梵網經菩薩戒略疏

Precept 38

VIOLATING THE PROPER ORDER OF SENIORITY

A disciple of the Buddha must sit in the proper order according to the Dharma: those who received the precepts earlier shall sit in front, and those who received them later shall sit behind. No distinction is to be made between old and young, bhiksus and bhiksunis, persons of noble rank, kings, princes, or even eunuchs, servants, and so forth; all should sit according to their proper order. They must not behave like deluded followers of non-Buddhist paths, among whom the old or the young sit in front or behind in disorder, without any proper order, no differently from the seating of soldiers and slaves. In my Dharma, whoever received the precepts earlier shall sit in front, and whoever received them later shall sit behind.

If a disciple of the Buddha does not sit in the proper order according to the Dharma, he commits a minor defiling offense.

Explanation:

If the mind of self-conceit has not yet been eliminated, how can one honor others as Buddhas? By failing to rely upon the true teaching, one violates propriety and loses the order of seniority; this is neither the bodhisattva’s filial and compliant mind nor the humble way of the disciples of the Sakya clan.

Because one’s mind esteems the Dharma, the order is determined by virtue in the precepts, without distinguishing between noble and lowly or asking whether one is old or young in years. Only seniority in the precepts determines precedence. How could this be the same as the deluded followers of non-Buddhist paths? They do not honor the virtuous elders and sit without any order of precedence. Soldiers and slaves are ignorant people who know nothing of rites and proper conduct, and therefore sit without order. Even the imperial court distinguishes the relative rank of offices and titles; how much more should the Buddhadharma distinguish earlier and later seniority in the virtue of the precepts!

The moment a bodhisattva receives the precepts is precisely the moment when the body of precepts and the life of wisdom begin to grow. How could seniority then be determined by age rather than by years in the precepts?

Question: Seniority in the precepts may be acceptable, but if no order of precedence is distinguished between ruler and minister, father and son, men and women, or monks and nuns, would this not cause confusion?

Answer: At present, the respective positions of monks and nuns are already clearly arranged before and behind, and men and women each have their own order. If a king esteems the Dharma, a minister who received the precepts earlier may sit in front. If the king observes the rites and conventions of the secular world, the minister shall withdraw and sit behind, thereby avoiding the difficulty that would arise from what the Buddhadharma teaches. (According to the Buddhadharma, one who received the precepts earlier sits in front and one who received them later sits behind, without regard to whether they are ruler, minister, or commoner.) If one truly esteems the Way and has forgotten self and others, it is like Brahma King bowing at the feet of a heavenly maiden.

If, from the standpoint of the Dharma, there is neither noble nor lowly, it is like Sakra, Lord of the Gods, bowing at the feet of a jackal. How then could there remain a discriminating mind concerning old and young, noble and lowly, honored and despised?

If one does not follow seniority in the precepts and instead yields one’s seat and invites another person to sit there, both the one who yields the seat and the one who takes it commit an offense.

In ancient times, King Ajatasatru invited Manjusri. Manjusri yielded precedence to Kasyapa on the grounds that Kasyapa was the foremost among the assembly of arhats and, moreover, had long been a sramana. Kasyapa in turn yielded precedence to Manjusri, honoring him as one of wondrous wisdom, eloquence, and unobstructed mastery; thus Manjusri went first.

Because King Ajatasatru’s faith in Manjusri lacked a proper basis, he invited only Manjusri, attending to Manjusri while disregarding Kasyapa. Therefore, Manjusri yielded precedence to Kasyapa, not daring to violate the ancient and constant rule of the Buddha. Kasyapa continued to yield precedence to Manjusri in accord with the original intention of the donor who had arranged the meal.

This resembles the occasion when the deity of Southern Mountain invited the Huayan Dharma master and placed his seat above those of five hundred arhats. Following these precedents, one may clearly discern the capacities of those present and arrange the seats appropriately. Though this may depart from the customary rule, it accords with the Way; adapting appropriately according to circumstances is the wondrous skillful functioning of a Great Being.

One should therefore understand that the rule that those who received the precepts earlier sit in front is intended to honor seniority in the precepts.

Possessing wondrous wisdom, eloquence, and unobstructed mastery, and complying with the intention of the person issuing the invitation, means honoring both the Dharma and the person, discerning capacities, and adapting appropriately. I fear only that people in the age of the declining Dharma will fail to understand this. Some may rely upon their great abilities and slight those of venerable virtue, while others may rely upon their many years in the precepts and look down upon those who have attained awakening. Their minds are filled with self-conceit, yet they deludedly claim that they can discern capacities. They bring offenses upon themselves, impair their merit, and lose their virtue. Who will bear those offenses on their behalf? Please reflect upon this for yourselves.

Precept 39

FAILING TO CULTIVATE MERIT AND WISDOM

A disciple of the Buddha must constantly encourage and guide all people to establish monasteries for the Sangha and, amid mountains, forests, gardens, and fields, to erect Buddha stupas and establish places for retreat and seated meditation. During winter and summer, all facilities for practicing the Way should be established.

A disciple of the Buddha must expound the Mahayana sutras and Vinaya to all sentient beings. When there is illness, when the nation faces calamity or invasion, or on the anniversaries of the deaths of parents, siblings, or acaryas, from the first seven-day period through the seventh seven-day period, one should also expound the Mahayana sutras and Vinaya. At all vegetarian assemblies held for prayer, when setting out to conduct business, and whenever disasters occur—floods, storms, fires, violent swirling winds, or dangers from raksasas upon great rivers and vast seas, and so forth—one should likewise expound the Mahayana sutras and Vinaya.

This applies even when encountering any people suffering karmic retribution, the three evil realms, the eight difficulties, the seven heinous transgressions, cangues and shackles, chains binding their hands and feet, or people filled with lust, anger, delusion, or many illnesses: to all of them one should expound these Mahayana sutras and Vinaya.

If a newly studying bodhisattva does not practice as described above, he commits a minor defiling offense.

Explanation:

The joint cultivation of merit and wisdom is the fundamental practice by which a Great Being benefits sentient beings. The complete fulfillment of the two adornments of merit and wisdom is the bodhisattva’s ultimate fruition of Buddhahood. If either one is lacking, it is like a bird with only one wing—how could it soar? This passage clarifies the matter of teaching sentient beings to cultivate merit, briefly listing seven undertakings:

1. Monasteries are places where members of the Sangha assemble and dwell in retreat.

2. Mountains and forests are places where trees provide shade beneath which members of the Sangha may sit and practice.

3. Gardens are places that provide flowers and fruit for the Sangha.

4. Fields are places that provide grain and rice for the Sangha.

5. Buddha stupas are erected for people to behold with reverence and for devas and humans to create supreme merit.

6. Places for retreat and seated meditation are established to help people advance diligently in their practice by day and night.

7. All places for practicing the Way are all locations in which the work of cultivating the Way is undertaken.

The seven kinds of places listed above must either be constructed by oneself or established by teaching and encouraging sentient beings to build them. If one encourages and guides them to do so, one thereby creates for them the merit of devas and humans and plants for them wholesome causes that transcend the world. Such places should be built far from burial grounds, sites inhabited by ghosts and spirits, houses of prostitution, taverns, slaughterhouses, and even meeting places of criminal ringleaders. Only then will the community remain undisturbed and free from the ridicule and jealousy of others, and be able to practice in peace.

When a bhiksu builds a hermitage, the Buddha’s regulations require that it be removed from places of danger and obstruction; how much more must this be so for bodhisattvas who liberate both themselves and others!

A place of danger means a place inhabited by vicious beasts or troubled by insects such as flies, mosquitoes, and so forth...

An obstructed place means the area surrounding the pure dwelling, within a radius of one fathom (eight feet), where there is a well used by many people or a thoroughfare; or a place near a bank with a deep pit; or near another person’s stupa; or on government land, land belonging to non-Buddhists, land belonging to bhikshus, and so forth. Even in places free from danger and obstruction, one must first expound the Dharma to the people there, causing them willingly to give rise to joyful generosity.

One must not coerce them or make demands upon them, thereby causing them to lose their faith, to avoid hearing of offerings as though evading a debt, and to regard the Sangha as enemies. Long ago, in the city of Wilderness in India, bhikshus building dwellings requested far too many materials. Whenever the laypeople saw the bhikshus, they immediately shut their doors and avoided them.

Upon hearing of this, Venerable Kasyapa reported it to the Buddha. The Buddha rebuked the bhikshus and then related an event from the past. Beside the Ganges River, there was a brahmin ascetic who was constantly sprayed with water by a dragon.

The brahmin became distressed and fell ill. The Buddha instructed him to ask the dragon for the jewel on its neck; thereafter, the dragon no longer came to trouble him. There were also bhikshus in a forest who suffered because, day and night, the cries of birds disturbed their meditation.

The Buddha instructed the bhikshus to ask the birds for their two wings, whereupon the birds left the forest and never returned to that place. The Buddha told the bhikshus, “You should know that even birds and beasts dislike being subjected to demands. How much more must human beings detest having excessive demands made upon them!” Nowadays, some people use public affairs for private gain and exploit communal work to seek profit.

They disparage causes and remain deluded about effects; even after a thousand kalpas, it will be difficult for them to repay what they owe. Because of the offense of abusing the faithful’s offerings, they will not regain human birth for ten thousand lifetimes. They harm themselves and others, borrowing the name of teaching and transforming beings in order to seek merit.

They are truly dangerous thieves within the Dharma gate.

One should expound the Mahayana sutras and Vinaya for all sentient beings. This means that the general principles are first set forth for the cultivation of wisdom, while the following section explains the conditions and objects through which merit is cultivated.

Illness means that, through these sutras and Vinaya, the afflictions and painful karmic retributions arising from sentient beings’ evil karma can be disclosed and cured.

Calamities befalling a nation means that, through these sutras and Vinaya, the mind of the king can be safeguarded and enemies and myriad other disasters can be eliminated.

The calamity of bandits means that, through these sutras and Vinaya, the six thieves can be subdued, together with the various robbers who cause fear and alarm.

For deceased parents and others, these sutras and Vinaya can benefit both the living and the dead. They can enable the consciousness of one in the intermediate state to attain rebirth in the Pure Land, or to receive the blessed recompense of peace and happiness among humans or devas, and thereafter proceed toward awakening and liberation.

Vegetarian assemblies for making prayers mean that, because these sutras and Vinaya fully encompass practices and vows, they can bring to fulfillment whatever all sentient beings seek.

When setting out to conduct business means that, through these sutras and Vinaya, wealth may flourish, enabling the benefits, prosperity, and precious treasures sought by sentient beings to be attained.

At times of fire, through these sutras and Vinaya the fires of sentient beings’ afflictions, anger, and hatred can be extinguished, to say nothing of fires consuming trees and grass.

When disasters of floods and storms occur means that the sutras and Vinaya can dry up the great river of birth and death formed by sentient beings’ craving and desire, to say nothing of saving them from the calamity of being submerged, swept away, and cast adrift.

When fierce winds whirl means that, through the sutras and Vinaya, the vessel of great compassion carries sentient beings across the sea of suffering to the shore of awakening and liberation. How, then, could they fail to escape the dangers posed by raksasa demons upon great rivers and vast seas?

All karmic retributions for offenses means that such retributions are not of one kind alone; therefore, only some categories are listed below: the three evil realms, the eight difficulties, and the seven rebellious offenses. These sutras and Vinaya are the foundation for ending evil and giving rise to goodness; thus, they can lead sentient beings out of the three evil realms and cause them to be born in the three wholesome realms. Moreover, these sutras and Vinaya are supreme and can transform calamity into blessings; thus, they enable beings to transcend the eight difficulties and obtain excellent blessed recompenses. Furthermore, these sutras and Vinaya are the foundation of filial obedience; thus, they can eliminate the karmic retributions of the seven rebellious offenses.

Cangues, fetters, chains, and shackles: because these sutras and Vinaya possess the wondrous function of liberation, they can eliminate sentient beings’ inward and outward sufferings of bondage.

For those with much lust, anger, and delusion, these sutras and Vinaya can give rise to a pure mind, a compassionate mind, and a mind of wisdom; thus, they can eliminate the evil and injurious karmic retributions suffered by sentient beings in the three evil realms.

For those afflicted with many illnesses: in the preceding passage, illness referred to one form of the suffering of sickness. Here, “many illnesses” means that the four great elements oppose one another. Broadly speaking, there are as many as 404 kinds of illness and 84,000 defiling afflictions that torment beings. These sutras and Vinaya inherently possess the four virtues of nirvana—permanence, bliss, self, and purity—and bring forth 84,000 wholesome Dharma gates; thus, they can cure the thousands and tens of thousands of illnesses afflicting sentient beings.

Not acting accordingly means that one commits an offense if one fails to cultivate merit and wisdom as described above. If one’s strength is insufficient for the task, no offense is committed.

From the thirty-first precept, “Not Soliciting Donations,” through this precept, there are nine precepts concerning failure to cultivate merit and wisdom. They must be diligently studied, reverently honored, and upheld. Those who wish to understand them more fully should consult the Brahmadanda Chapter of this sutra.

The Fortieth Precept

ONE MUST NOT DISCRIMINATE WHEN CONFERRING THE PRECEPTS

As a disciple of the Buddha, when conferring the precepts upon others, one must not discriminate among them. All kings, princes, great ministers, civil and military officials, bhikshus, bhikshunis, laymen, laywomen, men and women engaged in sexual misconduct, beings of the eighteen Brahma heavens, devas of the six heavens of the desire realm, those without sexual faculties, those with both sexual faculties, eunuchs, servants, and all ghosts and spirits may receive the precepts. All robes, clothing, and bedding must be dyed in subdued colors consistent with the Way; that is, colors such as blue, yellow, red, black, and purple must be rendered into subdued colors. The clothing of bhikshus must differ from that of ordinary people in the various nations.

When someone comes seeking to receive the bodhisattva precepts, the master must ask, “In this present life, have you committed any of the seven rebellious offenses?” A bodhisattva Dharma master must not confer the precepts upon anyone who has committed one of the seven rebellious offenses. The seven rebellious offenses are: maliciously causing the Buddha’s body to bleed; killing a noble being; killing one’s father; killing one’s mother; killing one’s preceptor; killing one’s acarya; and disrupting the Karman Sangha or the Dharma-Wheel Sangha. If one has committed any of the seven rebellious offenses, one cannot receive the precepts in this present life. Apart from such persons, everyone may receive the precepts.

According to the rules for renunciants, they do not bow to kings, parents, the six classes of relatives, ghosts, or spirits. Anyone who can understand the Dharma master’s words may receive the precepts. If someone travels from a hundred or a thousand miles away to seek the Dharma, but the bodhisattva Dharma master, out of anger or malice, does not immediately transmit the bodhisattva precepts to that person, the master commits a minor defiling offense.

Explanation:

A great being takes universal deliverance as a responsibility and compassion as the fundamental aspiration. When someone comes seeking the precepts, the great being does not oppose that person’s wish, and there is no place where aid is not extended; therefore, no discriminating mind arises. Because the fundamental vow is impartial, no distinctions are made between the noble and the lowly, or between the wise and the foolish, among devas and humans. The mind-ground inherently encompasses the myriad dharmas and therefore gathers in every wholesome mind, whether pure or impure, monastic or lay, lofty or lowly. How much more, then, does a great being regard sentient beings with an impartial mind, looking upon each as an only child? How could there be any selection or discrimination?

The colors favored in the world comprise five principal colors. Monastics are unlike laypeople; therefore, it is said that all their garments must be made of subdued colors so as to accord with the Way. Blue must not be deep blue or light blue, but a dark, muted blue.

Yellow must not be brilliant yellow or pale yellow, but yellow mixed with red, namely, the color of magnolia. Black must not be entirely like the black of a crow or the color of non-Buddhist religious garments, but black mixed with purple, like ripe mulberry leaves; this is called the dark monastic robe. On the basis of these five colors, all must be rendered subdued so as to differ from the five brilliant worldly colors of blue, yellow, red, black, and purple.

The Sutra of Shariputra’s Questions states: “These five colors are used to symbolize the five schools, not for bhikshus to wear. If they wear them, their robes will be the same as the five brilliant colors of the world. How could they be called subdued colors?

How would they differ from worldly clothing? How, then, could one avoid the fault of transforming the kasaya of the Dharma-ending age into the five worldly colors?”

“All the clothing of the people in the various countries” means that although the clothing of each country differs, such differences do not go beyond two kinds: first, differences in style; and second, differences in color. The clothing of this country, China, has wide sleeves and favors all five colors. The clothing of India resembles the garments of Brahma Heaven; its colors correspond to the five colors, though white is preferred for the most part.

The Dharma robes worn by monastics must all be cut into many small pieces, sewn together, and dyed in subdued colors. Thus it is said that monastic Dharma robes must differ from lay clothing. The scriptures have never spoken of lay bodhisattvas wearing monastic robes.

Yet some teachers, failing to understand clearly the intent of the sutras and Vinaya and failing to distinguish the prescribed rules for monastics and laity, transmit the five precepts to laymen and laywomen and allow them to wear the bhikshu’s five-strip kasaya. When transmitting the bodhisattva precepts to laypeople, they then allow them to wear the twenty-five-strip sanghati. This confusion of monastics and laity truly runs contrary to the regulations of the sages.

This matter is explained very clearly in the Discerning and Resolving Doubts Concerning the Three Robes by Master Ciyun, the repentance master of the Song dynasty.

The Sutra on the Upasaka Precepts permits the keeping of three robes so that donors may know them to be robes of the field of merit and garments of freedom from defilement, and may constantly recollect liberation and seek deliverance. It does not permit laypeople to wear them.

Tripitaka Master Yijing personally journeyed to the Western Regions and saw with his own eyes that no shramanera wore a bhikshu’s robe; if any did wear one, it was merely an abuse. Because they had not yet entered the ranks of the Sangha Jewel, they were not yet capable of receiving and wearing the robe of the field of merit. If they wore it, they incurred an offense.

In truth, how could laypeople serve as fields of merit for devas and humans? Nevertheless, lay bodhisattvas must comply with the laws established by the king. They may only dye their garments in subdued colors, or wear them as circumstances permit, but they must especially refrain from elaborate adornment.

If they do not dye them, they commit no offense. Just as the garments of kings, officials, and ministers are each regulated according to their respective ranks, and the same applies to men and women, how could they be confused, with no distinction between white and black? Even sitting cloths and all other articles must be of subdued colors.

This means that, apart from the three robes, a bhikshu must dye all clothing and even bedding in subdued colors. Bedding refers precisely to sleeping garments, curtains, felt caps, mattresses, and so forth.

The Tathagata’s fruition is perfect and his practices complete; the karmic obstacles of many lifetimes have been purified and extinguished. Neither humans and devas nor even Mara, the king of demons, have the power to obstruct him.

Causing the body of a Buddha to bleed is exemplified by Devadatta, who pushed a boulder down upon the Buddha. A fragment of the rock injured the Buddha’s foot; this constituted causing the body of a Buddha to bleed. Although there is no Buddha in the present age, one must still study this matter according to the Dharma.

Parents possess the immense kindness of giving birth and providing nurture, while the upadhyaya and acharya possess the great virtue of giving birth to the precept-body and the life of wisdom.

To split the karma Sangha: “karma” is translated into Chinese as “performing the prescribed procedure to conduct an affair,” while “Sangha” is one of the Three Jewels. The minimum number constituting such a Sangha is eight bhikshus. Within a single great boundary, if those eight are divided into two groups of four, each separately performing the karma procedure for the uposatha and recitation of the precepts, carrying out Sangha affairs, and so forth, this is called a “split.” (The same applies when a community of bhikshunis separately performs a karma procedure.)

To split the Dharma-wheel Sangha: the “wheel” refers to the Noble Eightfold Path. This requires at least nine bhikshus. One proclaims himself to be a Buddha, while the others divide into groups of four and expound the sutras and Vinaya without proper sequence or order, causing others to depart from right view and believe in wrong views. Regardless of whether the Sangha community is within or outside the great boundary, all such acts constitute the offense of splitting the Dharma-wheel Sangha. Bhikshunis alone cannot cause such a split, because their female embodiment entails the five obstacles and people do not believe that a bhikshuni can become a Buddha. Both of the foregoing are instances of splitting the harmonious Sangha.

Among noble beings are noble beings who are still ordinary persons and noble beings of the Lesser Vehicle. Noble beings of the Lesser Vehicle are those who have attained arhatship.

The Nirvana Sutra clearly describes three grades of killing. Killing someone who has attained the fruit of an anagamin belongs to the middle grade of killing, not the highest grade; therefore, it is not one of the five heinous offenses.

For Mahayana bodhisattvas, there are three conditions: some place understanding and practice foremost; some place the mind of faith foremost, namely, those of the Three Worthy Stages and the Four Preparatory Practices; while others simply do not give rise to the mind of the Two Vehicles. This is the bodhisattva mind of non-retrogression. Killing persons who have attained any of these stages constitutes a heinous offense. That is, in addition to the parajika offense, one incurs the further offense of a great heinous transgression—an offense against the Way—because a lower mind has harmed a superior being. Regarding these seven heinous offenses, if one has committed any one of the seven, one cannot receive the precepts.

Nevertheless, the original source, the ground of mind, remains equal, making no distinction between noble beings and ordinary persons, or between good and evil. Yet these persons themselves have turned against their own original ground of mind; therefore, they must sink into the sea of suffering of birth and death. They themselves destroy that ground of mind and extinguish the seedling of bodhi, so the essence of the precepts cannot arise and the wholesome precepts are not engendered. Thus it is said that they cannot receive the precepts.

If ministers, princes, servants, and others leave the household life yet continue to follow worldly etiquette by rendering the services of ministers and the sons of ministers, such conduct must be regarded as bringing disorder to the great supramundane Way. Once they understand the supramundane regulations, they should not follow worldly etiquette. If someone reveres and honors the great precepts of the ground of mind, then regardless of whether that person is noble or lowly, close or distant, it is only necessary that the person understand the Dharma Master’s teachings when the proper bodhisattva precepts are conferred.

Even if someone has traveled a thousand miles to seek the Dharma, with an earnest and sincere mind that deeply aspires to the precept-Dharma, the Dharma Master should instruct that person to repent in accordance with the Dharma and then confer the bodhisattva precepts. If the Dharma Master does not confer the precepts immediately because, with an angry or malicious mind, he opposes the wishes of the Dharma seeker, or because he covets offerings and seeks to sell the precepts, he commits an offense.

Alternatively, the person’s faculties may not yet be capable of bearing the precept-Dharma, or the person may not yet have aroused the resolve to seek the Buddha Way above and transform sentient beings below. The person may entertain thoughts of self-importance and seek offerings, or the person’s mind may not yet be sincere or steadfast and may fail to regard the encounter as difficult to obtain. For example, Master Dharmakshema made a strenuous journey to meet Master Daojin, yet Master Daojin did not immediately confer the proper precepts upon him.

Through the skillful means of a great being, one must first observe a person’s faculties and only then teach, transform, and confer the proper precepts. In this way, both parties generate abundant merit. How could such people be regarded as equal to those who harbor malicious or angry minds?

Not bowing in homage to kings or relatives means that monastics do not follow the rites of householders; once they have left the worldly life, they no longer observe the formalities of worldly people. For monastics are children of the Buddha, guests beyond the dust and toil of the world. Although they may not yet have attained the Way, they already belong among the Three Jewels, overawe the hosts of Mara, and receive the refuge of Sakra.

If, on the contrary, they were to pay such homage, the dignity and proper order of the Sangha Jewel would be lost. Once the Sangha Jewel became deficient, where could devas and humans seek refuge? Monastics must diligently practice the Way to repay the four benefactions.

On behalf of rulers and relatives, they venerate the Three Jewels and pray for peace in the nation and security among the people. This is the consummate loyalty and filial devotion of monastics, and it also manifests the great rite by which monastics honor rulers and relatives. How could it be equated with the trifling ceremonies of worldly propriety, in which kneeling and folding one's hands are considered loyalty and filial devotion?

The Treatise on the Conformity of Correct Principles states: “The king of a nation is its sovereign. Bhiksus should not be expected to pay homage to him, lest the king's virtue be impaired and his life shortened.” In ancient times, King Udayana listened to the slanderous accusations of a treacherous minister and ordered Pindola to be expelled. The king often came to inquire after and visit him, but the Venerable One did not rise to welcome him.

The king consequently conceived an evil thought: “When I go today, if he does not rise to welcome me, I shall put him to death.” Pindola clearly perceived the king's evil thought. When the king came, he reflected: “If I rise, the king will lose his merit, impair his virtue, and even forfeit his throne. If I do not rise to welcome him, the king will kill me.

That offense would be still graver, and he would certainly fall into hell. It is better that the king lose his throne than fall into hell.” When Venerable Pindola saw the king coming, he immediately rose to welcome him. Seven days later, the king lost his throne and was captured and imprisoned for seven years by the king of the Kingdom of Ucayana.

Master Nanshan said: “Since the stream of Dharma flowed eastward, it has been suppressed three times and restored five times. This was not because the eras themselves were benighted, but because tyrannical rulers issued commands contrary to morality and the laws of the land, as well as to the ethical principles governing human relationships, thereby incurring the censure of historians. Principle and circumstance were placed in opposition through adherence to ancient conventions.

Thus, in the sixth year of Emperor Cheng of the Eastern Jin dynasty, Yu Bing served as regent while the emperor was still young, and an imperial edict was issued requiring members of the Sangha to bow in homage. At that time, the Department of State ordered He Chong, Xie Guang, and others to submit memorials arguing that such bowing was improper. After three exchanges, the debate finally ended.

Moreover, at the beginning of Emperor An's reign, Grand Commandant Huan Xuan submitted a memorial demanding that members of the Sangha prostrate themselves. Director of the Secretariat Huan Qian, Wang Mi of the Central Secretariat, and others remonstrated: ‘Although sramanas inwardly possess the utmost reverence, Your Majesty should not compel them outwardly to bow before you.’ Their work of teaching and transformation is greater than that of government officials, and their aspiration transcends the various nations.

Therefore, there is no ruler of any nation who does not bow to them. This is because the Way abides in what is worthy of reverence and does not discriminate between honoring or slighting people according to their status.

“Huan Xuan also sent a letter to Dharma Master Huiyuan. Huiyuan then composed the Treatise on Why Sramanas Do Not Pay Homage to Rulers in five sections, whereupon the matter finally came to an end. Emperor An restored the government and once again honored Buddhism.

“In the seventh year of Emperor Taiwu of Northern Wei, the Daoist Kou Qianzhi and Minister of Works Cui Hao slandered the Buddhadharma. The Wei emperor listened to them and issued an order to eradicate the Buddhadharma and execute sramanas. Later, the Wei emperor encountered the sramana Tanshi, bowed in apology, and repented.

The emperor was then stricken with a violent illness, whereupon he ordered the execution of the entire Cui clan and restored Buddhism. After the Jin dynasty lost the Central Plains, the country was divided into sixteen small kingdoms, yet the Buddhadharma was revered and trusted everywhere. Only when Helian Bobo occupied Xiazhou was there extreme tyranny, for he took pleasure in killing.

He wore an image upon his back and forced members of the Sangha to bow to him. Later, he was struck dead by lightning. After he had been buried, lightning struck again and exposed his corpse upon the ground.

His son Chang succeeded him, breached the city of Chang'an, and destroyed the Buddhadharma, killing members of the Sangha whenever he encountered them. When the sramana Tanshi was struck with a blade, it could not cut him. Because of this, Chang changed his mind and reflected upon his conduct.

He was later destroyed by the Northern dynasty, the Later Wei. Emperor Wu of Northern Zhou initially had faith in the Buddhadharma, but later listened to the slanderous accusations of the Daoists Zhang Bin and Wei Yuansong and sought to eradicate Buddhism. Dharma Master Dao'an composed the Treatise on the Two Teachings in opposition.

Emperor Wu of Zhou became enraged and eradicated both Buddhism and Daoism. In less than five years, Emperor Wu died and fell into the great hell. Emperor Taiwu, founder of the Tang dynasty, dismissed both Buddhism and Daoism and compelled members of the Sangha to bow to the sovereign.

Wei Xiu and Daoxuan submitted memorials, together with remonstrances from hundreds of officials, all maintaining that this should not be done. In the fifth year of the Huichang era during Emperor Wuzong's reign, the Daoists Liu Xuanjing and Zhao Guizhen attacked Buddhism and demolished monasteries. These events are recorded in full in the Expanded Collection for the Propagation and Clarification of Buddhism and the Book on Not Paying Homage to Worldly Teachers.

They are mentioned here only briefly so that the respective duties of monastics and laity may be understood.”

I fear that monastics in the Dharma-ending age, their minds craving fame and profit, may abase themselves, willingly become servile, and yet feel no shame—kneeling with folded hands before princes and paying wholehearted homage to dukes and ministers. This truly disgraces the Dharma gate and injures the true teaching.

One must not bow to ghosts and spirits. As recorded in the Treatise on the Conformity of Correct Principles: “Even the devas dare not expect Buddhist upasakas to bow in homage to them.” Long ago, Vaisravana, the Heavenly King of the North, invited Venerable Maudgalyayana, Venerable Sariputra, and five hundred members of the holy Sangha to the palace of the Heavenly King for a vegetarian offering. He addressed the Venerable Ones, saying: “From this time onward, whenever ordained monastics come to my shrine, they should bestow verses of blessing upon me.

My retinue will sincerely protect the true Dharma, so that the Buddha's disciples, whether lay or monastic, may never at any time harbor thoughts of harming or afflicting others.” Those who delight in venerating heavenly spirits are no different from followers of non-Buddhist paths. One should not bow even to heavenly kings, much less to other ghosts and spirits. When homage was paid to the Heavenly Honored One, the other images toppled to the ground.

The Vaipulya Sutra states: “One must not perform sacrifices to supplicate ghosts and spirits, nor may one treat ghosts and spirits with contempt.”

The Upasaka Sutra states: “If Buddhist upasakas make offerings to ghosts and spirits for the sake of building a house or preserving their lives, they do not lose the precepts. If they wholeheartedly bow to the ghosts and spirits of non-Buddhist paths, they lose the precepts. Yet when making offerings and supplications, they must not kill living beings.”

Precept Forty-One

BECOMING A TEACHER FOR PROFIT

When a disciple of the Buddha teaches another person and inspires faith in the Three Jewels and the bodhisattvas, serving as that person's precept instructor, and sees that the person wishes to receive the precepts, the disciple should instruct the person to invite two teachers: an upadhyaya and an acarya. The two teachers should ask the person seeking the precepts: “Have you committed any of the seven rebellious offenses?” If that person has committed any of the seven rebellious offenses in the present life, the teachers should not transmit the bodhisattva precepts to that person.

If the person has not committed any of the seven rebellious offenses, the precepts may be conferred. If the person has violated any of the ten major precepts, that person should be instructed to repent. Before images of the Buddha and the bodhisattvas, throughout the six periods of day and night, the person should recite the ten major precepts and the forty-eight minor precepts, and should bow to the thousand Buddhas of the three times, until an auspicious sign appears. Whether after one day, seven days, twenty-one days, or as long as one year, the person must behold an auspicious sign.

Auspicious signs refer to seeing the Buddha come and stroke one’s head, seeing radiant light, seeing precious flowers, and seeing various other signs; then one’s offenses are immediately extinguished. If one does not see an auspicious sign, then even though one repents, one’s offenses are not extinguished. In this present life, even if this person receives the precepts, they will not obtain the precepts, but receiving the precepts will still bring increasing benefit.

If one has violated any of the forty-eight minor precepts, one must confess and repent before another person, and the offense will immediately be extinguished. This is not the same as the seven heinous offenses. The precept master should therefore admonish and remind the recipient.

In this bodhisattva Dharma, every point must be thoroughly understood.

If one acts as a precept master without understanding the Mahayana sutras and Vinaya; without understanding what is minor or grave, what constitutes an offense and what does not; without understanding the Truth of the Supreme Meaning, the Seed-Gathering Nature, the Nurturing Nature, the Nature-Seed Nature, the True Dharma Nature, the greater and lesser practices of contemplation, and the entering into and emerging from the ten branches of dhyana therein; and without clearly understanding every meaning of all these Dharma practices, one is unfit to do so.

If a bodhisattva, for the sake of material gain or fame, seeks with an evil and covetous mind, craves offerings and numerous disciples, and falsely assumes the appearance of understanding the Mahayana sutras and Vinaya, that person deceives himself and also deceives others. If he then serves as a master who transmits the precepts to others, he commits a minor defiling offense.

Explanation:

Because one does not truly understand, yet covets fame and honor, one has already gone astray oneself and then causes many others to become deluded. Even if one truly understands, if one schemes to obtain offerings, one ruins oneself and causes others to be ruined. Such an offense is by no means slight. This is truly not the dignified conduct of teaching and transforming beings, and it directly contradicts the practice of giving material wealth and Dharma. Therefore, the Akashagarbha Sutra states: “Fame and material gain are the roots of all offenses.”

A great being teaches and transforms people, causing them to arouse a compassionate mind and firmly believe that they will attain Buddhahood. If they wish to seek and receive the great precepts of the Mind-Ground, they should be instructed to invite two masters. The two masters must ask them: “In this present life, have you committed any of the seven heinous offenses?” The seven heinous offenses are offenses that obstruct the noble path.

“Heinous” means acting contrary to the original source of the mind-ground; therefore, one cannot obtain the precepts. If the person has never previously received the precepts, this means that they must not have killed either of the two masters—the upadhyaya and the acharya. If they have already received the Mind-Ground Precepts and then commit any of the seven heinous offenses, they are not permitted to repent.

If one is a shravaka who now arouses the great mind and seeks to receive the true precepts, although shravakas recognize only the five heinous offenses and do not include killing one’s master, one must still question that person concerning the heinous offense of killing a master.

An earlier passage in the sutra states: “Invite only one master,” whereas here it says “two masters.” Both are correct. However, since no clear passage describing the invitation of masters has been found, one follows the Bodhisattvabhumi Sutra and the Jeweled Necklace Sutra, which state: “Invite only one master,” and receives the precepts before images of the Buddha and bodhisattvas. The precept-transmitting master sits to one side and must not sit behind the Buddha image.

Whenever one serves as a guiding master and exemplar, one must thoroughly understand all the procedures for receiving the precepts taught in the sutras and treatises. However, the method of receiving the precepts taught in this sutra was lost long ago. One must therefore rely upon the Bodhisattvabhumi Sutra and the Jeweled Necklace Sutra and personally investigate the matter with clarity.

One should not appoint oneself as a master, for it will be difficult to avoid the fault of acting contrary to the teachings. Not knowing oneself, one may cause others to remain unable to obtain the precepts for their entire lives.

In recent times, the two Vinaya masters Huaisu and Zhixu compiled the Essential Collection of Disciplinary Rules, in which the procedure for receiving the precepts is very simple and clear. It also contains methods of instruction, guidance, encouragement, and exhortation for arousing the mind, but one must examine each person’s capacities and exhort them appropriately.

If a person has violated any of the ten grave precepts—that is, if someone who has previously received the Mind-Ground Precepts violates any one of the ten grave precepts—that person incurs an offense.

“The thousand Buddhas of the three times” means that in each of the three times—past, present, and future—there are a thousand Buddhas (see the Sutra of the Thousand Names of the Buddhas). If one has violated these prohibitory precepts and, with utmost sincerity and earnestness, bows to the Buddhas and repents, the dark karma of violating the precepts is removed and extinguished, and the essence of the precepts becomes free from obstructing veils.

Even when one is no longer bowing, it will naturally shine forth, just as the moon appears when the clouds disperse; therefore, one sees light. The bodhisattva mind-ground is also opened and brought forth; therefore, one sees precious flowers. All offenses are extinguished, and, being in their very essence emptiness, they are transformed into virtues of the nature as numerous as the sands of the Ganges; therefore, one sees tens of thousands of other signs.

Emptiness is True Emptiness, the true mark of reality. The true mark has no other mark; it is precisely the mark of these offenses. If a practitioner realizes that this true mark is originally empty, there is no offense that will not be extinguished and no virtue that will not be revealed.

That practitioner becomes equal to the Greatly Awakened One and is a true child of the Buddha. Therefore, the Buddha comes and strokes the practitioner’s head. If the practitioner’s mind is not earnest and fervent in sincerely beseeching and repenting, no auspicious sign will be seen.

Even if one repents, if one’s mind is not sincere, the offense will not be extinguished and the essence of the precepts will not be perfected. How, then, could the goodness of the precepts arise? This is why it is said that there is no benefit.

“Receiving the precepts will still bring increasing benefit” means that it is not forever without benefit. Although one does not obtain the precepts at present, through the power of repentance, one will still gain increasing benefit in the future. Later, if one repents with an earnest and fervent mind, remains remorseful without interruption, beseeches with utmost urgency, bows one’s head, and sincerely repents of one’s offenses, then even offenses as high as Mount Tai will collapse.

One should continue repenting in this way for one year, two years, or three years; whenever one sees an auspicious sign, one obtains the precepts. Once an auspicious sign has been seen, the causes, conditions, and offenses have been extinguished; one must not give rise to attachment. If one allows the mind to cling to the auspicious signs, one creates favorable conditions for Mara to cause disturbance.

Therefore, the sutra states: “If one gives rise to attachment to an understanding deemed noble, one will immediately fall prey to all manner of deviations.”

“Before another person” means that one who commits a minor offense need only disclose, confess, and repent before a single bodhisattva bhikshu, whereupon the offense is immediately extinguished. There is no need to see an auspicious sign, because this is not the same as the seven heinous offenses.

Although the preceding passage instructs those who have committed the seven heinous offenses to repent, even if they receive the precepts in this present life, they will not obtain them. Here it says that one who has violated the ten grave precepts and sees an auspicious sign has extinguished the offense, while one who has committed a minor offense need only seek to confess and repent before another for it to be removed. Therefore, it is said that these are not the same as the seven heinous offenses.

“Every point must be thoroughly understood” means that each and every matter must be understood clearly and distinctly. Regarding these offenses—whether repentance is permitted or not, and whether the precepts can be obtained or not—each point must be skillfully and clearly understood before one is qualified to serve as a master of others. There are, however, three methods of repentance:

1. Repentance according to prescribed procedure

2. Repentance through obtaining signs

3. Repentance through non-arising.

Repentance according to prescribed procedure means that one who has committed an offense must, with utmost sincerity and earnestness, practice throughout the six periods of day and night, seeking purification of the three karmas. Before images of the Buddha and bodhisattvas, one openly discloses one’s offenses and earnestly repents.

Repentance through obtaining signs means concentrating the mind, calming the heart, and bringing deluded thoughts to an end, with the appearance of a sign as the appointed criterion. Within the place of practice, one may see the Buddha come and stroke one’s head, see rays of light, see precious flowers, or see various auspicious signs in a dream. If one sees any one of these signs, the offense is immediately extinguished.

Repentance through non-arising means that all karmic offenses arise from the inverted and deluded mind. One clearly knows that one’s own mind is originally unborn and that offenses and merits are originally without a master. One contemplates the true mark of karma, sees the source of offenses, and realizes that the Dharma realm is perfectly interfused and true suchness is pure. Therefore, the sutra states: “If one wishes to repent, one should sit upright in a dignified manner and contemplate the true mark. Offenses are like frost and dew; the sun of wisdom can dispel them.” This is precisely its meaning.

Question: The true mark is without marks; how is it to be contemplated?

Answer: Contemplate by means of non-contemplation. Contemplate the mark of marklessness. Because the mark is markless, contemplate the contemplation of marklessness. If, apart from contemplation, there is a separate true mark, and apart from the true mark, there is a separate contemplation, then this is not contemplation of the true mark.

Repentance performed according to prescribed rites can eradicate offenses arising from violations of the precepts. Repentance through beholding auspicious signs can eradicate offenses intrinsic to one’s nature. Repentance based on non-arising can eradicate the offenses of ignorance and afflictions.

Although there are three methods of repentance, they do not go beyond the phenomenal and the noumenal. The first two methods pertain to the phenomenal, while the last pertains to the noumenal.

The Great Calming and Contemplation states: “Phenomenal repentance is repentance for the path of suffering and the path of karma. Noumenal repentance is repentance for the path of ignorance and afflictions.” The Sutra of Golden Light also records three methods of repentance to be cultivated concurrently, of which repentance based on non-arising is primary. The second is repentance through auxiliary conditions, comprising the principal practice and auxiliary practices; like food of excellent and precious quality, it enables one to realize the principle more swiftly.

Although this sutra does not teach the method of repentance based on non-arising, one should understand that the truth of the Ultimate Meaning is non-arising. One may also cultivate the first two methods as auxiliary practices of the path. For example, the Master of Nanyue established the Mark-Based Practice of Peace and Joy: without entering samadhi, one merely recites sutras and upholds mantras, yet may still behold supremely wondrous forms and marks.

This is precisely what this sutra means by worship and recitation during the six periods of the day and night. Through diligent and earnest repentance, one may have the Buddha come and stroke one’s crown, and so forth. The Dharma of repentance is exceedingly subtle; one must consult an enlightened teacher and learn the procedures and methods of repentance before entering the bodhimanda and carrying out its rites.

These three methods of repentance have been clearly recorded in the sutras, treatises, and commentaries, and so they are not repeated here. The restoration of the essence of the precepts is repentance for the path of karma. The purification of the eyes, ears, and other faculties is repentance for the path of suffering.

The characteristics of lightness and gravity, right and wrong, mean that regarding these correct precepts of the mind-ground, even the slightest transgression defiles the original mind. If one performs repentance before an appropriate person, purity is immediately restored; therefore, it is called a light offense. If one commits a grave transgression, one immediately loses the precepts and must behold auspicious signs before the offense can be eradicated; therefore, it is called a grave offense. Here, one must discern light and grave offenses clearly and analyze precisely what constitutes a transgression and what does not. This is called skillfully understanding names and characteristics.

The truth of the Ultimate Meaning means that the essence of these mind-ground precepts is quiescent: it is neither grave nor light, yet grave and light are distinctly clear. Its nature is empty, open, and luminous: it is neither right nor wrong, yet right and wrong remain distinctly clear. It transcends the two extremes, yet is ever quiescent and ever illuminating, clearly revealing the principle of the Middle Way and cutting off thought and discursive deliberation. Therefore, it is called the truth of the Ultimate Meaning. This is called skillfully understanding the principles of the precepts.

Thus, the Treatise on the Great Perfection of Wisdom states: “When a bodhisattva practices the principle of the Ultimate Meaning of these precepts and, through the wisdom of the Middle Way, enters into the essence of all dharmas, there is no precept that is not complete. This is the full ordination.”

If one does not understand the characteristics of the precepts, how can one comprehend observance and transgression? If one does not understand the principle, how can one know the precepts of the original source of the mind-ground? Among these six natures, the nature of the cultivation seed corresponds to the stage of the Ten Abodes. The Copper Jeweled-Wheel Bodhisattva is precisely the Ten Minds of Initial Resolve discussed above. Bodhisattvas at this stage first enter through the Ten Faiths, investigate the principle of ultimate truth, cultivate the contemplation of emptiness, open the wisdom-eye, accomplish the wisdom of all phenomena, and attain the stage of non-retrogression; therefore, this is called the stage of Abiding.

The nature of nurturing and the nature of the nature-seed: these two natures together correspond to the stage of the Ten Practices. The Silver Jeweled-Wheel Bodhisattva is precisely the Ten Nurturing Minds discussed above. From ultimate truth, bodhisattvas at this stage enter conventional truth to work for the benefit of beings. They diligently cultivate the auxiliary path of contemplation of provisional existence, distinguish the differing seed-natures of the ten realms, nurture the sacred embryo, clearly perceive the principle of conventional truth, open the Dharma-eye, and accomplish the wisdom of the varieties of the path. From the preceding Ten Abodes, they bring forth true realization of the principle and, from here, advance upward; therefore, this is called Practice.

The indestructible nature and the nature of the path-seed: these two natures together correspond to the stage of the Ten Dedications. The Gold Jeweled-Wheel Bodhisattva is precisely the Ten Vajra Minds discussed above. Such a bodhisattva cultivates contemplation of the Middle Way and establishes the path of effortless activity.

Practice and vows, as well as phenomena and principle, all become harmoniously integrated. The bodhisattva enters the ocean of the Dharma realm, dedicating phenomena toward principle, and even dedicating both that which cultivates and that which is cultivated back to the Dharma realm. Because the essence of this nature is like vajra, it cannot be destroyed.

Since it begins with correct cultivation, it is called the Path; since it subsequently aspires to produce the fruit of Buddhahood, it is called the Seed.

The nature of the true Dharma is also called the nature of the Buddha-seed. This nature pertains to the stages of the Ten Grounds, Equal Enlightenment, and Wondrous Enlightenment. From the First Ground through the Tenth Ground, bodhisattvas employ contemplation of the Middle Way and use wisdom to sever delusions at an exceedingly profound level. On each ground, they destroy one portion of ignorance and reveal one portion of the Three Virtues. Thus, they enter the Ten Grounds, open the Buddha-eye, and accomplish the wisdom of all modes. They are called Lapis Lazuli Jeweled-Wheel Bodhisattvas.

Upon examination, the Garland Sutra additionally sets forth the nature of Equal Enlightenment and the nature of Wondrous Enlightenment. Through deeply entering contemplation of the Middle Way, one penetrates beginningless ignorance, exhausts it to its very source, and knows it completely, without limit. Having severed the final portion of extremely subtle ignorance, one then ascends the summit of the mountain of the Middle Way and bids farewell to the parents of ignorance.

One is called a Superior Being and a Mani Jeweled-Wheel Bodhisattva; this is precisely the stage of Equal Enlightenment. With ultimate liberation, the mind shines of itself and thoroughly comprehends all dharmas. Wondrous wisdom illuminates the very source of the mind’s essence; the habitual tendencies of ignorance no longer remain, and one abides serenely, no longer bound.

Thus, it is said that there are no further delusions to sever; one is quiescent yet ever illuminating. A sage among sages, one is called an Unsurpassed Being. This is the Crystal Jeweled-Wheel Bodhisattva, precisely the ultimate fruit of Wondrous Enlightenment, the stage of Buddhahood.

Here there are many subtle modes of entering and emerging from contemplative practice. This means that, as recorded in the preceding section, throughout the stages of the Three Worthies and Ten Sages, the application of meditative contemplation differs according to whether a person’s faculties are sharp or dull, and there are slight differences in skillful means. Those of sharp faculties skillfully apply little effort, while those of dull faculties employ many unskillful expedients, expending much effort in applying various samadhis to enter and emerge.

Therefore, this is called contemplative practice.

The ten factors of dhyana mean that within the Four Dhyanas, apart from factors repeated across multiple levels, there are ten factors:

1. The factor of initial application

2. The factor of sustained examination

3. The factor of joy

4. The factor of bliss

5. One-pointedness of mind

6. Inner tranquility

7. The factor of equanimity

8. The factor of mindfulness

9. The factor of wisdom

10. Neither suffering nor pleasure.

Although these ten are worldly dhyanas, they can enable one to enter the stages of the Worthies and Sages. “All practices” is a general conclusion concerning the meritorious practices of advancement discussed in the preceding passage. “All Dharma gates” refers to such methods of contemplative practice.

These are clearly set forth in the Sutra of the Garland of the Primary Activities. If, with respect to each Dharma, one does not thoroughly understand its purport, then unless one is seeking profit, one is acting out of delusion. To serve as a precept master and transmit the precepts to others without understanding is like a mediocre physician treating an illness: one will surely bring misfortune upon the patient, causing death or aggravating the illness.

It is also like a person who cannot see the road leading others; how could disaster be avoided? They will certainly fall into a deep pit. For only a little fame and profit, one brings calamity upon oneself for an entire lifetime.

If one’s mind has not been imbued with the Dharma of the precepts, yet one treats it lightly and, knowing nothing, causes others to become confused about the Dharma body and wisdom-life, this is truly no small matter. Therefore, this is universally prohibited: if one does not understand, one immediately commits an offense.

Because the mind seeks material gain and reputation, it is called wrongful seeking. A mind greedy for gain and never content is called excessive seeking. One who studies under a teacher is called a disciple, literally a “younger brother.” Because one’s understanding is born from the teacher, one is called a disciple, literally a “child.” Inwardly, not comprehending the purport of the sutras and Vinaya and feeling no shame is to deceive oneself. Outwardly, feeling no shame before others and putting on a false appearance of understanding in order to deceive them is to deceive others.

The preceding forty-first precept made clear that, because one may act as a teacher without knowledge, a precept was established as an admonition. This precept speaks generally of transgressing for the sake of gain and support. From this it may be understood that both meditative contemplation and doctrinal learning are included.

If one has no greed for gain and is not conceited about reputation, yet is willing to act as a teacher and accepts the role of teacher, one does not transgress. But if one does not understand even a single sentence, a single verse, or a single section of the Vinaya, yet acts as a teacher and transmits the precepts to others, how could one not incur an offense? Therefore, the Commentary on the Meaning states: “In speaking of a teacher, one must necessarily discuss the fulfillment of virtue and spiritual practice.

Such a person is an ordained bodhisattva fully endowed with five virtues:

1. Upholding the precepts

2. Ten summer retreats since ordination for a monk, and twelve for a nun

3. Clearly understanding the Vinaya-pitaka

4. Being thoroughly versed in the Dharma of meditation, concentration, and contemplation

5. Penetrating the Treasury of Wisdom.”

Upholding the precepts is as described in the Ten Vows and the Five Firm Resolutions.

Ten summer retreats means having completed ten summer retreats after receiving the full precepts. As for understanding the Vinaya-pitaka: the Vinaya includes both Mahayana and Hinayana; offenses include offenses evil by nature and offenses arising from prohibition; there are restraint and action, observance and transgression. Precepts include those associated with the Path and those associated with concentration; mundane and supramundane; liberation and individual liberation; the three precepts, five precepts, eight precepts, and ten precepts; those for laypeople and those for monastics; distinctions between men and women; the 250 precepts and 348 precepts; extending to the five hundred precepts, three thousand regulations, and eighty thousand rules.

How vast indeed, as set forth in the Great Canon! Although they are said to be inexhaustible, one who acts as a teacher must be thoroughly versed in them all before being able to avoid errors and transgressions.

Being thoroughly versed in the Dharma of meditation, concentration, and contemplation is a general designation for all dhyanas, concentrations, and samadhis. All arise from collecting the mind through upholding the precepts. Deluded thoughts then cease and become still; one turns the illumination inward into spacious emptiness, skillfully understands entering and emerging, clearly comprehends the sinking and arising of each thought, and remains far removed from all thoughts of torpor and distraction.

Penetrating the Treasury of Wisdom means encompassing the myriad dharmas and thoroughly comprehending their source and culmination; contemplatively gathering their meanings, whether pertaining to mind or objects, phenomena or principle; penetrating their subtle meanings; and teaching in accordance with beings’ capacities without obstruction.

The Treatise Revealing the Hidden states: “What is precious is that these five virtues be fully present. Yet in the final age, it is difficult to find anyone in whom all five virtues are complete. Though some have not accumulated the requisite number of years since ordination, if they possess virtuous conduct, they too may act as teachers.

This is still better than those who have many years since ordination but know nothing and are unable to teach others.” If a person possesses wisdom but lacks concentration, then even though that person has understanding, they cannot act as a teacher. Yet such a person is still better than one utterly without meditative concentration, who is like a mute goat and cannot expound the Dharma. If this is not understood, then establishing a precept platform and transmitting the precept Dharma is certainly no small responsibility.

Acting under the net of ignorance, both the one who confers the precepts and the one who receives them will be unable to avoid guilt. One must be cautious!

The Forty-second Precept

EXPOUNDING THE PRECEPTS TO EVIL PERSONS

As a disciple of the Buddha, one must not, for the sake of gain and support, expound this Great Precept of the thousand Buddhas before those who have not received the bodhisattva precepts, or before non-Buddhists, evil persons, or those holding wrong views, with the exception of kings. Evil people who do not receive the Buddha’s precepts are called animals. Life after life, they are born without encountering the Three Jewels. They are no different from insentient wood and stone and are called non-Buddhists. Those holding wrong views are no different from trees and plants. If a bodhisattva expounds the precepts taught by the Seven Buddhas before such people, the bodhisattva commits a minor defiling offense.

Explanation:

A Precept Master who does not understand beings’ capacities and thus does not expound the precepts in an appropriate manner lacks the eye of wisdom. If a person’s capacity and power of the Path are not yet sufficient to receive the precept Dharma, conferring the precepts upon that person will cause them not only to gain no benefit but also to fall into lower realms. If the precepts are explained to them beforehand, they may later receive them with a dismissive mind; or, not yet having aroused the Great Mind, they may hear them and give rise to slander. In general, those who do not receive the Mahayana precept Dharma, those who cling to worldly views and knowledge, and those who remain obstructed by the Hinayana teachings are all called evil persons.

To expound the precepts before non-Buddhists, evil persons, and those holding wrong views is not only without benefit but also brings harm upon oneself. It truly scorches the sprouts of their bodhi-seeds.

“Expound” means to recite and teach, to explain and teach, or to explain orally; to confer the precepts upon them; or to allow them to participate in the uposatha assembly and listen to the exposition of the precepts. Yet this Great Precept of the thousand Buddhas, transmitted above, is not something that those who have not aroused the mind of bodhi—much less non-Buddhists and evil persons—are capable of receiving or hearing. Because they are not vessels for the Dharma, they are like a container not made of vaidurya, which cannot hold a lioness’s milk. If later they abandon the wrong and return to the right, and arouse the vast mind, only then may the precepts be explained to them.

A king is honored by all the people of the realm. The Tathagata entrusted kings with the duty of providing external protection for the Three Jewels. Therefore, whether the precepts are Mahayana or Hinayana, the Buddha permitted them to be explained to kings. Apart from them, the precepts must not be explained to anyone who lacks faith or who has not received the Great Precept transmitted by the thousand Buddhas.

The Nirvana Sutra records: “Long ago, on the fifteenth day, while the Sangha was holding the uposatha, a young boy secretly hid in a secluded place and furtively listened to the exposition of the precepts. A mighty Vajra spirit struck the boy with his vajra-club and shattered his body into dust and ashes.” One should know that a teacher cannot fail to be cautious and circumspect. Because such people do not know how to distinguish good from evil, what is wholesome from what is unwholesome, or the worthy from the foolish, they are likened to animals.

Because they do not receive the Great Precept of the mind transmitted by the thousand transformation Buddhas, they are said to have lost the seed of bodhi. One should know that wherever they are born, they do not encounter the Three Jewels. Although they may be among human beings, they have no mind directed toward the great supramundane Path; hence they are said to be like insentient wood and stone.

They continue from delusion into delusion, and their six faculties remain dull; hence they are said to be no different from trees and plants.

Although this precept of the mind-ground was spoken alike by the Buddhas of the three times, more immediately it has been transmitted from the Seven Buddhas down to the present. Precisely because its intimate transmission is recognized, one must carefully choose recipients and honor the precept. One must not treat it lightly by expounding it to non-Buddhists or to those who have not received the precept Dharma, thereby even causing harm to others. Such an error is not minor.

The preceding precept was established by the Buddha to require discernment in choosing recipients. This precept concerns evil persons and explicitly sets forth discernment within the failure to discern. Previously, not discriminating represented universally pervasive compassion.

Now, the necessity of discrimination signifies the complete possession of the eye of knowledge and the eye of wisdom. Therefore, one must be cautious and must not commit the error of failing to discern by recklessly transmitting the Great Precept of the mind-ground to evil and foolish people. One might instead claim that one is compassionate and is enabling them to plant wholesome seeds.

Even if they do not give rise to slander, they have no intention of studying the precept Dharma and do not understand the Buddha’s Vinaya teachings concerning allowances, prohibitions, observance, and transgression. Once they are confused about observance and transgression, they will inevitably fall into the three evil paths. Thus, although wholesome roots are planted, they instead ripen into evil fruit.

To confer the precepts in this manner is not only foolish but is also done for fame and gain.

If one truly wishes to enable others to plant wholesome roots, one should teach them to take refuge in and revere the Three Jewels. Regarding the five precepts, one should examine which portions they are capable of receiving and only then transmit those portions to them. Alternatively, one may confer upon them the eight fasting precepts, teaching them to make vows and dedicate the merit toward unsurpassed bodhi. Would this not benefit them more than the former course?

The Forty-third Precept

SHAMELESSLY

ACCEPTING OFFERINGS

As a disciple of the Buddha, if one has faithfully left the household life and received the Buddha’s true precepts, but deliberately gives rise to the intention to violate the prohibitory precepts, one must not accept any offerings from donors. Nor may one walk upon the king’s land or drink the king’s water.

Five thousand great ghosts constantly stand before that person and say: “You are a great thief.” If that person enters a dwelling, city, town, or house, the ghosts constantly sweep away that person’s footprints. Everyone in the world reviles that person and says: “A thief within the Buddhadharma!” No sentient being wishes to see that person. One who violates the precepts is no different from animals or trees. If one deliberately transgresses the true precepts, one commits a minor defiling offense.

Explanation:

When one personally bears offenses, what merit could one have with which to support others? Failing to repent earnestly and diligently is to be a person without shame or remorse. To wrongfully accept offerings from the faithful is to harm oneself and cause harm to others; how could such an offense be considered light?

Having brought forth complete faith in the Three Jewels and left the household life to study the Way, how could one then deliberately transgress and destroy the Buddha’s true precepts? The land and water of the king’s realm are intended to be bestowed upon the virtuous people of the country. If a practitioner violates the prohibitory precepts, what virtue of precept remains?

Thus, although the land is vast, there is no place upon it for a precept-breaker to set foot. Although water fills the rivers, even a single drop drunk by a precept-breaker is difficult to digest, much less the offerings of faithful donors, the four requisites, and the property of the permanently abiding Sangha of the ten directions. How could such a person be worthy of receiving them?

Even if one commits a minor defiling offense, one must quickly repent in accordance with the Dharma; only then may one rightfully consume the offerings of the faithful. The Great Treatise states: “A bodhisattva is endowed with five hundred precepts. It should be understood that these forty-eight precepts are the very foundation of the precepts.

If a practitioner strictly upholds the precepts, five thousand benevolent spirits protect that person; if the practitioner transgresses them, five thousand great ghosts follow at that person’s side.” This is like one who holds an exalted position in the world and is accompanied and protected by servants, carriages, horses, and attendants; yet once that person violates the king’s law, that person is also placed in stocks, shackles, and chains like an ordinary subject.

This clearly distinguishes the paths of good and evil, which are inherently evident. The first prohibition against those who violate the precepts is that they may not tread upon the king’s land and are called great thieves, because they have impaired and transgressed the Great Precepts of the thousand Buddhas.

Sweeping away the footprints means that one who destroys the precepts cannot rise to a higher state and, like a turtle dragging its tail, defiles dwellings and roads.

A thief within the Buddhadharma means a practitioner who has violated the precepts yet feels no shame within the Buddhadharma, who steals the wearing of the Buddha’s Dharma-robes, steals the food of the Buddhadharma, and harms the Buddhadharma; therefore, such a person is called a thief. Those who uphold the precepts and preserve the deportment and prohibitory precepts are looked up to by everyone, whereas the appearance of one who violates the precepts becomes withered and diminished, and sentient beings dislike seeing that person.

One who does not understand the Dharma of upholding and the Dharma of transgression is no different from other sentient beings. If the body lacks the essence of the precepts, how is it different from wood or stone? What benefit, then, is there in living? One’s merit and virtue diminish day by day, and after death one falls into the Avici hell, unable to escape even after the kalpa has ended. Because one has violated this precept, the offense is determined according to the particular transgression. If one refuses to repent in accordance with the Dharma and, without shame or remorse, deceitfully accepts offerings from donors and benefactors, one commits a minor defiling offense.

Concerning the protection of five thousand ghost-spirits: for each precept, Lord Sakra commands ten spirits to protect the person who upholds it; thus, for five hundred precepts, there are five thousand benevolent spirits. Moreover, a person naturally has spirits upon the two shoulders who accompany that person from birth and constantly provide protection, yet such protection necessarily depends upon steadfastness of mind. When guarding spirits are present, one is strong and courageous. If one’s observance of the precepts is not firm, the guardians become fearful; how could the spirits appointed to protect one not return to the heavens, and how could the five thousand great ghosts not stand before that person?

Precept 44

FAILURE TO MAKE OFFERINGS TO THE SCRIPTURES

As a disciple of the Buddha, one should always single-mindedly receive, uphold, read, and recite the Mahayana sutras and Vinaya. One should flay one’s skin to make paper, draw one’s blood to make ink, use one’s marrow as liquid, split one’s bones to make pens, and transcribe the Buddha’s scriptural teachings. One should strip bark from trees to make paper upon which to transcribe the sutras and Vinaya, and use gold, silver, priceless incense and flowers, and all manner of precious jewels to make cases and chests in which to keep the sutras and Vinaya. If one fails to make offerings to the sutras and Vinaya in accordance with the Dharma, this disciple of the Buddha commits a minor defiling offense.

Explanation:

The vision of those at the Three Stages of Worthiness, who cultivate the two adornments of merit and wisdom together, is the fundamental practice of a great being. If one fails to make offerings, one loses the aspiration to seek the Buddha Way above; if one fails to transcribe the scriptures, one acts contrary to the Way of transforming sentient beings below.

Moment after moment without interruption is called “always.” A mind free from distraction is called “single-minded,” signifying a mind that is diligent, earnest, and resolute. Using skin, blood, bones, and marrow to transcribe the sutras and Vinaya signifies forgetting oneself for the sake of the Dharma and not begrudging one’s body or life. Using various priceless treasures to make containers for the scriptures and precepts means esteeming the Dharma and regarding wealth lightly. Five matters are explained here:

1. Single-mindedly receiving and upholding without forgetting

2. Reading and reciting proficiently

3. Reading and reciting clearly so that listeners may understand

4. Transcribing the scriptures so that they may circulate

5. Reverently making offerings

These five are set forth throughout the sutras and Vinaya. Whether five or six are listed, all are called Dharma masters, although there are slight differences according to whether categories are divided or combined. For example, the Words and Phrases of the Lotus Sutra also sets forth five, but omits making offerings:

1. Receiving and upholding

2. Reading and reciting

3. Reciting from memory

4. Understanding and explaining

5. Transcribing.

Although this sutra omits understanding and explaining, Precepts 39 and 41 already set forth understanding and explaining, meaning that one must skillfully and thoroughly understand each precept. According to the Treatise on the Perfection of Wisdom:

1. The power of faith is called Receiving

2. The power of mindfulness is called Upholding

3. Looking at the text is called Reading

4. Not forgetting is called Reciting

5. Propagating it is called Speaking

6. What is difficult to comprehend must be Understood.

This also omits making offerings. All Buddhas attain complete, unsurpassed enlightenment by studying the Mahayana sutras and Vinaya; therefore, it should be understood that the sutras and Vinaya are the Mother of all Buddhas. If one does not make offerings to them sincerely and in accordance with the Dharma, one shows contempt for the Mother of the Buddhas of the three periods.

This is called being unfilial, and therefore one incurs an offense. Generally speaking, in ancient times, the techniques for making implements necessary for practical use were very limited. For example, if people wished to record something for later generations, they had to use tree bark, leaves, wooden strips, wooden tablets, bamboo, and so forth.

The Buddha’s scriptures were also written upon leaves and were therefore called the Venerable Palm-Leaf Scriptures. Papermaking in China began during the Former Han dynasty. Later, during the Later Han dynasty under Emperor He of Han, Cai Jingzhong used tree bark, worn cloth, and fishing nets to make paper.

Today, bamboo, reeds, and tree bark are commonly used to make paper for transcribing and circulating the scriptures; this constitutes the giving of material wealth and the giving of Dharma.

The Sutra on Contemplating the Mind-Ground states: “The Dharma Jewel is of four kinds:

1. The Dharma of teachings

2. The Dharma of principle

3. The Dharma of practice

4. The Dharma of fruition.”

All uncontaminated dharmas capable of destroying ignorance, afflictions, and karmic obstructions—sounds, names, phrases, and written words—are called the Dharma of teachings. The dharmas of existence and nonexistence are called the Dharma of principle. Precepts, samadhi, wisdom, and practice are called the Dharma of practice.

The wondrous, unconditioned fruition is called the Dharma of fruition. These four Dharmas guide sentient beings out of the ocean of birth and death to the other shore. That which all Buddhas revere as their teacher is precisely the Dharma Jewel.

Why is this so? Because the Buddhas of the three periods rely upon the Dharma in their cultivation, sever all obstructions, realize bodhi, and continue to benefit sentient beings even into future ages. For this reason, the Tathagatas of the three periods always make offerings to the paramitas and the wondrous Dharma Jewel.

How, then, could all sentient beings in the three realms, who have not yet attained liberation, fail to revere this wondrous Dharma Jewel?”

In the past, when I was a human king seeking the Dharma, I entered a great pit of fire in quest of the true Dharma, so that I might forever put an end to the suffering of birth and death and attain the fruit of great bodhi. Therefore, it is said that the precious Dharma can break through every prison of birth and death, like a vajra; it can illuminate beings lost in darkness, like the sun shining upon the world; and it is like a guiding master who leads beings across a perilous road, skillfully guiding them until they reach the Place of Treasure. Such is the wondrous Dharma taught by the Buddhas of the three times; it is truly inconceivable and ineffable.

Precept 45

FAILING TO TEACH AND TRANSFORM SENTIENT BEINGS

A disciple of the Buddha should always give rise to loving-kindness and compassion. Upon entering any city, town, village, or dwelling and seeing sentient beings, one should proclaim: “All of you sentient beings should receive and uphold the Three Refuges, the Five Precepts, and the Ten Precepts.” Upon seeing animals such as buffaloes, cattle, dogs, swine, pigs, goats, and so forth, one should bear them in mind and say aloud: “You animals should bring forth the bodhi mind.” Whenever a bodhisattva enters mountains, forests, open country, rivers, streams, or any other place, that bodhisattva should cause all sentient beings there to bring forth the bodhi mind. If the bodhisattva fails to resolve to teach and transform sentient beings, that bodhisattva commits a minor defiling offense.

Explanation:

A bodhisattva must possess the mind that seeks awakening above and transforms sentient beings below; only then may one be called a bodhisattva. If one acts contrary to this fundamental practice, how could it be called the practice and vow of a Great Being?

A bodhisattva takes the liberation of sentient beings as the fundamental aspiration and therefore gives rise to loving-kindness and compassion. This mind must not be forgotten even for an instant; hence the word “always.”

“All sentient beings” means all beings throughout the six realms. However, a bodhisattva who has not yet attained the divine eye cannot readily see celestial spirits, asuras, hell beings, hungry ghosts, or many kinds of animals within cities, towns, villages, and dwellings. The beings such a bodhisattva can see are only human beings and animals.

Here the text instructs the bodhisattva to cause people to bring forth the mind. Since human beings include those of high and low station, noble and humble, it says “all.”

Next, the bodhisattva causes animals to bring forth the mind. Thereafter, when the bodhisattva enters mountains, forests, fields, rivers, streams, secluded places, and so forth, the passage is referring specifically to ghosts and spirits. One must first employ innumerable skillful means to teach and transform them, causing them to develop great faith, and afterward confer upon them the Three Refuges and the Ten Precepts.

If one does not first teach them to bring forth the mind but immediately expounds the precepts, this amounts to conferring the precepts upon evil persons. Therefore, one should cause them to abandon the false and return to the true, first receiving the Three Refuges. Through the protective power of the Three Jewels, offenses leading to the three evil realms and the eight difficulties are extinguished.

Only then should one confer upon them the true precepts of the Ten Major Pratimoksha Rules, establishing the foundation of the path to bodhi. According to the Sutra of Manjusri’s Questions, the Buddha instructed bodhisattvas to receive the ten wholesome practices, in language similar to that used when conferring the Ten Precepts upon a novice. The Great Collection Sutra instructs them to receive the precepts of the path of the ten wholesome actions: first, not killing, through the tenth, not holding wrong views.

They should dedicate these roots of virtue to the path of unsurpassed bodhi. Such a person will swiftly cultivate and perfectly fulfill the six paramitas and attain perfect awakening in a Pure Land. According to this teaching, the true precepts should be conferred in accordance with each person’s faculties and capacity to receive the precept Dharma.

The Garland Sutra states: “The Dharma master should first understand and explain the teaching, causing them to give rise to joyful aspiration, and should then confer the precepts upon them.”

The Sutra on Upholding the Stages states: “When a bodhisattva sees sentient beings practicing false teachings in search of liberation, the bodhisattva should teach them the eight fasting precepts of the sages and noble ones, thereby severing their wrong views. If they seek liberation but their practice does not lead to the ultimate, the bodhisattva should impart a small skillful means by which they may obtain the great fruit of observing the fasting precepts. Thus, by means of a small expedient, the bodhisattva causes immeasurable roots of virtue to arise.”

When a bodhisattva sees any sentient being, the bodhisattva should give rise to great loving-kindness and compassion, reflecting that throughout immeasurable kalpas beings have lost sight of their true nature through delusion, falsely created afflictive karma, and continually undergone the painful retribution of samsara. Having reflected in this way, the bodhisattva should then say: “You animals should seek deliverance.

Do not undergo this suffering in vain, without end.” In this way, the bodhisattva causes them to recognize their designation and their suffering, to develop the mind that seeks liberation, and to turn for refuge to the Great Being; only afterward does the bodhisattva teach them to bring forth the bodhi mind. This mind is precisely the perfectly luminous essence of awakening possessed by all Buddhas and the original source of the self-nature of sentient beings.

Those who are deluded regarding this mind fail to bring it forth and must revolve within the six realms, being scorched in the three evil paths from kalpa to kalpa without cease. If they can bring forth this mind, they open and reveal the original mind-ground precept essence, and the Three Refuges and Ten Precepts immediately become present. Only then does the bodhisattva serve as witness and confer upon the recipients of the precepts the Three Refuges and the forms of the Ten Precepts.

The text first causes humans and animals to bring forth the mind; it then instructs the bodhisattva, through whatever skillful means are appropriate when seeing other beings, to cause them to bring forth the mind. This clearly demonstrates that the Great Being’s resolve to teach and transform extends everywhere, reaching every place to benefit sentient beings, while the thought of rescuing and liberating them is never forgotten for an instant.

“All sentient beings” refers to devas, humans, ghosts, spirits, hell beings, and even birds, beasts, fish, turtles, insects, and so forth. One must not regard such creatures as feeble and unknowing and therefore abandon them without teaching and liberating them. Many living beings are not entirely deluded regarding their awakened nature.

For example, a parrot heard the Dharma of the Four Noble Truths and was reborn in a heavenly realm, eventually even attaining the fruit of a pratyekabuddha. A monkey offered honey, sought permission to leave the household life, and attained the path. A bird that heard a sutra was reborn in the Trayastrimsa Heaven.

A wild goose that heard the Dharma was reborn in the Heaven of the Thirty-Three. Fish in a pond that heard a verse were reborn as celestial princes. When a sea whale heard the name of a sutra, a ship was delivered from disaster.

Examples of this kind cannot all be recounted. Even if sentient beings remain unaware and have lost their true nature through delusion, the sustaining power of the Dharma can nevertheless bring them benefit. For example, Venerable Sariputra taught the Three Dharma Seals within the hearing of an afflicted dog and a venomous snake.

Both were reborn into wealthy families and later practiced cultivation and attained the true fruit. Beings in the hells merely heard the title of a sutra, and all were released from the pit of fire.

As for true-word mantras and incantations, how could ordinary people understand them? Yet when people receive and uphold them, their wishes are fulfilled according to their aspirations. Even a withered tree, when blessed by a mantra, can blossom again. If even insentient things respond in this way, how could sentient beings fail to benefit? The Dharma uttered from the golden mouth of the Tathagata—even a single word or a single character—cannot be fathomed by ordinary minds.

Therefore, in the Vinaya established by the Buddha, bhiksus are required, whenever they come to a shrine, a temple dedicated to a deity, the foot of a tree, the bank of a body of water, or similar places, to recite sutras and verses. The Great Being knows that all sentient beings fully possess the awakened nature and therefore brings forth the resolve to teach, transform, and universally liberate them without interruption. Failure to bring forth such a resolve contradicts the bodhisattva’s great vow and therefore constitutes a minor defiling offense.

Precept 46

EXPOUNDING THE DHARMA IN A MANNER CONTRARY TO THE DHARMA

A disciple of the Buddha should always resolve to teach and transform others and should give rise to great compassion. When visiting the home of a wealthy and honored donor, one must not stand before the assembly and expound the Dharma to laypeople. Instead, one should be seated upon a high seat before the laypeople.

A bhiksu Dharma master must not stand upon the ground while expounding the Dharma to the fourfold assembly. When the Dharma is expounded, the Dharma master should sit upon a high seat, and various kinds of incense and flowers should be presented as offerings to the Dharma master. The members of the fourfold assembly who listen should sit upon lower seats, showing filial obedience as toward their fathers and mothers, respectful obedience as toward their teachers and elders, and reverence like that of brahmins serving fire.

If one who expounds the Dharma does not teach in accordance with the Dharma, that person commits a minor defiling offense.

Explanation:

The Dharma is the mother of all Buddhas. If a great being does not honor it, how could he inspire others to revere it with utmost sincerity? Even jackals know to respect themselves, and when stealing fruit, they know that it is contrary to the Dharma. How, then, could a bodhisattva Dharma teacher transgress the established rules?

Because bodhisattvas are fully endowed with the mind of great compassion, they constantly expound the Dharma for both householders and monastics. Yet when expounding the Dharma, they must do so in accordance with the Dharma. If they do not, both the speaker and the listeners incur the fault of treating the Dharma with contempt.

“Dignitaries” refers to officials. “All others” refers to the common people. “White-robed persons” are laypeople, who customarily wear white garments. “One should be before the assembly” means that one must not remain behind them. A “high seat” means sitting upon a seat higher than those of the listeners when expounding the Dharma. The “senior seat” is occupied by the foremost member of the assembly. These are all forms of etiquette expressing reverence for the Dharma; they are not signs of self-exaltation or arrogance. If one gives brief instruction while both speaker and listeners are standing, there is no offense.

The Vinaya text states: “One must not expound the Dharma when another person is seated on a high seat while one sits below, when another person is seated while one stands, or when another person is lying down while one sits. If the other person is ill, however, no offense is committed.”

Previously, the text spoke generally of white-robed persons who had not yet received the precepts; it now speaks specifically of the fourfold assembly of householders and monastics. “A high seat adorned with incense and flowers” signifies that the fourfold assembly honors both the Dharma and the teacher. “The listeners sit in a lower place” signifies the distinction between senior and junior, humility, and reverence, after which they respectfully bow to their superior.

“As filial children obey their parents” means showing the respect and propriety of disciples toward their teacher. “As brahmins worship fire” refers to the erroneous views of non-Buddhist practitioners in India.

Long ago, in this world at the beginning of the kalpa, a deva prince from the Heaven of the Thirty-Three wished to behold the groves, ponds, and other places in Jambudvipa. He descended from the heavenly realm to view them and then returned to the Heaven of the Thirty-Three, his body blazing brilliantly like fire. Non-Buddhist practitioners dwelling in the forest saw the radiant light from afar and believed that people who made offerings to fire would be reborn in heaven.

Therefore, each day as the sun was about to set, they gathered together and kindled a great fire that burned throughout the night; they then knelt and bowed with utmost reverence and worshiped it. This is now borrowed as an analogy: one should revere and follow the true Dharma with the same utmost sincerity with which brahmins worship fire.

“To expound contrary to the Dharma” means violating the prescribed manner of expounding the Dharma; it does not mean merely being unskilled in teaching it. If one declares what is Dharma to be non-Dharma, or what is non-Dharma to be Dharma, this falls under the sixteenth precept, as does expounding the Dharma in the inverted and confused manner described in the preceding precept.