福蓋正行所集經

Now that the characteristics of the precepts have been set forth in summary, beginning with the faculties themselves, one should guard them with care, take food and drink in moderation, reduce sleep and rest, constantly rejoice in and revere the cultivation of the holy life (brahmacarya). Hear and retain joy; do not delight in idle reflection, but rather manifest the merits of the Śramaṇa, distance oneself from the wrongs of the saṃsāric evil destinies, draw near to good spiritual friends (kalyāṇamitra), reflect and act in accordance with reason, and rejoice to hear the True Dharma.

Entering the place where one knows the meaning and principle, one removes greed, hatred, and delusion; one severs all afflictions for good; one departs from false imaginings, increases bright wisdom, diligently strives for liberation, and gives rise to no weariness. Should one transgress and commit any minor and trifling defilement, one confesses it all; one does not conceal it. Toward all possessions, the mind harbors no greed, miserliness, or stinginess.

One constantly and gladly gives in charity to those sentient beings who are poor and in want, and clearly knows that craving is suffering and that the five desires hold many wrongs. Even toward kindred bound by affection, one gives rise to thoughts of departing from them, as from a long-standing enmity. One should dwell apart in a secluded forest, casting off clamorous places.

One does not store up wealth for long. If others who are greedy come seeking the Dharma, one gives rise to no jealousy. One should expound it for their sake, causing them to gain faith and understanding.

Wielding the sword of wisdom to destroy the bandits of affliction, one will be honored, praised, and extolled by the virtuous. Receiving the fine garments of the world, as well as offerings such as bedding, food and drink, and various kinds of meat, one casts off all false thoughts and worldly fame and gain, the mind seeking nothing. Whether wholesome or unwholesome, the two kinds of karmic paths—whether acting or refraining—one decisively believes and accepts.

Having understood this for oneself, one removes all pride and conceit, and with a mind of benefit and joy expounds it for the sake of others. Converting heretics (tīrthika) such as the Nirgrantha and the like, one causes them in turn to give rise to faith and to abide peacefully within the Buddha-Dharma. Apart from the three robes, one keeps not a single thing.

With a pure mind one gives in charity. Such a person will dwell within the lineage of the Noble Ones (Āryan). Body and mind pure, departing from the afflictions, one clearly knows the six sense-bases (ṣaḍāyatana) to be a place that is not real; like a cancerous sore covered over by some object; constantly bored through by the mosquitoes and gadflies of affliction.

Such are the wise ones, diligently seeking skillful means; relying upon Right Mindfulness and the Noble Eightfold Path, the wholesome dharmas like smoke wafting fragrant incense. One clearly knows the five aggregates to be like a plantain tree. If there be a mind of greed, it gives rise to reflections that are not firm or solid.

Through this greed one loses the right path. One clearly knows that the very nature of that realm is only suffering; like a dense forest, its trees thick and tangled, hard to come forth from. Again, like dust and defilement that pollute sentient beings.

One takes the water of the True Dharma to cleanse it away. Having contemplated thus, those aggregates, sense-bases, and elements, giving rise to delusions, one cannot delight in following them.

This pure keeping of the precepts is of two kinds. The first is keeping the precepts impurely, and the second is keeping the precepts purely. As is said in the Vinaya, there were two Bhikṣus, diligent and vigorous in keeping the precepts; in every place their good renown was heard from afar. At that time the people, looking up to their virtue, came to their very dwelling to draw near and make offerings. At that time there was a king named Kaniṣka who, hearing that the two Bhikṣus upheld the pure precepts, went together with his ministers in search of the place where they dwelt. Seeing those venerable elders, dignified in deportment and cultivating meditative absorption (dhyāna), he straightway gave rise to a mind of reverence; and so he came to greet and inquire of them.

The king asked: Reverend Sir! What is it that one who thus keeps the precepts wishes to seek?

The Bhikṣu replied: I wish that in a future life I may become a king of a nation.

Having heard this, the king said: There is nothing to delight in here. Why keep the precepts yet not choose wisdom so as to come forth from the bondage of birth-and-death and saṃsāra? You are indeed a deluded man, and so I command the devas and humankind not to make offerings to you. Keeping the precepts in such a way is called impure.

The king then went to the place of the newly trained Bhikṣu, and the king asked: What do you vow to obtain by keeping the precepts?

That Bhikṣu replied: According to what the king asks of what I seek, I wish to attain awakening so as to benefit the multitude of beings.

Having heard these words, the king's mind was filled with great joy.

Thus, this keeping of the precepts is not a thing of boasting but of departing from defilements; therefore it is called pure. For this reason I command that offerings be made to this one in full abundance.

When the Śramaṇas give rise to a vast and great resolve in this way, even the heaven of Śakra (Indra) makes offerings to them. At that time, the people, having heard the king's praise, all joined their palms and bowed at the feet of that Bhikṣu.

The king turned to the officials nearby and said: Bring precious goods and make offerings. This indeed is one who keeps the precepts purely.

As the World-Honored One has said: There are ten kinds of conditions called keeping the precepts impurely. The first is guarding through harm; the second is being attached and stained by desire; the third is not seeking to come forth; the fourth is constantly giving rise to downfall; the fifth is calculating and currying favor; the sixth is regressing from right conduct; the seventh is sustaining oneself by wealth and livelihood; the eighth is losing the joy of peace and ease; the ninth is hearing little and learning little; the tenth is forgetting recitation and reading.

Why is it called grasping that brings harm?

It means that toward kings, princes, and great ministers one is constantly afraid of being coerced; and so one constantly distances oneself even from the rules of discipline that prove troublesome. Even should that Bhikṣu be pressed by hunger and thirst, he should not for their sake beg water to drink. Not yet having severed the afflictions, not yet having attained the supernormal powers, not yet able to master himself, he gives rise to much worry and anxiety.

What is it called to be greedily attached and stained by desire?

Toward the realms of the five sense-objects, one continues to reflect upon what is wrong; one's own nature unrestrained, one is apt to abandon and destroy the doing of wholesome deeds.

What is it called not to seek to come forth?

One casts off places that are good and fine, yet delights in places that are not good. One is also apt to slander what is good and to praise the joys of the five desires.

What is it called to constantly give rise to downfall again?

It means that the reflections done in the past hold no matter of meaningful benefit. Grasping and contending with one another, one then relies upon one's own private possessions, using and enjoying them at will; and so one gives rise to arrogance and conceit. Toward the many venerable elders who possess virtue, one is constantly disrespectful. Making excuses, one does not rise to one's feet.

What is it called to scheme and reckon with expectation?

It means that toward those who are learned and one's fellows in the holy life, one together flatters and praises them in order to seek gain and support.

What is it called to regress from right conduct?

It means that one delights in doing evil deeds, wrong and contrary, exceeding the precept-Dharma, and does not use wholesome skillful means to give rise to the path of counteraction.

What is it called wrong livelihood?

It means that, fearing it is hard to be nourished to the full, one's mind does not cease its scheming. As is said in the Vinaya: Those Bhikṣus of wrong livelihood do what does not accord with the rules of discipline. They display strange and unusual appearances.

Within the great assembly they speak of their own virtuous conduct, with many words and no sense of shame; like a mad dog. They may rely upon their clan and lineage, with many roots of disputation and debate; or at an improper time expound the Dharma for others' sake. Having only little virtue yet greedy for gain, when they hear another expound the Dharma they constantly do not believe and accept it.

Hearing others say that in such-and-such a far place there is a Brāhmaṇa or a Great Elder who has given offerings of garments and other things, they straightway go there. That is to say, they speak to the Elder, saying: I am now a venerable and virtuous one; therefore take precious and beautiful goods to give in charity and make offerings to me. At that time, that Elder, fearing some unwholesome matter might arise, pays no heed but provides the offering to him.

But the servants, seeing this, give rise to contempt and scorn; what was to be given they do not give, and they drive him out from that place. At that time, that Bhikṣu, his mind giving rise to sorrow and vexation, comes before the Elder and speaks these words:

In the past I did not wish to approach lowly clans to seek anything. Now, having obtained nothing here, I am even so not ashamed. Though that one belongs to a low lineage (caste), let it be cast off with equanimity. Such a Bhikṣu speaks these lying words, seeking only to obtain much; and so his mind is constantly burning and vexed.

What is it called to lose the joy of peace and ease?

That precept-keeping Bhikṣu constantly abides in a sphere of practice that is neither suffering nor joy, and not the place of the heretic Nirgranthas. Sitting and lying sprawled about; with the five heats scorching the body, undergoing false and deceptive suffering; he gains no fruit of benefit whatsoever. He is also apt to be attached to that joy, yet has no place of realization. He is apt to increase his unrestraint, and thereafter gathers up the retribution of suffering.

What is it called to hear little and learn little?

Outwardly, though there is a chamber for evil, inwardly one gathers ignorance, single-mindedly heading toward folly; one ought not to make inquiry of him.

What is it called to abandon and neglect recitation?

One thinks only of eating one's fill and has no fondness for cultivation and learning. One is concerned only with how to fill one's belly, gathering up impure things. Truly not a Śramaṇa, one calls oneself a holder of the holy life. Like a hollow horn, one hears only an empty sound.

Thus these ten conditions, according to each kind. This is called one who keeps the precepts impurely; such a practitioner should be clearly understood.

If a person has a mind of deep faith and decisively investigates and clearly understands, so that even toward minor offenses he gives rise to great fear, then it should be known that this person is well established within the pure precepts. In the Vinaya it is said: There was an Elder in the marketplace who acquired a servant boy, and he told the child not to be greedy and sell himself to sustain his life. Afterward he came to know that within that child's mind he kept the precepts of the Buddha.

Suddenly the Elder ordered him to take life. The servant said: The Elder is an upright person. Why then order another to create the karma of killing?

Toward what is wholesome and unwholesome one must discriminate. Because he kept the Buddha's precepts, he set free the life of that creature. The Elder, moved to awakening by this matter, ceased from the act of killing.

Again, there was a kingdom named Kekala that constantly employed very severe punishments to govern the world. If any commoner committed wrongful deeds, the official in that place would surely sentence him to beheading. At that time there was a man about to be executed, and that Caṇḍāla knelt before the king, bowed his head, and reported to the king: I have now given rise to the resolve to begin receiving and keeping the precepts of the Buddha; and so toward all offenders I vow not to kill or harm; even an ant I will not injure.

The king said: You revere the Buddha's precepts yet violate the law of the nation, and so you can be put to no use. What good is it to keep you alive? At that time the Caṇḍāla again reported to the king:

I now decisively will not violate the pure precepts; may the king observe and see. Śakra and the devas constantly abide within what the Buddha has ordained and do not overstep into wrong, how much more shall I?

The king said: Is it truly so? Now I shall employ stern punishment to take your head.

The Caṇḍāla reported: I now, with this body, am subject to the king. Nevertheless, in a future life, when I obtain another body, I shall take this keeping of the precepts as a root of wholesome merit, and shall come to delight in the most supreme joys of the world. Even among the devas, going and coming at will, and in lives to come delighting to seek the wholesome Dharma, increasing the powers of faith, conviction, mindfulness, and wisdom. Taking the water of merit to cleanse away the threefold poison's filth of greed. When all is purified with nothing remaining, I shall decisively attain the fruit of the Stream-Enterer (Srotaāpanna), even unto the fine and wondrous Dharma-body of the Tathāgata.

Having uttered such a vow, before the great assembly he proclaimed aloud: This my body today, arising from causes and conditions, within the span of a kṣaṇa will be wholly lost; yet because I keep the Buddha's precepts, my mind has no worry.

When the king heard this, his anger increased all the more, and he ordered the Caṇḍāla led to the Hodā forest to be killed.

At that time the people and the various living beings all lamented and said: This great hero is truly rare, for keeping the precepts of the Buddha he must suffer harm to his very life.

Therefore it should be known that all sentient beings, no matter whether born into a clan high or low, great or small, if they are able to have a mind of deep faith and to know shame, will decisively attain faith and understanding, and will then not transgress; this is called keeping the precepts purely.

Herein it further sets forth clearly those who keep the precepts impurely. In the Vinaya it is said: There was a Bhikṣu who cultivated the practice of seclusion, dwelling within a cave. One night he took food for himself. Through haste he broke a vessel. At that time those in the assembly came to know of it, blamed that Bhikṣu, and sent him to another place to eat at an improper time. This is called keeping the precepts impurely.

Again, there was a Bhikṣu originally of the Brāhmaṇa caste who, afterward relying on the Buddha-Dharma, left home and cultivated the practice, delighting in mountains and forests, dwelling apart in a single place. Through habit, at night he was apt to take off his robe and sit with his thighs spread. Of itself, a former student came to make inquiry, and he said to the student: Here, if there is no one about, you may enter that Āmra forest to gather fruit and carry it off. That disciple heeded the words and remained in that place until the owner came and seized him and led him away. This is called the matter of keeping the precepts impurely.

Again, there was a Bhikṣu dwelling in an Araṇya, cultivating the practice of quiescence, who, when entering a village to beg for alms, joyfully spoke words of lust; and so that woman asked: You precept-keeping Bhikṣu! For what reason have you come to this place, which is not a place of liberation? If we were to take joy together, would we not fall into the pit of fire? Such a Bhikṣu would find it hard to dwell apart in solitude, not contemplating well; and so he was rebuked in this way. This again is called a Bhikṣu who keeps the precepts impurely.

Again, there were two Bhikṣus dwelling in an Araṇya; yet truly having no virtue, they claimed of themselves that they had virtue, and following merchants, they entered the great sea. When a great wind blew up suddenly, high waves covered all around. Everyone was afraid. Sea-monsters of all kinds, sharks, and the like, passing back and forth, wrecked the ship. They saw everyone anxious and sorrowful; some floated, some sank. At that time the old Bhikṣu dove down beneath the water, striving to hold fast to a rotting log; yet his life too was not spared; a bag floated up; and so together with his companions he took all the precious jewels, costly maṇi gems, pearls, and the like, and put them into it, and his life was yet preserved. This is called keeping the precepts impurely.

Hereafter it sets forth clearly the matter of keeping the precepts purely.

There was a Bhikṣu who, coming from afar, was surrounded by bandits who wished to seize his garments. Among them was one who had formerly been a Śramaṇa and clearly knew the matter of keeping the precepts; and so he said to that one: Take grass to cover your body, cast off your robes, and go! This Bhikṣu single-mindedly remembered the precepts ordained by the Buddha; and so he would not even take the grass entirely.

Afterward he hid by the roadside, not daring to stir. Of itself, he met the king out hunting, who, turning his eyes and seeing him, suspected this to be a naked heretic, and disdaining his life did not rise to his feet; but afterward the king came to that place and clearly understood this to be a Bhikṣu who guarded the pure precepts, unwilling to harm even the grass; and so the king deemed it rare, and straightway ordered him released and gave him food and drink as well as garments in charity.

This is called a Bhikṣu who keeps the precepts purely.

Again, there were two Bhikṣus who, coming from afar, wished to arrive here to make offerings to the relics (śarīra) of the Tathāgata. Along the way they wished to beg water to drink. The first Bhikṣu, being exceedingly thirsty, did not bother to contemplate, but begged water and drank straightway.

The second Bhikṣu, though also thirsty, examined and saw that there were worms in the water; and so he said to his companion: Better to endure thirst than to harm the life of another. One should not transgress the precepts of the World-Honored One; and then he sat down in the forest, endured his thirst, and died. Through this cause and condition he was born in the Trāyastriṃśa heaven, came to see the Buddha and hear the Dharma, and realized the fruit of the Stream-Enterer.

This Bhikṣu is indeed one who keeps the precepts purely.

There was an Upāsikā who had long cultivated the holy life. Foes and enemies dwelling together in one place will surely meet with harm. If one relies upon the dharma of the heretic Brāhmaṇas to seek to come forth, one brings only calamity upon oneself.

One should rely upon the teachings of the Buddhas of the past, using the mark of the kāṣāya robe to seek liberation, and so one will be able to destroy the roots of unwholesomeness, causing the army of Māra to give rise to fear. Using the power of wisdom to sever the afflictions, one is given the great name of departing from all decline and ruin, and ultimately accomplishes the subtle and wondrous path of awakening. As it is said, the Venerable Aśvaghoṣa firmly upheld the pure precepts, and well hearing the essentials of the Dharma, he obtained renown in this present life, and being born in a future life he will dwell in the heavens and enjoy the merits of blessings; increasing many kinds of the merit of wisdom.

It should be known that one who is apt to keep the precepts purely is like a greedy man who comes upon a firm and sturdy jar. According to whatever he seeks, all is obtained as he wishes. One should constantly be diligent, reverently guarding and keeping them, as one esteems one's teacher, heedless of hardship and toil.

One who keeps the pure precepts is likewise so.

As the World-Honored One has taught: Purely keeping the precepts, one is able to reap ten kinds of effective power.

The first is that through keeping the precepts, whatever one possesses there is no boasting, no affliction arises, and the mind is constantly joyful. Through being joyful, the mind delights in the profound and deep Dharma. Through delighting in the Dharma, the body becomes light and at ease.

Through being light and at ease, one receives wondrous bliss. Through receiving wondrous bliss, one is led to meditative absorption (dhyāna). Through attaining concentration, one clearly knows the true reality.

Through clearly knowing the true reality, one abides in Bodhi; casting off the stains and obstructions, abiding in the wisdom of no-self (anātman); and so one forever severs the subtle afflictions. My births are ended, the holy life is established, I do not receive a body again, and I head toward the realm of Nirvāṇa.

The second is that through keeping the precepts, the three actions create no offenses, and one is able to depart from evil. At the time of death the mind has no fear. All the places where merit was made make wholesome deeds plain before one's eyes. According to one's will, one is reborn in a fine and excellent realm, enjoying its joys.

The third is that through keeping the precepts, a fragrant name endures, and those who hear it offer praise.

The fourth is that through keeping the precepts, one sleeps in peaceful slumber, the deep mind without worry.

The fifth is that through keeping the precepts, one is constantly cherished, protected, and upheld by the devas.

The sixth is that through keeping the precepts, within the great assembly one's mind is not faint or weak.

The seventh is that through keeping the precepts, non-humans cannot prey upon one in seeking out one's faults.

The eighth is that through keeping the precepts, even wicked people regard one as a kinsman.

The ninth is that through keeping the precepts, one is constantly without want; one does not falsely entertain hopes of currying favor. One is constantly reverenced and given offerings by the virtuous.

The tenth is that through keeping the precepts, one's vows accord with one's mind; all are brought to accomplishment.

If one wishes to seek birth into a noble and honored lineage, the wealthy house of an Elder or of a Brāhmaṇa; or birth in the heavens of the six desires; even unto the heavens of the Form Realm and the Formless Realm; or seeks freedom from desire with the fruit of the Arhat, the quiescent liberation, all is obtained as one wishes. Thus keeping the precepts gains such merits; like the great sea, deep and broad without end.

Were I to expound it in full, even to the very end of future time it still could not be exhausted. As one heads toward the light, the effective power of keeping the precepts—whoever comes upon it gains a great blessed reward. Like the Great Holy Buddha, all is brought to accomplishment.

From first giving rise to the resolve to cultivate and keep the pure precepts, even unto attaining the Three Knowledges and Six Supernormal Powers, the powers and fearlessnesses, and the rest, the thirty-two marks of excellence, the eighty beautiful features, clear and resplendent, complete without any lack. The hair fine, curling to the right. Like the black bee, glossy and rich.

Atop the head bright and luminous; like the full moon. His countenance upright and dignified like a lotus flower. His form beautiful and rare, like coming upon a mountain of gold.

His two feet firm and even, well standing in peace and stability. Hands, feet, and body full and round, like the Nyagrodha tree. He constantly uses the eye of loving-kindness to behold sentient beings.

As for all who meet the Buddha, all rejoice and gain benefit. By skillful means he saves and aids them, bringing them forth from the evil paths. In all the world none can compare with him.

Therefore he is titled Tathāgata, Worthy of Offerings (Arhat), Perfectly and Universally Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Beings to be Tamed, Teacher of Devas and Humans, Buddha, the World-Honored One. If there are sentient beings who receive and keep the pure precepts, they straightway gain merits such as those above. Together with the Tathāgatas, there is no difference, well bringing benefit and joy to sentient beings.

Therefore, after charity, it has set forth clearly the keeping of the precepts, successively concerning the characteristics of practice as stated before.

O Bhikṣus! You should constantly be single-minded, delight to perform the giving of charity and to keep the pure precepts. For the sake of others, point them out and reveal them. This indeed is to accomplish in full the merit-cover.

The Sūtra of the Collected Essential Practices of the Cover of Blessings (Puṇya-chatra-samuccaya-sūtra)

End of Fascicle 12 (Complete)