYING ON POWER AND INFLUENCE TO SOLICIT WEALTH

If a disciple of the Buddha, for the sake of food and drink, money and possessions, material gain, or reputation, draws close to kings, princes, and officials and, relying on their authority and power, coerces others into surrendering their wealth, or instructs others to seek gain in this manner, all such seeking of gain is called evil seeking and excessive seeking. It is utterly devoid of compassion and filial respect. This disciple of the Buddha commits a minor offense.

Explanation:

One’s own mind should not act ostensibly for everyone while the actual aim is personal food and drink, and so forth. Such conduct is contrary to the Way. Even when one acts selflessly for the sake of the assembly, one must not rely upon power or spiritual influence.

Although one relinquishes personal gain, one still should not seek praise. The compassionate mind of a great being takes pity on the poor, the solitary, and the bereaved, constantly thinking of bestowing kindness upon others and regarding all sentient beings as one’s own parents. One should always be humble and courteous, cultivating the Way through loving-kindness and filial devotion.

How could one rely upon the power of kings, officials, and wealthy nobles to seek offerings and gain improperly? This even extends to displaying one’s power to oppress and beat others, coercing them in order to seize their possessions, and thereby bringing about still more suffering and causing others to act contrary to the right path. All such seeking of gain is unwholesome and is therefore called evil seeking—seeking without knowing contentment.

Practitioners must have few desires and know contentment; otherwise, theirs is excessive seeking. Whether one instructs others to rely upon influence and authority to solicit things on one’s behalf and then personally demands them, falsely invokes an official decree, or conveys the power of a prominent clan, all such conduct constitutes an offense.

Precept 18

ACTING AS A PRECEPT TRANSMISSION MASTER WITHOUT UNDERSTANDING

Disciples of the Buddha must study the twelve divisions of scripture, regularly recite the precepts during the six periods of each day, strictly uphold the bodhisattva precepts, and clearly understand the principle and nature of the precepts and their Buddha-nature. If a disciple of the Buddha does not understand even a single verse or sentence, together with the causes and conditions of the precepts, yet falsely claims to understand them, that person deceives both himself and others. If one does not understand a single Dharma teaching or know a single rule of discipline, yet acts as a master transmitting the precepts to others, this disciple of the Buddha commits a minor defiling offense.

Explanation:

To serve as an exemplary master, one must first study the teachings of the Tripitaka, thoroughly comprehend the twelve divisions of scripture, become fully versed in the bodhisattva precepts, practice in accordance with the precepts, and deeply understand the principles of the Vinaya. One must accord with the original source of the Middle Way and the Buddha-nature of the teaching of nature, so that others may avoid error and not fall into the one-sided emptiness and nirvana of the sravakas or the deluded views of annihilationism and eternalism held by non-Buddhist paths. The Nirvana Sutra states: “Buddha-nature is precisely the emptiness of ultimate truth. The emptiness of ultimate truth is also called the Middle Way, Buddha-nature, and Great Nirvana.”

The six periods of each day—three during the day and three at night—mean practicing diligently and vigorously throughout all six periods, day and night, concentrating upon recitation and study until one becomes thoroughly proficient, fully comprehending the purport and investigating the meaning and flavor of the twelve divisions of scripture. Even after becoming thoroughly versed in them, one must not neglect daily chanting and reading, for the devas, nagas, and the eight classes of beings who hear them will thereby receive still greater benefit. Thus Master Kuiji recited the Precept Sutra and the Sutra on Maitreya’s Ascension once each day.

The twelve divisions of scripture are:

1. Prose discourse: (translated into Chinese as “Sutra”) All the sutras spoken by the Tathagata in prose form are prose discourses.

2. Geya: (translated into Chinese as “Repeated Verse”) This condenses the essential meaning of a prose passage into verse.

3. Vyakarana: The Buddha’s predictions of awakening for disciples of the Three Vehicles.

4. Gatha: (translated into Chinese as “Independent Verse”) Verses spoken independently rather than repeating a prose passage.

5. Udana: (translated into Chinese as “Spoken Spontaneously Without Being Asked”) This means that, without waiting for someone to request or ask, the Buddha speaks of his own accord, as in the Amitabha Sutra.

6. Nidana: (translated into Chinese as “Causes and Conditions”)

7. Jataka: Accounts of the causal practices of bodhisattvas and deeds performed in former lives.

8. Itivrittaka: Accounts of deeds formerly performed by sravakas.

9. Vaipulya: Also called “Broad and Expansive.” Because beings of every capacity who hear these teachings receive benefit, they are called “universal”; because all four teachings are expounded, they are called “impartial.” Furthermore, correct principle is “universal,” and vastness is called “expansive”; this refers to the principles of the Mahayana Vaipulya sutras, which are as vast as space.

10. Adbhuta-dharma: Accounts of the exceedingly rare merits of the Three Jewels.

11. Avadana: For those of dull faculties, analogies must be employed to illustrate the teachings so that they may understand.

12. Upadesa: Extensive explanations of the principles contained in the sutras.

These twelve divisions of scripture are studied in common by followers of the Three Vehicles and practiced alike in the Mahayana and the Lesser Vehicle. Therefore, the Vinaya stipulates that a bhiksu must thoroughly understand the Tripitaka and the twelve divisions of scripture and must have completed ten summer retreats before being permitted to serve as a master. Even if one cannot master the sutras and treatises, one must at least be thoroughly versed in the Vinaya Pitaka—in allowances, prohibitions, observance, transgressions, and offenses both minor and grave.

How much more so with the Bodhisattva Pitaka, whose words are profound and whose principles are deep! If one possesses only a superficial knowledge of the two teachings of the provisional and the real, how can one fathom the ultimate depths of the Vinaya? It is truly perilous to transmit the precepts to others as a master without comprehending the essential purport and the nature and characteristics of the provisional and real teachings!

“To understand” means to comprehend and awaken; it does not merely mean to read or recite the words. Therefore, the text does not say “recite,” but says “understand” and “know.”

If, among the many teachings in the twelve divisions of scripture, one cannot comprehend or awaken to any of them and cannot understand even a single sentence or verse, what Dharma could one use to serve as a teacher of others? Yet a single word or character spoken by the Tathagata encompasses immeasurable meanings, and a single sentence or verse gathers all Dharmas within it. Even an ocean of ink could not exhaust the meaning of the single letter A. Therefore, the Avatamsaka Sutra states: “The ocean of Dharma gates is immeasurable and boundless, yet a single utterance expounds them without omission.”

The Commentary records: “The meaning lies within the wordless; whether teaching or meaning, nature or mind, all are entirely encompassed.” Thus it is said that the subtle meaning within a single sentence encompasses all meanings without omission, because the one is the one of all, and the one is spoken in accord with the nature. Furthermore, in the verse “All conditioned phenomena are impermanent,” if one understands a single sentence, one comprehends all Dharmas. Yet as for the two words “quiescent cessation,” even with the utmost effort they cannot be expressed; how much less could one know the experience of the word “bliss”?

In ancient times, in response to Master Jietuo, the Buddhas appeared in empty space and spoke this verse:

“The Dharma of all Buddhas is profoundly deep and quiescent;

Cultivated through many kalpas, it is attained only now.

If one can open the mind’s wisdom and understand this Dharma-eye,

All Buddhas will rejoice.”

The Master immediately asked: “Can the Dharma of quiescent cessation be expounded and taught to others?” The Buddhas then disappeared and proclaimed in a voice:

“Let skillful wisdom be the lamp,

Illuminating the realm of mind.

When wishing to examine the true Dharma,

Nothing whatsoever can be seen.”

If one can fully awaken to this verse, one will immediately understand the teachings of the Tripitaka and the twelve divisions of scripture. Thus Sariputra heard the verse concerning the Dharma-body and immediately attained the first fruit. Master Ngu Lo spent three months retaining and reciting half a verse and attained arhatship; when he briefly taught the essentials of the Dharma to the bhiksunis, they all attained the fruit of the noble ones.

Patriarch Huineng heard the words, “One should give rise to a mind that abides nowhere,” and suddenly awakened to the teaching of mind. He understood the Lotus Sutra and the Nirvana Sutra in their entirety and thoroughly comprehended the eight consciousnesses and the treatises. Thus the meaning of a single sentence or verse is difficult to fathom. Beginners who do not understand may give rise to contempt and regard it lightly. Therefore, the Ekottarika Agama states: “From a single verse issue the thirty-seven aids to awakening and all the Dharma gates.” Mahakasyapa asked: “What is meant by a single verse?” Ananda replied: “Commit no evil; practice every good; purify your own mind—this is the teaching of all Buddhas.”

The Brahma Net Jeweled Necklace Sutra states: “From the meaning of a single sentence, one may expound the immeasurable Dharma treasuries of all Buddhas. From kalpa to kalpa, even for a hundred kalpas, one could not investigate the meaning of that single sentence to its end. Therefore, one should know that the Tathagata’s essential and secret Dharma is inconceivable and cannot be fathomed by those of limited faculties and limited wisdom.”

The Vinaya Commentary records: “The Buddha taught that one who thoroughly understands a single word is called a Vinaya master; that single word is the word ‘Vinaya.’” It should be understood that this single word, “Vinaya,” is precisely the essential principle of the Vinaya. If one awakens to this essential principle, there is no Dharma one will not comprehend. Thus it is said that the Vinaya is the origin of the myriad dharmas.

The causes and conditions of the precepts include such matters as: Buddha Vairocana transmitting the precepts to a thousand Buddhas; those thousand Buddhas in turn transmitting them to a thousand times a hundred koṭis of Śākyamuni Buddhas; what Dharma was first taught at the bodhimaṇḍa beneath the Bodhi tree and in the Hall of Wondrous Light; what Dharma was subsequently taught, stage by stage, in the palaces of the Heavenly Kings; and how light was emitted from the Buddha’s mouth as he transmitted the Dharma of the precepts to kings and princes, and so forth.

Losing sight of the four minds is called deceiving oneself; misleading others is called deceiving others. If one transmits the Dharma of the precepts to others while understanding neither the precepts and Vinaya nor any of the teachings in the scriptures, one truly deludes both oneself and others and therefore incurs an offense. Although this is classified as a minor defilement offense, because one deceives oneself and others, the fault is indeed grave.

The Buddha did not establish this precept for the three junior assemblies or the two assemblies of male and female lay bodhisattvas, because they are not exemplars and do not yet belong to the Sangha Jewel. For the community of nuns, it was established only in brief, because the śrāvaka precepts permit bhikṣuṇīs to serve as the Three Masters and Seven Witnesses. Yet, because their wisdom is shallow and their learning limited, the community of nuns is not permitted to serve as masters who transmit the bodhisattva precepts.

The Jewel Cloud Sutra states: “One who is endowed with ten dharmas is called a Vinaya master.” These ten dharmas are:

1. Thoroughly understanding the causes and conditions from which the Vinaya arose.

2. Thoroughly understanding the profound aspects of the Vinaya.

3. Thoroughly understanding the subtle matters of the Vinaya.

4. Thoroughly understanding what is permitted and what is not permitted in the Vinaya.

5. Thoroughly understanding the precepts that are grave by nature in the Vinaya.

6. Thoroughly understanding the grave precepts established in the Vinaya.

7. Thoroughly understanding the causes and conditions that occasioned the establishment of the precepts in the Vinaya.

8. Thoroughly understanding the Vinaya of the śrāvakas of the Lesser Vehicle.

9. Thoroughly understanding the Vinaya of the pratyekabuddhas.

10. Thoroughly understanding the Vinaya of the bodhisattvas.

With such understanding, one may serve as a master transmitting the precepts to others without shame.

Precept 19

DIVISIVE SPEECH

If a disciple of the Buddha, with a malicious mind, sees a precept-observing bhikṣu master who holds an incense burner in his hands and cultivates the bodhisattva conduct, and deliberately goes between two parties, sowing discord, disparaging the virtuous, and committing many evil deeds, this disciple of the Buddha commits a minor defilement offense.

Explanation:

To envy the worthy and good, separate two parties, carry the words of one to the other and the words of the other back to the first in order to destroy their harmony and cause them to quarrel with each other is called divisive speech—literally, “two tongues.” It is truly neither the wholesome mind nor the compassionate mind of a Mahāsattva.

Slandering and disparaging the worthy, envying the good, causing them to quarrel with one another, and preventing them from cultivating with peaceful minds—such conduct arises from a malicious mind and is not the conduct of a bodhisattva.

Holding an incense burner in one’s hands briefly represents one practice among the myriad practices of a Mahāsattva. It also symbolizes the bodhisattva’s six pāramitās and myriad practices: never forgetting to revere the Buddha and aspiring toward the fivefold Dharma-body.

To provoke conflict between two parties: “conflict” means quarreling with each other, while “encounter” means meeting one another. It refers to a person with an evil mind who goes to one person and speaks of another’s faults, then meets the other person and speaks ill of the first, causing them to quarrel with each other in violation of the Dharma of the six principles of reverent harmony. Such a person may also fabricate false stories and disputes over right and wrong, causing them to bear resentment toward one another.

“Two ends” means the two parties, here and there. Even when the words are true, one must not carry words back and forth. If one speaks to both parties in a way that causes them to separate, one commits an offense.

“To slander” means to malign and may also mean to deceive. It refers to all manner of slander, deception, abuse, calumny, envy, and jealousy directed toward the worthy and good. Thus it is said that there is no evil one does not commit. If one speaks to others about their faults and wrongdoings, this falls under the precept against speaking of the faults of the four assemblies. If one praises oneself while disparaging and maligning others, this falls under the precept against denigrating others. Violations of both these precepts constitute grave offenses.

This precept directly concerns causing two parties to quarrel and creating dissension between them; therefore, its violation constitutes a minor defilement offense.

The precept-observing bhikṣu refers to one ordained under the bodhisattva precepts and foremost among the seven assemblies. It should therefore be understood that the term “bhikṣu” here encompasses all seven assemblies. This includes creating dissension and making slanderous accusations between a king and his ministers, a sovereign and his officials, or estranging fathers and children, brothers, friends, and so forth. All such acts constitute offenses.

If one sees people gathering to commit offenses, or sees evil spiritual friends or evil factions engaging in unlawful acts and deeds devoid of benefit or righteousness, and one breaks them apart and disperses them, thereby bringing abundant blessings and benefits to others, one does not commit an offense.

Precept 20

FAILING TO RELEASE LIVING BEINGS AND RESCUE CREATURES

As a disciple of the Buddha, one should, out of compassion, practice the release of living beings. All men have been my fathers, and all women have been my mothers. Throughout many lifetimes, I have repeatedly been born among them.

For this reason, all beings throughout the six realms are my fathers and mothers. If I kill them and eat their flesh, I am killing my own fathers and mothers and also killing beings who were once my own bodies. All forms composed of the four great elements are my own body and fundamental substance.

Therefore, one should always practice the release of living beings and encourage others to do so. Whenever one sees people killing living beings, one should rescue and protect those beings so that they may escape suffering and calamity, and one should constantly teach and explain the bodhisattva precepts to deliver sentient beings.

On the anniversary of the death of one’s father, mother, or siblings, one should invite a Dharma master to expound the sutras, Vinaya, and bodhisattva precepts. Through this merit and virtue, the deceased may either be reborn in the Pure Land and behold the Buddhas or be reborn in the heavenly or human realms. If a disciple of the Buddha does not perform the practices described above, that disciple commits a minor defilement offense.

Explanation:

If a bodhisattva sees sentient beings facing peril and calamity yet devises no skillful means to rescue them, or sees someone die yet does not proclaim the Great Dharma, this truly contradicts the filial mind and the compassionate Way of the Buddhas and Patriarchs.

A bodhisattva constantly embodies unconditional compassion and delivers sentient beings; therefore, one should practice the release of living beings. Worldly people know only their parents of the present life. Deluded throughout many kalpas, they have become estranged from their kin.

They mistakenly regard the present physical body, composed of the four great elements, as their own body and have lost sight of the ultimate truth that heaven, earth, and all beings share the same root and that the myriad things are one substance. Thus they give rise to notions of self and others, cling to sentient beings as separate entities, compete in deceiving and oppressing one another, and then devour one another.

They know only how to secure their own comfort and do not understand the suffering of others. Consequently, they have no mind to rescue sentient beings from peril, relieve their suffering, and free them from calamity.

A Mahāsattva awakens to the fact that, since beginningless time, one has taken on bodies and passed in and out through all the realms of the five destinies—heavenly beings, humans, hell beings, hungry ghosts, and animals. Therefore, all men and women throughout the six realms have been our fathers and mothers. How then could one bear to kill and devour them?

Because beings have lost sight of their own intrinsically pure Dharma-body, they chase after the reflections of the six sense objects and take them to be appearances of their own mind. Apart from this body, what other thing could there be to constitute body and mind? Thus, we and all sentient beings alike take the four great elements as our physical forms.

Therefore, when it is said that they were our former bodies, it means that we know them to have been the fundamental substance of our bodies in previous lives. How could one bear to harm one’s own body without compassion? One should understand that the peace and happiness of sentient beings are precisely one’s own peace and happiness; therefore, one should always practice the release of living beings.

Since the bodies and minds of all sentient beings have not yet become empty—that is, they have not yet ended the affliction of clinging to self—how could they escape the suffering of birth and death? Thus they remain perpetually within the three realms and six paths, passing from one life to the next and undergoing birth without end.

This is the ever-abiding Dharma, eternally constant and unchanging. Having personally awakened to and fully comprehended it, one should also teach others that the unceasing cycle of birth and death has its root in losing the original mind through delusion, so that they may transform their inner minds and gradually cultivate a return to the inherently present ground of the original mind. That mind-ground is the essential nature that neither arises nor ceases; therefore, one should employ skillful means to teach them and enable them to know the path of return through gradual cultivation. First, encourage them to release living beings and cultivate merit. If they have no material means, they should encourage others to purchase those creatures and set them free.

All calamities and sufferings include the anguish of being bound, beaten, tortured, killed, and so forth, even to the point of facing mortal danger and grievous adversity. One should encourage people to expound the bodhisattva precepts to help rescue those who are suffering such calamities, thereby bringing benefit and well-being to their bodies. To expound the precepts now is to use the Dharma to bring peace and security to the mind—that is, to liberate it from afflictions such as greed, anger, and delusion, so that it may return to the original mind-ground.

This is truly the altruistic practice of a Great Being who delivers sentient beings, neither forsaking one’s kindred nor departing from the principle of compassion grounded in shared substance, never turning away from the altruistic vow and practice, and then bestowing the Dharma-gift of fearlessness upon sentient beings.

If one does not believe that sentient beings in the six realms have all been one’s parents, as recorded in the Dharma-verse Sutra: “In the city of Śrāvastī there was an elder who possessed immeasurable wealth, yet was miserly and greedy and did not know how to give. The husband and wife sat with their young child between them, eating chicken together and repeatedly placing pieces of meat into the child’s mouth. The Buddha knew that this elder could be transformed and delivered, so he manifested as a śramaṇa, stood before the doorway, and said, ‘Whether one gives little or much, one gains great merit.’ Hearing this, the elder reviled him, saying, ‘You are a man of the Way, yet you have no sense of shame.

You come to another person’s home while the family is eating—why are you so presumptuous?’ The śramaṇa said, ‘You yourself are foolish and know no shame.’ The elder said, ‘My wife and I are enjoying ourselves together; why do you call this shameful?’ The śramaṇa replied, ‘You kill your father, kill your mother, kill your wife, and support an enemy, yet you know no shame. The chicken meat on the table is your father from a former life.

Because he was greedy and miserly, he was repeatedly born among animals and is now eaten by you. This child will later become a rākṣasa. You will be a traveling merchant who sails into the sea, falls into the realm of the rākṣasas, and is devoured by one.

This will continue for five hundred lifetimes. When that being’s life ends, it will be born in another body as your child; because those offenses have not yet been exhausted, you will continue harming one another. This wife of yours was your mother in a former life.

Because her affectionate attachment was so profound, she has now returned as your wife. In the cycle of birth and death, beings revolve through the Five Destinies—heavenly beings, humans, hell beings, hungry ghosts, and animals. Who can know this?’ Having spoken, the Buddha immediately manifested his spiritual powers, enabling the elder to know his former lives.

Upon seeing them, the elder repented and confessed his offenses, and asked the Buddha to confer the five precepts upon him. Through the Buddha’s exposition of the Dharma, he attained the fruit of stream-entry.

To expound the teaching oneself, as stated earlier, is to teach, transform, rescue, and deliver sentient beings, including one’s parents of many lifetimes. To invite others to expound it now is to rescue and deliver one’s own relatives, one’s present-life family, and one’s parents.

Regard the Mahayana Vinaya as the precepts transmitted by Vairocana Buddha. They are the original source of all Buddhas, the gateway into the realm of nirvana, and the direct path to rebirth among heavenly beings and humans. When a living person hears them even once through the faculty of hearing, they become forever a seed of Buddhahood. Deceased persons dwelling in darkness receive merit and are reborn in the Pure Lands of the Buddhas, or are born in the human or heavenly realms, where they enjoy inexhaustible blessings, peace, and happiness. One should know that the merit and virtue of expounding the Dharma of the precepts... cannot be equaled by any other blessing.

Long ago, during the Tang dynasty, in the kingdom of Silla, Vinaya Master Tăng Thống expounded the bodhisattva precepts for seven days and nights at Hwangnyong Monastery. A rain of sweet dew descended from the heavens, and auspicious clouds gathered and completely covered the lecture hall. The fourfold assembly was greatly astonished and praised this unprecedented occurrence. From this we may discern that both the living and the dead receive benefit beyond conception.

This summarizes the foregoing passage. It means that if one does not rescue the living from peril and distress, and does not guide the consciousnesses of the dead out of the dark realms, one commits a defiling offense. The thirty-ninth precept likewise encourages the exposition of the sutras and teachings to rescue and deliver both the living and the dead, just as does this precept.

These ten precepts should be studied and upheld with wholehearted reverence, as each is clearly explained in the Chapter on the Extinguishing of Offenses.

The Twenty-First Precept

REPENDING ANGER WITH ANGER,

REPENDING BLOWS WITH BLOWS

A disciple of the Buddha must not repay anger with anger or blows with blows. Even if one’s parents, siblings, or other members of the six close relations, or the ruler of the nation, are killed by another person, one must not take revenge, for killing a life to avenge a life is contrary to the way of filial obedience. One must not keep servants and then beat or revile them. Every day the three kinds of karma—body, speech, and mind—create immeasurable offenses, especially karma of speech; how much more so if one deliberately commits acts of grave rebellion. If a monastic bodhisattva lacks compassion and deliberately takes revenge, even to the point of intentionally avenging members of the six close relations, this disciple of the Buddha commits a minor defiling offense.

Explanation:

If, when subjected to another’s anger and blows, one does not retaliate, one avoids the suffering of encountering those one hates. If, though angered, one does not seek revenge, one avoids the suffering of enmity and grievance throughout many lifetimes. How much more should a Great Being, with a compassionate mind, patiently endure and contemplate the mind of equality, seeing all sentient beings as no different from one’s own relatives. If one repays enmity with enmity, this is not the compassionate and impartial mind of a Great Being. If one responds to anger with anger through beating and abuse, one acts contrary to the bodhisattva practice of patience grounded in the non-arising of dharmas.

What benefit can there be in killing sentient beings to avenge the anger in one’s own mind, lifetime after lifetime? When anger and hatred endlessly repay one another with revenge, how can such enmity ever cease? One must understand: “Not only have all sentient beings in the six realms been our parents, but they are also future Buddhas.” To kill or seek revenge against them is profoundly contrary to the way of filial obedience and is truly not the conduct of a disciple of the Buddha.

A lay bodhisattva is subject to the laws of rulers and fathers and naturally has established rites, authority, and laws; these do not concern the fundamental precepts of the mind-ground. Yet even the codes of ritual and morality in the world do not permit revenge; to kill a life in retaliation for a life is unreasonable.

Prince Trường Sanh, for example, remembered his father’s admonition and did not avenge him by killing King Phạm Thí. On the contrary, King Phạm Thí returned to the kingdom with his wife and daughter and met Prince Trường Sanh. From then on, they understood that they shared a single source and the same substance—the true mark that is without marks—and the two lived together in peace and happiness.

Thus it is clear that even the worldly codes of ritual, authority, and law nowhere permit revenge. A monastic who has awakened to the place of truth understands that the natures of perceiver and perceived are empty, that the mind-ground is nondual, and that all share a single source; how, then, could such a person still cling to provisional authority and teachings? If one turns against the original source of the mind, one acts contrary to the mind-ground and thereby follows the current of birth and death through many lifetimes.

Even monastic bodhisattvas do not keep assemblies of disciples, because they may obstruct the cultivation of the path. Thus, the Sutra of Perfect Enlightenment states: “The Buddha taught that bodhisattvas should diligently spur themselves to practice for three months, without being troubled by assemblies of disciples.” Even when arhats instruct assemblies of disciples, they must inevitably bear some measure of afflictive entanglement.

Nanyue and Tiantai lamented this in regard to the Iron Wheel and the Five Grades; how much more so would keeping male and female servants cause evil karma to increase, damage the root of loving-kindness, run contrary to the path of liberation, provoke the censure of others, and bring about the corruption of the true Dharma? If one behaves no differently from worldly people, how can one still be a child of the Shakya clan?

Beating belongs to bodily karma; reviling and humiliating belong to verbal karma. Before these two forms of bodily and verbal karma arise, if a mind of anger has already arisen, mental karma has been formed; therefore, it is called an offense.

Question: Since the three kinds of karma have been mentioned, why is only verbal karma specifically cited?

Answer: Because a mind of anger arises, one proceeds to beat another; once one beats another, one will inevitably curse and humiliate them. When one reviles and humiliates another, evil words issue from one’s mouth, producing offenses beyond reckoning. Therefore, they are said to be immeasurable offenses. In the Precept Sutra, when addressing the shravakas, the Tathagata also first admonished them concerning verbal karma, for among the three kinds of karma—bodily, verbal, and mental—verbal karma is the most consequential.

All such faults arise from keeping male and female servants and beating, reviling, and humiliating them. The Buddha did not permit even this, much less the commission of the seven heinous offenses. One should understand that this is an illustrative teaching: a grave precept is cited to admonish against a lighter offense.

The Buddha taught: “Lay bodhisattvas are permitted to keep male and female servants, but they must not beat, revile, or humiliate them without cause, thereby increasing their own evil karma and creating further enmity in others. To do so is indeed a deficiency and transgression with respect to the precepts of the mind-ground. If, with a mind of loving-kindness and compassion, they discipline them and instruct them in accordance with principle, this is an expedient method by which a Great Being adapts the teaching to circumstances, a skillful means of embracing and guiding others.”

To summarize the passage above, it is clearly directed not to lay Great Beings but to monastic bodhisattvas: without distinguishing between senior and junior, intimate and distant, none may seek revenge.

When bodhisattvas bestow kindness upon others, if they see someone seeking vengeance because of a grievance, they must use a mind of loving-kindness to exhort and transform that person, so that goodwill toward the enemy may arise. If bodhisattvas are humiliated, they should reflect: “Because I planted karmic causes in past lives, I must now willingly accept this retribution.” They should joyfully bear it, for this is the medicine that eradicates former enmities.

How much more should this be so when one is a practitioner of the bodhisattva path, who must bear in place of all sentient beings every kind of suffering and humiliation? If one gives rise to thoughts of vengeance, not only will one lose the practice and vow of enlightenment and liberation, but one will also fall into the three evil destinies and undergo countless sufferings, with no day of release.

Furthermore, one must understand that these five skandhas of body and mind possess neither self nor anything belonging to a self. Who, then, is the one who suffers humiliation? When bodhisattvas contemplate in this way, the strength of their path naturally becomes as steadfast as Mount Sumeru, unmoved by the eight winds, and like empty space, unstained by the five colors.

The Great Treatise states: “When a bodhisattva teaches and transforms sentient beings, even if those beings refuse to accept the teaching and instead become angry with the bodhisattva, the bodhisattva should regard himself as a great physician treating beings afflicted by demons. Those whose illness is treated feel no gratitude and instead revile the physician, yet the physician does not blame the patient. If one also becomes angry like them, one should understand that this person has been driven by demons. The bodhisattva likewise always understands that sentient beings are driven by demons.”

The Sutra of Sāgaramati states: “The Buddha said to Sāgaramati: Suppose someone, with an evil and angry mind, reviles and humiliates a bodhisattva. The bodhisattva should think: ‘This person is indolent and has departed far from the pure Dharma. I shall now arouse diligence on his behalf, causing him to practice diligently, plant roots of goodness, and never give rise to weariness.

May he sit at the place of enlightenment before I do, and only afterward shall I attain perfect enlightenment.’ Furthermore, when I rely upon this Dharma, what is anger, and what is not anger? Upon contemplating both, neither can be apprehended. Moreover, whether anger or non-anger, whether oneself or another, all lack intrinsic nature and are unattainable.

Only when one has relinquished such views is it called patience. A bodhisattva who attains this can contemplate enemies and loved ones as equal. Once enemies and loved ones are equal, how could any vindictive mind remain?”

Precept 22

AN ARROGANT MIND THAT FAILS TO REQUEST THE DHARMA

If a disciple of the Buddha who has newly entered monastic life does not yet understand the sutras and Vinaya, yet relies upon being knowledgeable and intelligent, or upon being of exalted status, being advanced in years, being of noble lineage, being widely learned, possessing abundant merit, being wealthy, and so forth, and consequently becomes arrogant and refuses to study the sutras and Vinaya under Dharma masters who entered the path before him, then he commits an offense.

Such a Dharma master may be of lowly birth, the child of a humble family, young, poor, socially insignificant, or physically impaired, yet may truly possess virtuous conduct because he thoroughly understands many sutras and Vinaya texts. A novice bodhisattva must not look down upon the Dharma master’s lineage and consequently refuse to approach him to study and inquire into the Mahayana sutras and Vinaya. If a disciple of the Buddha acts in this way, he commits a minor defiling offense.

Explanation:

Harboring arrogance and indulging in laxity and recklessness, one fails to respect others. Relying upon one’s own intelligence and wisdom, one fails to request the Dharma, thereby depriving oneself of benefit and also losing the benefit that comes from teaching and transforming others.

One newly entered into monastic life does not understand the Dharma of respecting others and has not yet attained genuine realization. By relying upon the following seven things, one gives rise to arrogance:

1. Relying upon worldly knowledge and intelligence

2. Relying upon exalted status

3. Relying upon advanced age

4. Relying upon broad knowledge and understanding

5. Relying upon noble lineage

6. Relying upon great merit and virtue

7. Relying upon wealth and high social standing.

Thus, the conceited mind rises as high as a mountain and obstructs advancement in cultivation. Consequently, some people may be widely learned and understand much, yet undergo not the slightest transformation, ultimately losing the benefits of cultivation and study.

The Avatamsaka Sutra states: “Good man! Through the instruction of spiritual friends, bodhisattvas do not fall into the evil destinies. Guided by spiritual friends, they transcend the world. By relying upon the path of enlightenment taught by spiritual friends, they completely eradicate karmic obstacles, leave the citadel of birth and death, and reach a place of purity, peace, and joy. They should even regard themselves as afflicted by illness and suffering, regard the spiritual friend as their king of physicians, and regard the instructions they receive as excellent medicine. They should therefore cultivate right conduct and eliminate those imagined illnesses.”

The Mahayana Sutra of the Four Dharmas states: “Until the bhikshus’ lives come to an end, even when they encounter causes and conditions that cause the body to disintegrate and life to be lost, they must resolutely never abandon their spiritual friends.” A spiritual friend is one thoroughly versed in the Tripitaka, who fully comprehends the essential teaching of mind, clearly distinguishes the true from the false, recognizes illnesses and knows their remedies, and treats the countless illnesses of both body and mind afflicting sentient beings.

All Mahayana bodhisattva sutras and vinaya texts embody the most profound and supreme principle of the Middle Way, transcending both existence and nonexistence, neither identical nor different, true and unfailing. No Dharma surpasses this Dharma. Its excellent words and sublime meaning constitute the Truth of the Ultimate Meaning.

Beginners who do not understand this become conceited and arrogant, relying upon the seven circumstances above to give rise to pride. They compare lowly lineage with noble lineage, youth with venerable elders, an impoverished family background with high station, humble status with nobility, deficient faculties with those of great intelligence and wisdom, and complete understanding with what has not yet been understood.

Under these seven circumstances, if they make a comparison concerning any one of them and thereby give rise to arrogance, failing to approach and inquire of those who came before, they lose great benefit and therefore commit an offense.

The Mahaparinirvana Sutra states: “There are bodhisattvas who slight other bodhisattvas. Even if this occurs for only a single thought, they must pass through one kalpa estranged from the path to Buddhahood, and only after another half-kalpa can they resume cultivation of that path.” Therefore, one should neither exalt oneself nor humiliate others.

The Sutra on Upholding the Grounds states: “When a bodhisattva hears and receives the sutras and Dharma from a spiritual friend, there are five matters concerning the Dharma teacher that should not be kept in mind; instead, the bodhisattva must listen with a pure mind:

1. Do not dwell upon the person’s violation of the precepts; that is, do not think: ‘This person has violated the disciplinary rules, so I should not receive the sutras and Dharma from them.’

2. Do not dwell upon their lowly lineage; that is, do not think: ‘I will not receive the scriptural teachings from a person of lowly lineage.’

3. Do not dwell upon that person’s ugly and coarse appearance; that is, do not think: ‘I will not hear and receive the sutras and Dharma from an ugly and vulgar person.’

4. Do not dwell upon that person’s failure to speak in exact accordance with the scriptures; that is, do not think: ‘I will not receive the sutras and Dharma from one whose speech is not correct’—meaning that their speech is improper and does not clearly convey the principles. One should rely only upon the meaning and not upon the flavor of the words.

5. Do not dwell upon eloquence; that is, do not think: ‘I will not hear the sutras and Dharma from one who does not speak eloquently.’

By not dwelling upon these five matters, this bodhisattva diligently gathers and preserves the true Dharma and does not give rise to thoughts of resentment toward the Dharma teacher. If a bodhisattva of lesser faculties sees the person’s faults, gives rise to thoughts of retreat, and takes no delight in hearing the Dharma, that bodhisattva will be unable to liberate themselves, and their wisdom will become obscured.”

The Sutra of the Sublime King of Treasures states: “The bodhisattva Sarvanivaranaviskambhin addressed the Buddha, saying: ‘World-Honored One, upon whom must I now rely in order to obtain the Six-Syllable Great Illumination Dharani?’ The Buddha replied: ‘In the great city of Varanasi there is a Dharma teacher who constantly aspires to uphold and recite the Six-Syllable Great Illumination Dharani. That Dharma teacher is difficult to encounter.

When you meet him, you must regard it as no different from meeting the Tathagata. You must never slight him, give rise to doubt, or lose your bodhisattva resolve because that Dharma teacher has transgressed the precepts and conduct, has a wife and children, urinates and defecates, soils his kasaya, and lacks even the slightest deportment.’ Thereupon, the bodhisattva Sarvanivaranaviskambhin accepted the Buddha’s instruction and, together with innumerable bodhisattvas, brought celestial parasols and various offerings to make offerings to that Dharma teacher and request the Six-Syllable Great Illumination Dharani.” Therefore, whenever one seeks the Dharma, one should not be self-important.

If, upon seeing the faults of the Dharma teacher, one becomes contemptuous and indolent, one personally incurs an undesirable karmic result.

The Sutra of Perfect Enlightenment states: “The Buddha told the bodhisattva Universal Enlightenment: ‘Good man, sentient beings in the future age who wish to arouse the great resolve, seek spiritual friends, and undertake cultivation must seek those who possess right view and insight, whose minds do not abide in appearances, and who are not attached to the states of sravakas and pratyekabuddhas. Though they manifest bodies amid the defilements of the mundane world, they remain ever pure.

Though they may appear to have faults, they praise pure conduct and do not cause sentient beings to fall into states devoid of discipline. Those who find such a person will immediately accomplish unsurpassed bodhi. Sentient beings in the future age who see such a person should make offerings without begrudging body or life.

Even if that person manifests various faults, one should not give rise to an evil thought toward such a virtuous friend. One will then accomplish ultimate perfect enlightenment, and the flower of the mind will blossom with radiance illuminating the lands throughout the ten directions.’”

The Commentary states: “The skillful manifestations of bodhisattvas are difficult to fathom. They may act for the sake of benefit, or because conditions differ. Although their actions may run contrary to dignified deportment, they vow never to oppose the true teaching.

They merely censure themselves for improper conduct and never embellish what is improper in order to expound a principle, thereby misleading ordinary beings. This is unlike the heterodox, who themselves commit various faults and then declare conduct contrary to pure practice to be true, causing immeasurable numbers of people to fall onto perilous paths. Because bodhisattvas employ the means of embracing others through shared activity, although they manifest various faults, they always praise genuine pure conduct.

Thus, the Treatise states: ‘One who has destroyed right view, even without destroying right conduct, must not serve sentient beings as one possessing the eye of the Way. One who has damaged conduct but not destroyed right view is a supreme field of merit for devas and humans.’ Nevertheless, it is difficult to be a teacher, and it is likewise not easy to be a disciple. Do not misunderstand this admonition and mistakenly revere a deceitful person while you yourself remain confused about the true path and compel others to follow.

Furthermore, if this medicine is used to treat the illness of disciples, the teacher must not administer it recklessly. If taking it only aggravates the illness, then no medicine will be able to cure that disease. It would be like attempting to release bonds by means of bonds, which is utterly unreasonable.

If one mistakenly directs one’s mind toward revering a deceiver, how is that different from revering a monkey as Sakra? Recklessly accepting that person’s teaching is no different from taking tiles and bricks to be pure gold. Without the wisdom eye, who can discern right from wrong? One must choose truthful words and not accept deceptive speech. Once a single thought goes astray, one may wander wrongly for a thousand lifetimes. As the sutra teaches, one must admonish oneself and not wait until later, when regret will no longer avail.

The sixth precept concerns failing to provide for and invite the Dharma; the seventh concerns indolently refusing to hear the Dharma. In this precept, the Buddha admonishes one not to be so arrogant that one fails to request the Dharma. If one is arrogant, indolent, disrespectful, and fails to welcome the teacher, or indolently sees that person’s faults and refuses to approach and inquire, these likewise fall under this precept.

The Twenty-Third Precept

ARROGANTLY FAILING TO TEACH WHOLEHEARTEDLY

As a disciple of the Buddha, after the Buddha has entered nirvana, if one has a wholesome intention and wishes to receive the bodhisattva precepts, one may voluntarily receive them before images of the Buddha and bodhisattvas. One should repent before images of the Buddha and bodhisattvas for seven days. If one then beholds an auspicious sign, one has obtained the precepts.

If one has not yet beheld an auspicious sign, one must repent for fourteen or twenty-one days, or even for an entire year, seeking to behold such a sign. Once an auspicious sign has appeared, one may receive the precepts before images of the Buddha and bodhisattvas. If no auspicious sign has appeared, then even though one receives the precepts before images of the Buddha and bodhisattvas, this is still not called obtaining the precepts.

However, if one receives the precepts before a Dharma master who has already received the bodhisattva precepts, there is no need to behold an auspicious sign. Why is this so? Because that Dharma master belongs to a succession of masters who have transmitted the precepts to one another; therefore, there is no need to behold an auspicious sign.

As soon as one receives the precepts before that Dharma master, one obtains the precepts. One obtains them because of one's wholehearted reverence. If there is no precept master within a thousand miles to transmit the precepts, a disciple of the Buddha is permitted to receive the bodhisattva precepts voluntarily before images of the Buddha and bodhisattvas, but must behold an auspicious sign.

If Dharma masters, relying upon their own mastery of the sutras, Vinaya, and the Mahayana precepts, cultivate associations with kings, officials, crown princes, and others, and when newly aspiring bodhisattvas come to seek instruction in the meaning of the Sutras and Vinaya, they give rise to malicious thoughts and scorn them, presuming upon their own knowledge and relying upon their influence to belittle others; if they expound the characteristics of the Dharma in a distorted manner and obscure the principles of the Sutras and Vinaya, then they truly violate the Great Being's standards of instruction. By refusing to teach wholeheartedly, they commit a minor defiling offense.

Explanation:

To rely upon one's mastery of the Sutras and Vinaya and upon one's power to belittle others, then speak perversely, evading an explanation of the characteristics of the Dharma and obscuring the principles of the Sutras and Vinaya, is indeed a grave violation of the Great Being's exemplary standards of instruction and guidance.

The Tathagata has completely ended the great affliction of birth and death, crossed beyond the four currents, transformed and delivered all sentient beings with whom he had affinities, and returned to ultimate reality; therefore, this is called “final extinction.”

A wholesome intention means aspiring above to the wondrous unsurpassed path of all Buddhas, while teaching and transforming sentient beings below, causing them to arouse the bodhicitta.

To vow to receive the teaching oneself means that only when there is no person within a thousand miles who possesses the wisdom and spiritual power necessary to understand and transmit the precepts is one permitted to make vows before images of the Buddha and bodhisattvas, repent of the transgressions of the three periods of time—past, present, and future—and receive the precepts oneself in accordance with the Dharma once an auspicious sign has appeared.

If one has not yet beheld an auspicious sign, one should feel still greater shame, ceaselessly reproach oneself, grieve, and shed tears. One must then continue repenting for twenty-one days or even for a year, stopping only after beholding an auspicious sign. After beholding such a sign, one receives the precepts in accordance with the Dharma before the Buddha and bodhisattvas.

If one does not know the Dharma of receiving the precepts, there is no means by which one can obtain them.

An auspicious sign means that while repenting, sitting in meditation, or dreaming, one sees flowers, sees radiant light, or sees a Buddha or bodhisattva stroke one's head. For example, Vinaya Master Jinpyo wholeheartedly sought the precepts and earnestly vowed that Maitreya Buddha himself would bestow them upon him. He therefore ascended a mountain and sincerely repented day and night.

After twenty-one days, he saw Ksitigarbha Bodhisattva manifest, holding a khakkhara in his hand, exhorting him to apply himself with still greater diligence before receiving the precepts. On the fourteenth day, he saw a great and evil demon leap down from the summit of the mountain and stand at its foot. The demon's appearance was fierce, tacitly urging him to practice with still greater diligence.

On the twenty-first day, he saw the mountains and rivers become level and transform into a silver-colored world. Maitreya Bodhisattva, majestic and venerable in bearing, circumambulated him, stroked the crown of his head, and said: “Excellent, great man! You have sought to receive the Dharma precepts in this manner.

Mount Sumeru may crumble, but your resolve will never retreat.” Maitreya Buddha personally bestowed upon him the three robes and an alms bowl as symbols of the transmission of the precepts, and then conferred upon him the name Jinpyo.

Chan Master Nanyue Huisi dreamed that he saw forty-two Brahmin monks, who also performed the karman ceremony to confer upon him the full precepts.

In ancient times, the sramana Daojin asked Dharma Master Dharmaksema to confer the bodhisattva precepts upon him. Dharmaksema said: “Go back and repent of your transgressions.” Daojin returned and sincerely repented of his transgressions for seven days and seven nights, then came back to request the precepts. Dharmaksema became angry.

Daojin thought: “It seems that my karmic obstructions have not yet been exhausted.” Daojin returned again and repented for three years. He then dreamed that Sakyamuni Buddha and the bodhisattvas transmitted the precepts to him. The next day, Daojin went to Dharmaksema, intending to recount the portent he had seen in his dream.

While he was still several dozen paces away, Dharmaksema suddenly rose in astonishment and said: “Excellent! Excellent! You have already obtained the precepts.

I shall bear witness for you.” Having said this, Dharmaksema expounded the characteristics of the precepts before an image of the Buddha. Thereafter, more than a thousand people followed Daojin in receiving the precepts. This method of transmitting the precepts was handed down to later generations, all of whom followed the procedure established by Dharmaksema.

At that time, Jinghuan, the son of the King of Hexi, Juqu Mengxun, honored Daojin as his master and later invited him to the kingdom of Gaochang. When a year of crop failure brought hunger and suffering to the people, Daojin cut flesh from his own body to relieve their hunger. He later passed away.

When people of ancient times sought the precepts, they were rebuked and even encountered terrifying demonic apparitions, yet their resolve did not retreat; instead, they became still more diligent. For three years they remained utterly sincere without giving rise to a single thought of weariness, and thus received extraordinary responses, as an echo follows a sound. When people today seek the precepts, however, if the precept master questions them or offers even one word of exhortation, they immediately become angry, shake out their sleeves, and leave.

By acting in this manner, they not only lose for themselves the benefits of the precepts but also incur the offense of disrespect. Nowadays, some people leave their master and disappear immediately after receiving the precepts from him. How, then, can they remain close to their master and learn from him?

To receive the precepts without practicing them is no different from clinging to a torn raft while attempting to cross the sea of suffering.

Auspicious signs: Signs may be false or genuine, and demonic phenomena are extremely numerous and not easily distinguished. They must therefore be carefully and skillfully examined; one should not rashly accept them as auspicious signs. Even before bodhisattvas from the first bhumi through the tenth bhumi, demons may falsely manifest in the form of a Buddha and bestow predictions of buddhahood. How, then, could ordinary beings in the Dharma-ending age fail to exercise caution!

“The masters transmit to one another” means that Vairocana Buddha transmitted the precepts to Sakyamuni Buddha, Sakyamuni transmitted them to Maitreya, and in this manner more than twenty bodhisattvas transmitted them successively to one another, continuing down to the present day. It is like one lamp kindling another; therefore, there is no need to rely upon auspicious signs, which different people may perceive differently.

Although the precepts arise from the mind, they must nevertheless be transmitted by a master before they can be obtained. Thus, without a transmitting master, it is very difficult to receive the precepts oneself. It is no different from rubbing sticks together to make fire: one's strength may be exhausted without producing a flame.

With a master to transmit them, it is easy, like one lamp kindling another, the flame continuing without interruption and requiring little effort. Therefore, the relationship between master and disciple is truly no small matter. Yet in the Dharma-ending age, a master who understands the Dharma is exceedingly difficult to encounter.

If one should encounter such a master, one must be utterly sincere, give rise to reverence, regard the encounter as rare, and honor the master as one would honor the Buddha. Only then can one bring forth the great precepts of the mind-ground. If one encounters a precept-transmitting master who is not genuine, it is like a lamp whose flame has gone out.

Although the recipient may undergo the ceremony, the precepts are not obtained; instead, the recipient incurs the fault of bearing a false title. Both the transmitter and the recipient commit offenses. One must therefore exercise the utmost care and caution.

Question: Although one does not obtain the precepts, if the person receiving them is utterly sincere, how could that person fail to gain even a little benefit?

Answer: If the practitioner applies himself single-mindedly to practice and commits no transgression, he will still experience the goodness of the precepts. One who practices the ten wholesome deeds, though not knowing the method for receiving the ten wholesome precepts, will still gain merit, but may not serve as a preceptor who transmits the precepts to others. It is like a person who mistakenly takes iron for silver and lead for gold, cherishes them, and carefully preserves them.

This is not entirely without benefit, for they may still be exchanged for a garment or a meal; the person simply must not assert to others that they are genuine gold and silver. If, within a thousand miles, there is an enlightened master thoroughly versed in the Vinaya, yet one arrogantly and indolently disregards him, does not go to request the precepts, and instead vows to receive them by oneself, one does not obtain the precepts.

Even if auspicious signs appear, they are merely demonic phenomena. Master Chân Biểu’s receiving the precepts by his own vow without a preceptor symbolizes steadfastness of mind. Master Đạo Tấn’s receiving their transmission from a preceptor symbolizes utter sincerity.

These are called the compass for all generations and the excellent standard of antiquity. How much more so in the case of Master Đàm Vô Sấm, whom people since ancient times have suspected to have been an apparitional manifestation of Bodhisattva Y Ba Lạc, who provisionally manifested and came to this land to transmit the teaching. Although he was an apparitional bodhisattva, he still urged Đạo Tấn to advance sincerely in cultivation for three years.

Thus, even with a preceptor transmitting the precepts, one still had to behold auspicious signs before experiencing the great benefit. How, then, could it be easy to receive the precepts by one’s own vow without a preceptor? Nowadays, those seeking to receive the precepts do not consider right or wrong, attainment or failure, and do not select an enlightened master.

If the teacher himself does not understand the Dharma and Vinaya, how can he awaken the mind of the Way, and by what means can he instruct others concerning the two paths of transgression and merit? There must be a method for repenting of karmic obstacles, faults, and grievances, so that body and mind become purified and only then are fit to receive the pure precepts. Therefore, Maitreya Bodhisattva entrusted Master Chân Biểu with 108 divination sticks, instructing that those who came to seek the precepts must first repent.

At the completion of each prescribed period, one stick was to be removed, in order to determine whether the signs of afflictions and transgressions had been extinguished. It should be understood that Đàm Vô Sấm’s urging Đạo Tấn to cultivate for three years, after which the Dharma came naturally, accords with the single standard followed by sages of former times and worthies of later times.

Therefore, the Yingluo Sutra states: “If a person wishes to come and receive the precepts, the bodhisattva Dharma teacher must first explain their meaning and teach that person to read and recite them, enabling the person’s mind to open and understand and to give rise to joyful aspiration; only afterward should the teacher transmit the precepts. One who receives the precepts enters the realm of all Buddhas and bodhisattvas and transcends the suffering of three kalpas of birth and death.

For this reason, they should be received. Furthermore, one who has received this precept-Dharma has already transcended the four maras and the suffering of the three realms. From one life to another, these precepts are never lost; one constantly recollects and practices them until attaining Buddhahood.” The Sutra of the Five Precepts and Deportment for Bodhisattva Upasakas states: There are two things that cause the bodhisattva precepts to be lost:

1. Abandoning the bodhi vow

2. Allowing the unwholesome mind to increase

Apart from these two things, even when one relinquishes the body, the precept-mind is never lost. From that time onward, wherever one may be born, one will always possess these precepts. If one does not recollect them and later encounters a good spiritual friend from whom one again receives the precepts, one is not called a beginner. As the sutra records: “It should be understood that the great precepts of the bodhisattvas have a procedure for receiving them but no procedure for relinquishing them. Both the transmitter and the recipient must therefore exercise great care.”

The Yingluo Sutra states: “A Dharma teacher who, throughout all lands, teaches people to leave the household life and receive the bodhisattva precepts creates merit surpassing that of building 84,000 stupas. How much more so if there are two people, three people, or even hundreds of thousands of people—the meritorious fruit cannot be calculated.”

Before seeking a teacher from whom to receive the precepts, one must give rise to a mind of utmost sincerity and careful reverence, honoring the master as one honors the Buddha and seeking him as one would seek the great precious mani jewel, without weariness or fatigue. After obtaining the treasure, one must cherish, preserve, and protect it.

One who serves as a teacher and model for others must, with a compassionate mind, regard those seeking the Dharma as newborn infants. Whatever they ask, the teacher should explain each matter to them, enabling them to give rise to joy. The teacher should not inwardly rely upon his own learning and understanding, look down upon beginners, and fail to answer them sincerely; nor should he outwardly boast of his powerful connections and status, arrogantly despising others and refusing to respond to their inquiries.

A contemptuous mind means looking down upon others. An unwholesome mind means lacking compassionate concern in receiving beings. An arrogant mind means relying upon oneself to domineer over others. Because of these three states of mind, one is unwilling to answer questions. Or one may devote oneself wholeheartedly to one’s own disciples while answering the disciples of others vaguely. This is truly contrary to the way of a teacher and opposed to the great mind of equality.

If one knows that the person who has come to inquire holds wrong views and has come seeking faults, such that answering would not enable one to tame that person; or if the person neither reveres nor follows the Mahayana; or if the person’s faculties are dull and, upon hearing profound teachings, would instead give rise to wrong views; or if, after hearing them, the person would repeat them to evil people so that they might destroy the true Dharma—when such people come to inquire, one commits no offense by not answering.

Precept 24

FAILURE TO STUDY AND PRACTICE THE MAHAYANA

If a disciple of the Buddha has access to the Mahayana sutras and Vinaya—the right view, the right nature, and the true Dharma-body—but refuses to cultivate and study them diligently, and instead casts aside the seven treasures and studies wrong views, such as worldly texts, the Abhidharma, miscellaneous treatises, and all the writings of non-Buddhists and the Two Vehicles, this severs the Buddha-nature and creates causes and conditions that obstruct the Way. This is not the practice of the bodhisattva path. If the disciple deliberately acts in this way, that disciple of the Buddha commits a minor defiling offense.

Explanation:

The Buddha’s sutras and Vinaya here refer generally to the teachings of the Mahayana Bodhisattva Pitaka. They clearly do not refer to the sutras and Vinaya of the Lesser Vehicle; hence they are called the Mahayana Dharma.

Right view means that the Mahayana sutras and Vinaya intrinsically possess the wondrous understanding issuing from the original source of the mind-ground.

Right nature means that, because one possesses the right understanding of the mind-ground, one accords with the wondrous cause of the mind-ground, which is precisely the Buddha-nature of Vairocana.

The true Dharma-body is realized by awakening to the Buddha-nature of Vairocana as one’s own self-nature, then cultivating the six paramitas and myriad practices. When practice and understanding correspond, principle and phenomena interpenetrate perfectly, and one realizes the subtle essence of the eternally true fruition and virtue, this is called the true Dharma-body. If one does not encourage others to cultivate and study such right causes and right fruits taught in the Mahayana sutras and Vinaya, one is a great being who has become deluded, lost the right practice, and entered a wrong path.

The seven treasures, including gold and silver, are regarded as extremely precious in the world. They can relieve poverty and hardship and bring ease and happiness to body and mind. This Mahayana teaching of the mind-ground is the most precious of all dharmas. It can remove the suffering and afflictions of sentient beings, enable them to acquire the Dharma wealth of merit and virtue, and adorn the Vairocana body with myriad virtues. It is therefore compared to treasure.

Wrong views means all the writings of the Two Vehicles and non-Buddhists, which contain not the slightest true teaching concerning the mind-ground; hence they are called wrong views. The Two Vehicles hold the wrong view of biased emptiness. Non-Buddhists hold wrong views arising from deluded attachment and confusion. Worldly writings contain the wrong view that denies cause and effect throughout the three times.

Abhidharma is translated into Chinese as “Incomparable Dharma.” It belongs to the treatises of the Lesser Vehicle and comprises several hundred fascicles.

Miscellaneous treatises means all the treatises of the Lesser Vehicle and the treatises of non-Buddhist schools such as the Samkhya school, and so forth.

The Hundred Treatise states: “None of the ninety-six paths can understand the true mark of all dharmas. Therefore, together with the path of the sravakas, they all belong to what is wrong.” (The ninety-five paths, together with the teaching of the Lesser Vehicle, make ninety-six.)

To cut off the Buddha-nature means that adherents of the Two Vehicles cling to emptiness and lack the true cause of the mind-ground, thereby losing the virtuous fruition of attaining Buddhahood. Non-Buddhist practitioners mistakenly cling to annihilationism or eternalism and thus lose their way from the true teaching and the Middle Way; this cuts off the lineage of perfect enlightenment. The causes and conditions that obstruct the Way arise from taking a mind attached to wrong views as the cause and mistakenly cultivating deviant practices as the conditions.

Consequently, they block the true path of the Great Vehicle and remain forever deluded about the fundamental source of the mind-ground. This is not the practice of the bodhisattva path, for adherents of the Two Vehicles seek only their own benefit, while non-Buddhist practitioners enter deviant paths.

Secular writings include all worldly books, documents, chronicles, and records. In India there are treatises and texts such as the Siddham Chapters, Vyakarana, the Five Sciences, and so forth; in China there are the Classics and Histories and the writings of the Hundred Schools and the various philosophers. These are books for governing the world; none are methods by which a great being seeks the Buddha Way above and transforms sentient beings below. Rather, one must cultivate the six paramitas and the myriad practices.

The Sutra of the Five Precepts and Deportment for Bodhisattva Upasakas states: “If a bodhisattva possesses the Buddha’s treasury of sutras but does not diligently study it, and instead goes to study the secular writings of non-Buddhist practitioners, he commits a minor defiling offense.” The Bodhisattva Precepts Text states: “If a bodhisattva becomes engrossed in the writings and deviant treatises of non-Buddhist practitioners and does not relinquish them, failing to regard them as poisonous and harmful, this constitutes an offense. If he studies the Lesser Vehicle to support the Great Vehicle, intending to guide adherents of the Two Vehicles and cause them to turn toward the Great Vehicle, he does not commit an offense.”

The Sutra of the Bodhisattva’s Wholesome Precepts states: “If one studies them in order to discuss principles, refute wrong views, understand that the writings of non-Buddhist practitioners are false and unreal while the Buddhadharma is true, or gain knowledge of worldly affairs, one does not commit an offense.”

1. First, turning away from the precepts of the Great Vehicle and toward those of the Lesser Vehicle reverses one’s aspiration; therefore, it is prohibited.

2. In the precept concerning harsh instruction, because one teaches with an angry and malicious mind, causing others to develop a biased mind, it is prohibited.

3. Here, calmly studying the Lesser Vehicle without giving thought to the Great Vehicle is prohibited.

4. Later, although one may temporarily recollect the precepts and thereby understand and study the Great Vehicle, one must not give rise to even a single thought of liberating oneself alone; therefore, it is prohibited.

The distinctions in meaning among these four precepts must be understood.

Precept Twenty-Five

INEPTLY MANAGING THE ASSEMBLY

If, after the Buddha’s parinirvana, a disciple of the Buddha serves as a Dharma master, lecturer, Vinaya master, meditation master, head seat, administrator, or guest prefect, he must compassionately and skillfully harmonize the assembly, carefully safeguard the property of the Three Jewels, and not expend it without restraint as though it were his own. Nor should he disturb the assembly, provoke quarrels and conflict, or squander the property of the Three Jewels. If he acts in this way, this disciple of the Buddha commits a minor defiling offense.

Explanation:

If one who presides over others does not know how to arrange and settle the assembly, and does not know how to preserve property and use it in due measure, one harms both oneself and others. This is not the compassionate and harmonious mind of a great being.

While the Tathagata was still in the world, everyone relied upon transformation through the Dharma, and defiled phenomena did not arise. After the Buddha entered parinirvana, as the times became increasingly distant from the Buddha, defiled practices grew day by day. Such abuses are largely caused by those who preside over others. Six kinds of leaders will now be briefly described:

1. Leader in Expounding the Dharma: One who, on the Buddha’s behalf, proclaims and explains the twelve divisions of the scriptures to the assembly.

2. Leader in Practicing the Dharma: One whose practice corresponds with understanding and who enables the assembly to cultivate in accordance with the teachings.

3. Leader of the Sangha Residence (in Sanskrit, Mamati; translated into Chinese as “abbot” or “monastery master”): This means a bhiksu who establishes a monastery, or an administrator who knows how to manage the Sangha affairs of the resident community. Such a person is now called the supervising administrator or monastery superintendent.

The Concise History of the Sangha records: “The office of abbot began during the Eastern Han dynasty at White Horse Monastery. Once a monastery had been established, someone necessarily had to preside over it. Although the title ‘abbot’ did not yet exist at that time, there was an administrator.

From the Eastern Jin dynasty onward, this office flourished. Thus, Emperor Wu of the Liang dynasty established Guangzhai Monastery, invited Master Fayun to serve as abbot, and instituted regulations for the Sangha. These are the rules of the Eastern Land, not the customs of the countries west of the passes.

In the countries farther west, the senior monk holds the highest position. The person who undertakes the construction of a monastery is called its master. Whenever there is a matter to be considered, it should be discussed with the assembly.

If the assembly agrees, it is done; if the assembly does not agree, it is not done. The master must have absolutely no private agenda. Only then does this accord with the great sage’s work of propagating and transforming through the Dharma.”

4. Leader in Teaching and Transformation: One who teaches others to cultivate merit, exhorts them to perform wholesome deeds, enables them to understand that the Three Jewels are an excellent field of merit, and inspires them to give rise to faith, turn toward them for refuge, and respectfully make offerings.

5. Leader in Seated Meditation: One who guides the assembly in cultivating meditation and samadhi.

6. Leader of Comings and Goings: One responsible for the Sangha community’s travel, arrivals, and departures, like the Venerable Dabba Mallaputta in ancient times. Today such a person is called the assembly prefect or guest prefect.

Presiding with a compassionate mind comprises the following:

1. With a compassionate mind, one skillfully harmonizes the assembly, bringing any disputes to an end and enabling the community to cultivate in peace and happiness. As recorded in the Vinaya, there are four kinds of dispute: disputes over words, accusations, offenses, and matters. There are also the seven methods for settling disputes, such as settlement by the Vinaya in the presence of the parties concerned, and so forth.

2. With a compassionate mind, one carefully safeguards the property of the Three Jewels, enabling the Sangha community to make lawful use of it. The property of the Buddha and the property of the Sangha each have their designated ownership and must not be misappropriated or used indiscriminately.

Their use must be measured, and one must not spend them at will as though they were one’s private property. Unless the prescribed procedure has been performed, property belonging to the Buddha may not be used for the Dharma or the Sangha. Property belonging to the Dharma may not be used for the Buddha or the Sangha.

Property belonging to the Sangha may not be used for the Buddha or the Dharma. Property belonging to a Buddha image in one place may not be transferred to a Buddha image elsewhere. Objects in shrines or stupas, scriptures and Dharma materials, property of the permanently resident Sangha, property of the Sangha presently assembled, and so forth likewise must not be used indiscriminately.

Not even a grain of salt, a grain of rice, a needle, a blade of grass, a sheet of paper, or a pill of medicine may be taken for one’s private use. Today such matters are easily overlooked, but the karmic recompense in future lives will be difficult to repay in full. The sutras and Vinaya explain the remaining cases very clearly: “If funds for constructing a Buddha shrine remain, they may be used to make a Buddha image.

If funds for making a Buddha image remain, they must be used to make ritual implements for offerings before the Buddha and may not be used to construct a Buddha shrine. Funds remaining from the construction of a Buddha shrine may not be used to construct a bodhisattva shrine. Buddha images and bodhisattva images must not be used interchangeably.

If property belonging to the Dharma remains, it should be used to print Buddhist scriptures and repair the Dharma seat. If property belonging to the Sangha remains, it should be placed in the storehouse and offered to the Sangha of the ten directions. If funds donated for the Sangha meal remain, they may not be used to construct a dining hall; otherwise, one will fall into the Huojia hell.

Funds intended for stonework may not be used for roof tiles, and funds intended for roof tiles may not be used for stonework.”

The Jeweled Seal Sutra records: “The property of the Buddha and the Dharma must not be used indiscriminately. The property of the Buddha and the Dharma has no human owner, and no formal declaration can be made concerning it; therefore, it is not the same as the property of the Sangha. For property belonging to the permanently resident Sangha or the Sangha of the ten directions, a formal declaration and request must be made.” Even if the property of a Buddha stupa exceeds the designated amount by only a single coin, the donor relinquished it with a mind of reverence.

Toward such property, devas and humans give rise to the perception that it is the Buddha or the stupa itself. Even if the stupa has been damaged by the wind, treasures belonging to a deceased person may not be used to build a stupa for the Tathagata, because there is no one to determine their value.

The Ratnakuta Sutra states: “The Buddha taught: A bhiksu should not conceive himself as having unrestricted authority over possessions. If something is to be done, it may be done only with the consent of the assembly; he must not act arbitrarily. Even the property of the Sangha presently assembled and that of the Sangha of the four directions must not be indiscriminately mixed with the property of a Buddha-stupa through reciprocal use or accumulation. One should carefully guard against such confusion.”

The Mahasanghika Vinaya states: “If a bhiksu serving as abbot sees that a Buddha-stupa lacks resources and thinks, ‘The reason donors make offerings to the Sangha is entirely due to the Buddha’s grace. To make offerings to the Buddha is to make offerings to the Sangha,’ and therefore uses the Sangha’s property to repair the stupa, the abbot commits a minor offense. The same applies if he gives the stupa’s property to the Sangha.

If property is used or exchanged in accordance with the Dharma, this is permissible, but a clear record must be kept of when it was exchanged, when it was used, and when it was returned. This record should be read before the Sangha, and the property must be transferred back transparently. The Vinaya clearly teaches this matter.

One must not act according to one’s own wishes, for otherwise the fault will be difficult to escape even through a thousand lifetimes. If one does not use a mind of loving-kindness to bring peace to and protect the assembly, but instead causes disorder within it; if one does not carefully safeguard the property of the Three Jewels with a loving mind, but spends it wastefully and thereby causes disputes within the assembly, one commits a minor defiled offense.

If one deliberately mixes and misuses such property, one commits a grave offense.

Precept 26

RECEIVING OFFERINGS FOR ONESELF ALONE

If a disciple of the Buddha is already residing in a Sangha dwelling and later sees visiting bhiksus or bodhisattvas arrive—whether at a Sangha dwelling within a city or settlement, at residences provided by the king, at a place for the summer rains retreat, at a great assembly, and so forth—the resident Sangha must welcome them upon arrival and escort them upon departure, providing them with food and drink, bedding, medicines, rooms, beds, seats, and so forth.

If one has nothing oneself, one must sell one’s own body, sell one’s sons and daughters, or cut flesh from one’s own body and sell it in order to procure offerings for those visiting members of the Sangha. If a donor comes to invite the Sangha to receive a meal, the visiting Sangha members are entitled to a share. The administrator must send the visiting Sangha members to receive the meal according to their proper order.

If the resident Sangha members go by themselves to receive the meal without sending the visiting Sangha members, the administrator incurs immeasurable offenses, is unworthy to be called a sramana, does not belong to the Sakya lineage, and is no different from an animal. This disciple of the Buddha commits a minor defiled offense.

Explanation:

To act contrary to the donor’s impartial mind, to forsake the altruistic conduct of a Great Being, and not to appoint members of the Sangha in proper order to receive a meal is precisely to seek private gain for oneself. Therefore, it is called receiving offerings for oneself alone.

A Sangha dwelling is a place upon which the Sangha relies for residence. In Sanskrit it is called Sangharama, translated into Chinese as “Garden of the Assembly,” meaning a place where sentient beings sow the sprouts of the path leading to the noble fruit. It is also called Vihara, translated into Chinese as “Place of Passage,” a monastery where members of the Sangha come and go. It is further called Sangharama, translated into Chinese as “Monastery of the Assembly,” a place where the Sangha resides.

In ancient times, when the Venerable Matanga first arrived in China, Emperor Ming of the Han dynasty invited him to stay at the Honglu government office. Although another residence was later built, the former designation was not forgotten, and monasteries continued to be called “si.” Residences provided by the king are houses and living quarters built by the king for the Sangha. A retreat place is a place where the king, ministers, or donors invite the Sangha to reside for the three months of the summer rains retreat.

A great assembly may be an unrestricted almsgiving assembly, an assembly commemorating the Buddha’s nirvana, the Buddha’s birth, the Buddha’s attainment of enlightenment, the Sangha’s pravarana ceremony, and so forth. Those who arrived earlier are the hosts, and those who arrive later are guests. The hosts must welcome the guests and provide the visiting Sangha with everything they need.

Cutting flesh from one’s own body means that providing for visiting members of the Sangha is to be regarded as so important that one would even cut flesh from one’s body, much less part with external possessions such as wealth. How, then, could one accept offerings for oneself alone?

“Sons and daughters” includes lay bodhisattvas, who must not begrudge their bodies, lives, or families when making offerings to visiting members of the Sangha. Although the canonical text speaks of bhiksu bodhisattvas, members of the Sravaka Sangha are also included. The abbot’s position is above those of laypeople, sramaneras, sramanerikas, and siksamanas, because they do not understand the affairs of the Sangha. Only a bhiksu can assume this office and assign others to welcome and provide for guests. Afterward, members are sent in proper order to attend the offered meal.

“Danapati”: “dana” is Sanskrit, translated into Chinese as “giving,” while “pati” signifies transcendence. It means that one who practices generosity thereby crosses beyond the sea of suffering and poverty.

“Visiting Sangha” includes both Mahayana and Hinayana members of the Sangha who come from the ten directions—that is, the entire Sangha. They are entitled to a share of the offerings made by donors, whether food, robes, or other articles, and whether the invitation extends to everyone or is limited. This encompasses ordinary and noble Sangha members from the ten directions. Whether resident or guest, all are equal; hence it is said that they are entitled to a share.

To accept an invitation in proper order means that when a donor cannot invite the entire assembly but can invite only five or ten members, or even thirty or fifty, they should go in sequence beginning with the senior elder. If the donor has previously invited you personally and you have already been appointed to attend the meal, those who have not yet been invited should next be appointed in proper order; no one may bypass the sequence.

If the abbot knows that some Sangha members have not yet been invited but does not appoint them, he commits only a minor defiled offense. When the time comes to depart, if there is uncertainty whether someone has left the great boundary, or if a newly arrived Sangha member is the senior elder, one should yield the place to that elder, because the newcomer has not yet received a share. In such a case, the abbot commits only the offense of failing to appoint someone, which is a minor defiled offense.

If one knows that no Sangha member has arrived from outside the great boundary and that all appointments have already been made, yet fails to send a person who ought to go, or sends an additional person, both the person who appoints and the person appointed commit the offense of theft.

If the means involved—whether food or clothing—are valued at five coins, it constitutes a grave offense; hence the text says that one incurs immeasurable offenses. One who knows only about eating and drinking but disregards the proper order is therefore said by the Buddha to be no different from an animal. Because such conduct violates the established regulations of the Sangha, that person is not a sramana. Because the offense of theft constitutes a grave offense, that person is not a descendant of the Sakya lineage.

If one initially fails to welcome and provide for visiting members and later also denies them the Sangha’s goods, one commits an offense in both cases. If the donor has not prepared a communal meal but, owing to a special connection, invites only those who arrived earlier, they may attend without committing an offense. If the donor intends to invite the entire Sangha but the resident members obstruct this, those members commit an offense. If one knows that the donor would become displeased upon seeing a certain person, one should devise a way to prevent that person from attending; doing so is not an offense.

A ghost once asked the Venerable Maudgalyayana: “Throughout my present existence, I have constantly suffered hunger and thirst. When I wish to enter a latrine to eat the filthy excrement, a powerful ghost there strikes me with a staff and will not allow me to approach. I do not know what offense I committed to undergo such suffering.” The Venerable Maudgalyayana replied: “When you were a human being, you served as an abbot. Whenever visiting Sangha members arrived, you became miserly and refused to give them food. Only after they had departed did you allow the resident Sangha to eat. Because you begrudged the Sangha’s property, you now suffer this evil retribution; moreover, you must still undergo the karmic result of falling into hell.”

Again, a ghost asked: “Throughout this present life, I have had to carry upon my shoulder a jar filled with boiling molten copper, which is poured over my head, causing unbearable pain. I do not know what offense I committed that I must undergo this suffering.” Venerable Maudgalyayana replied: “When you were a human being serving as the karmadana, you clearly knew the affairs of the Sangha. The Sangha had a jar of milk, but you hid it elsewhere and would not allow visiting Sangha members to drink it.

Only after they had departed did you give it to the resident community. This milk belonged to the Sangha of the Four Quarters, and everyone had a share in it. Because you were miserly with the Sangha’s property, you now undergo this evil retribution, with further retribution in the hells still awaiting you.”

The Buddha told Venerable Sangharakshita: “The fourth group of people you saw were neither members of the Sangha dwelling in the monastery nor bhikshus, but beings in hell. During the time of Kasyapa Buddha, these people had gone forth and ordinarily dwelt in a monastery. A donor brought food as an offering to the Sangha then present.

When visiting Sangha members arrived, the resident bhikshu in charge, out of a miserly and covetous mind, waited until they had departed before distributing it to the resident community. Before he could distribute it, worms spoiled the food, so it had to be thrown away. Because of this cause and condition, he fell into hell, where he eats filthy excrement and drinks urine.

From the time Kasyapa Buddha entered nirvana until the present, his suffering has never ceased. Furthermore, the sixth group of people you saw were neither members of the Sangha dwelling in the monastery nor bhikshus, but beings in hell. During the time of Kasyapa Buddha, these people had gone forth.

Without sounding the ghanta to notify the Sangha, they silently drank sweetened water together with the assembled Sangha because they feared that Sangha members from outside would come. Because of that miserly and covetous cause and condition, they fell into hell, where they drink boiling molten copper; their suffering has not yet ended. Did you see that second enormous platform of flesh?

It was not a platform, but a being in hell. During the time of Kasyapa Buddha, this man had gone forth. Because he was in charge of the Sangha in the monastery, he liked to select the finest lodgings and then use them himself or allow his friends and relatives to use them, refusing to distribute the lodgings sequentially according to the Vinaya.

Because his mind was inequitable, through this cause and condition he fell into hell, becoming a great platform of flesh and undergoing myriad agonies that have not yet ended.” Further details are clearly set forth in the Sangharakshita Sutra.

Precept 27

ACCEPTING INDIVIDUAL INVITATIONS

As disciples of the Buddha, none of you may accept an individual invitation and take all the offerings for yourselves. Such offerings belong to the Sangha of the ten directions. If you accept an individual invitation, you thereby take what belongs to the Sangha of the ten directions as your own share. As for the goods belonging to the eight fields of merit—the goods of all Buddhas and holy beings, of all masters and Sangha members, of parents, and of the sick—if you personally take and use them, you, a disciple of the Buddha, commit a minor defiling offense.

Explanation:

“All” here refers to kings, officials, ministers, scholars, the common people, the five assemblies of monastics, and the two assemblies of lay followers. If someone wishes to select and invite only a few individuals, those invited must not accept, because the donor’s offerings all belong to the Sangha of the ten directions, and everyone has a share. If we accept the invitation, we have taken the Sangha’s property for ourselves; this is also to seize goods from the eight fields of merit and use them personally.

When the Sangha receives offerings and provisions from donors, they are offered first to the field of reverence, then to the field of gratitude, and thereafter to the field of compassion. If one is invited to teach the Dharma or confer the precepts, or if one perceives that the audience’s capacities make it appropriate, or knows that the donor’s mind is no longer attached to self, then there is no calculation concerning either merit or the number of persons invited. Provided that, among four persons, one has been delegated by the Sangha, no offense is committed.

The Sangha is a harmonious assembly. One, two, or three persons are not called a Sangha; only an assembly of four or more persons, up to hundreds or thousands, is called a Sangha.”