Thursday, November 26, 2009
The Sutra of the Master of Healing
The Sutra of the Master of Healing
(Bhaisajayaguru-Vaidurya-Prabhasa Tathagata)
Sutra of the Master of Healing
Translated into Chinese from Sanskrit by Reverend Hsuan Tsang
Translated into English from Chinese Version by Prof. Chow Su-Chia
Revised by Upasaka Shen Shou-Liang
Thus I have heard: While wandering through many lands to convert the beings, Bhagavan arrived at Vaisali. He dwelt under a resounding tree, and with him was a big crowd of beings, including eight thousand monks, thirty-six thousand Great Bodhisattvas, as well as kings, ministers, brahmins, lay-disciples, the eight groups of dragons, and other celestial beings, such as kimnaras and the rest. This infinite mass surrounded him with devotion. He preached to them.
Then Manjushri, son of the Dharma-king and chief disciple of the Buddha, rose from his seat. He bared one of his shoulders, bent his right knee to the ground in the direction of Bhagavan, bowed, joined the palms of his hands, and reverently said: "World-honoured! We only wish you would tell us such and such names of the Buddha, their original vows, and their boundless virtues so that the hearers may know how to keep away from all karmic hindrances by their wisdom, to the blessing and joy of all beings who live in the formal period of Buddhism."
Then the World-honoured praised the disciple Manjushri and said: "Good! Excellent! Manjushri! Out of great pity you asked me to mention the names of the Buddhas and the virtues achieved from their original vows, so as to pull out from all beings the hindrances of the karma which bind them, to the blessing and joy of those who live in the formal period of Buddhism. Now listen well and bear in mind to what I shall tell you." Manjushri said: "Very well, we are happy that such is your wish. We are glad to listen." Then the Buddha said to Manjushri: "Eastward from here, beyond Buddha-land about ten times as numerous as the sands of the Ganga, there is a world called ‘The Pure Crystal Realm’, the Paradise of Yao Shih. Its Buddha has a few titles, such as The Master of Healing, Azure Radiance Tathagata, The Arhat of Perfect Knowledge, The Prefect Mind and Deed, The Well Departed Sugata, The Knower of the World, The Peerless Nobleman, The Man Who Brings The Passions of Men Under Control, The Teacher of Devas And Men, The Buddha, and Bhagavan. At the time when that World-honoured Buddha of Medicine became a Bodhisattva, he made Twelve Great Vows to grant all beings with whatever they pray."
The first vow. ‘I vow that, after my reincarnation and having attained unexcelled complete Enlightenment, my body should be shining like a brilliant light, throwing beams on infinite, and boundless, worlds, adorned with a retinue of thirty-two forms of the Great Men and with eighty physical characteristics of the Buddha, I shall make all beings wholly equal to me.’
The second vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, my body should be like a crystal in spotless purity both within and without, with splendorous radiant light, in the majesty of its virtue, sitting serenely, adorned with the aureole, brighter than the sun and the moon, I shall reveal my great power to all the beings in obscurity, in order that they may act freely according to their bent.’
The third vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, I should grant by means of boundless wisdom, to all beings the inexhaustible things that they may need and that they may be free from any want.’
The fourth vow. ‘I vow that, after my reincarnation and having attained Perfect enlightenment, I should bring those who have gone the heterodox ways to dwell tranquilly in the way of Bodhi; and those who travel on the Vehicle of the Sramana and the Pratyekabuddha on the Vehicle of the Sramana and the Pratyekabuddha to stand firmly in the Great Vehicle of Bodhisattva.’
The fifth vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, I should enable the innumerable beings to observe all the moral laws to mend their ways to pure living, and to obey the three cumulative commandments. Should there be any relapse, or violation, they shall again become pure once they hear of my name, then they shall not fall into evil existences.’
The sixth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, those beings who are physically inferior, with imperfect senses, such as, the ugly, stupid, blind, deaf, mute, crippled, paralysed, hump-backed, leprous, lunatic, or sick in many respects, shall all of them, when they hear my name, regain their normal appearances and become intelligent. All their senses shall be perfectly restored, and they shall not suffer from diseases.'
The seventh vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, those who are tormented by diseases, who have nobody to whom they can seek for help, without a refuge, without a doctor, without medicine, without relatives, without a home; these poor and miserable beings shall all of them be free from diseases and troubles, and shall enjoy perfect health of body and mind, once my name reaches their ears. They shall have families, friends and properties a-plenty, and shall all be brought to the supreme Enlightenment of Buddha.'
The eighth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, women who are tormented by the hundred of sufferings of the female sex, who are much wearied of life and long to make bodily sacrifice, shall all of them, when they hear my name, be transformed into men instead of women, in the next re-birth, they shall get the form of manhood and shall in the end attain the supreme Enlightenment of Buddha.'
The ninth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should let all being to escape the evil nets of Mara, to be free from other non-Buddhist cults. If they should have fallen into the dense forest of false doctrines, I should assist and lead them to the noble truths, and gradually induce them to lead the life of a Bodhisattva and soon they shall attain supreme Enlightenment of Buddha.'
The tenth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should bring it to pass that all those who are recorded and condemned by the royal law to be bound and whipped, to be enchained in prisons, to be sentenced to capital punishment, too meet numerous other disasters and insult, to be afflicted with sorrow and anguish, to be troubled both in body and in mind, shall, when they hear of my name, escape evil kalpas through the awe-inspiring majesty of my blessedness and virtue.'
The eleventh vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should bring it to pass that all beings who are tormented by hunger and thirst and who, in order to obtain drink and food, if they can carefully remember my name and cherish it, then I should let them taste the flavour of the Dharma, and eventually lead a tranquil and happy life.'
The twelfth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, all beings who are poor and naked, tormented day and night by mosquitoes and wasps, by cold and heat, when they hear my name and carefully remember and cherish it, shall receive the wonderful garments of all kinds, as well as valuable ornaments, chaplets of fragrant flower; and various kinds of instrumental music shall resound. Whatever they dream of, they shall have in abundance.'
"Manjushri, these are the twelve wonderful sublime vows made by the World's Most Venerable Buddha, of Medicine when he was a Bodhisattva."
"Now Manjushri! when the Buddha Medicine as a Bodhisattva, made his vows the stern virtues of them have reached the Buddhaland; if I should speak kalpa after kalpa about these virtues I could not mention all of them. Verily, this Buddhaland is eternally pure, it has no women, nor has it any evil influences, and no screams of pain are heard there. The ground is of lapis lazuli, golden cords set bounds to the ways of this land, the walls, towers, castles, halls, verandas, and bird nets are made of seven precious things. In all aspects it is equal to the Western Paradise. There is no difference between the two. There are two Great Bodhisattvas in this country: the name of one is Radiance of the Sun; that of the other, Radiance of the Moon. They are the chiefs of a host of Bodhisattvas. They represent the Buddha. They guard the treasury of the right doctrine of the Buddha of Medicine. Therefore, Manjushri, all good men and women who have confidence in faith should wish to be born in the world of Buddha."
Then the Buddha spoke further on to the disciple Manjushri and said: "Manjushri, there are those who do not distinguish good from evil. They indulge incessantly in greed and avarice. They do not know what alms-giving is, and what the effect of such a deed will be. They are idiots. They have no faith. They accumulate riches, and guard them carefully. When they see a beggar, they are not glad in heart. When they have to bestow a charity, it is like cutting a piece of flesh from the body. A deep and painful regret ensues. There are other innumerable greedy and stingy beings who gather money but do not use it even for themselves, so how could you expect them to give it to their parents, wives, children, servants, or beggar? These beings, after their death, shall be reborn as hungry ghost or as animals. Now, it may happen that, as men in a former incarnation, they had by chance heard the name of the Buddha of Medicine. Now, it may happen that, as men in a former incarnation, they had by chance heard the name of the Buddha of Medicine. Now in the evil incarnation the name of that Tathagata accidentally recurs to their mind. Then when they remember him, they suddenly disappear and again be transformed into men. There they remember their former life, they are afraid of the sufferings of the bad incarnation. They do not rejoice at worldly pleasures. They gladly practice charity, and they praise the giver. They are no longer greedy and do not regret the alms given by themselves. Yes, in time they are able to bestow upon the one who asks them even for their head, eye, hand, foot, blood, flesh, and other parts of their body, to say nothing of their money and property!"
"Furthermore, Manjushri, there are beings who, though having learned everything point and point from the Tathagata, trespass against the Commandments. There are others who, though not trespassing against the Commandments, trespass against the minor rules. Others who, though neither trespassing against the Commandments nor against the minor rules, have not got the right views. Still Others who, though having the proper ideas, neglect to learn, and thus they are unable to understand the deep meaning of the Sutras taught by the Buddha. Others are studious but proud. Because their hearts are be-clouded with pride, so they think highly of themselves and think little of others. They criticise the correct doctrine of the Buddha and become the companions of Mara. These fools are not only themselves erring, but they also dig pitfalls for millions of others. They then do evil and are incessantly reborn into hells, as animals or as hungry ghosts."
"It may occur that they then heard the name of the Buddha of Medicine, they may turn from their wickedness, they may follow the right teaching, and they do not fall into evil destinies any more. But if there should be any among them who are unable to turn from wickedness, who do not follow the right teaching, and who fall into evil destinies as a consequence, then, they still have the chance to become men in the next re-birth in case that, through the magic power of the vows of this Tathagata, they are able to hear his name chanted just for a moment. If they take heart to follow the right doctrine and curb their lust, they will be enabled to leave their homes and to become monks. They cling implicitly to the teaching of the Tathagata, swerve no more from it, and from the right principles and learn more, then they will understand the profound meanings. Far from being haughty, they do not criticise the right teaching, do not become companions of Mara. Gradually they will enter the way of Bodhisattvas and will soon attain perfect enlightenment."
"Furthermore, Manjushri, there are beings who are avaricious and envious. They praise themselves and depreciate others. For this reason, they fall into the three evil destinies. During innumerable millenniums they suffer misery, after their death they will be reborn among men but as oxen, horses, camels or donkeys. They will be tormented constantly by whip, by hunger, and by thirst; they must carry heavy loads on their backs and walk long ways. Even if they were reborn as human beings, they will be reborn in a poor hut, and when they grow up they will become man-servants and maid-servants. They will be ordered around by other people and will never be their own bosses. When such beings, in a former incarnation, heard the name of the Buddha of Medicine, they will now be save by Him. If they remember him and whole-heartedly have recourse to the Buddha, all their sufferings will be removed through His majestic power. Their senses will be sharpened. They will become wise and they would like to listen and become learned. They will strive solely for the sublime teaching; they will hold social intercourse with friends who will lead them to the good deeds. They will cut all nets of Mara. They will pierce the veil of ignorance. They will let the stream of suffering flow off and be released from pains of birth, old age, sickness, death, and all the worries and miseries."
"Still, Manjushri, there are beings who like to do that which is repugnant to others, who like to quarrel and cause displeasure both to themselves and to others. By deeds, words and thoughts, they create all sorts of bad karma. They constantly do harm to each other, they hatch plans to injure one another. They pray to the spirits of the mountains, trees and tombs. They kill living things, take their bleeding flesh, and offer it to the Yaksas and Rakshasas. They write down the name of their enemy, make a picture of him, and, by the use of sorcery, they curse over it. They use black magic and poison. They conjure up a ghost from corpse. This puts an end to the life of the enemy and destroys his body."
"When, by chance, these beings hear of the name of the Buddhas of Medicine, then all these evil things will lose power to harm them. They learn to have compassion on each other. They wish to be of service, they wish to make each other happy. They renounce malice and the impulse to create suffering. Everyone rejoices. Being contented with the property he owns, he does not covet that of others. They are helpful to each other."
"Furthermore, Manjushri, there are four groups in our community: the monk, the nuns, the male devotees, and the female devotees. There are other pious men and women, who believe and observe the first eight of the Ten Commandments. They observe all points from three months to a year. Because of this good seed they have planted, they expect to be reborn in the Western Paradise where the Buddha Amitayus dwells. But, though they hear the correct doctrine of the Buddha, they can not discern and put enough trust in it. When they hear the name of the Buddha of Medicine at the time of their death, then there will be eight Bodhisattvas who, with magic powers, will traverse the intervening space to come to show them their ways, and amidst the colourful flowers of that world, they will be born there by transformation."
"Sometimes they are also born in the Heaven. Though they are born in Heaven, the original good roots are still there, they will not fall into evil destinies again. When their life in Heaven is ended, they will again become men. Or they may become supreme rulers, governing the four inhabited continents of the Universe, and rule in independent majesty."
"Innumerable beings are established in the excellent Karma resulting from the practice of the Ten Commandments. Some are born as Kshatriyas or as Brahmins, some as lay-disciples, some born in a large family. They abound in riches, with their treasuries and granaries overflowing. Their appearance are awe-inspiring. They have enough relatives and kinsmen, they are clever and they gain in wisdom. They are as strong and brave as the most powerful. If it is a woman who heard the name of the Buddha of Medicine, and if she whole-heartedly cherishes it, she shall never again become a woman in the next re-birth."
"Then, Manjushri, when the Master of Healing, Azure Radiance Tathagata, had attained perfect Enlightenment, to become the Buddha of Medicine, he saw by virtue of his vows, that the beings were suffering from all sorts of diseases, such as tuberculosis, bilious fever, or that they were affected by a spell or by poison, or that some were by their nature short-lived, or that some have died a violent death. He wish to fulfil all their desires by putting an end to all these diseases and miseries. Therefore the World's Most Venerable entered into a Samadhi called the Removal of Suffering for All Beings. While He was in this contemplation a great radiance of light of light was sent forth from his Ushnisa, and he pronounced the great Dharani as follows:
"NAMO BHAGAVATE BHAISAJAYA-GURU-VAIDURYA-PRABHA-RAJAYA
TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA TADYATHA OM
BHAISAJYE BHAISAJYE BHAISAJYA SAMUDGATE SVAHA"
When He, in his radiance, had spoken this mystical formula, the earth was shaken and emitted a great light. All beings were delivered from their diseases and miseries, they are now happy because their bodies and minds are at rest.
"Manjushri, if you see a pious man or woman who suffers from a disease, you shall do the following whole-heartedly for those sick people: let them keep clean by taking frequently baths and rinse their mouths, give them food, medicine and clean water, and recite the Dharani for a hundred and eight times, then all diseases will disappear entirely. When one of them has a particular wish, he shall concentrate and recite the magic formula. Then he will fulfil all he wishes, he will be without disease, and will live longer. After his death, he will born in paradise without having to return to this world, and will in the end attain perfect Enlightenment. Therefore, Manjushri, if there is a pious man or woman who very seriously prays to the Buddha of Medicine and, he or she must always keep in mind this magic formula and never forget it."
"Still more, Manjushri, there may be a pious man or woman who hears the name of the Buddha of Medicine and repeats it and fosters it, he chews the Dantakastha (a stick for cleaning the teeth) in the morning, takes bath and rinses his mouth, until he is quite clean. He then prays with incense and flowers, he burns the incense and rubs the body with perfume, sings the Sutra and proffers offerings before the image of the Buddha. He copies the Sutra or has it copied, learns it by heart, has it explained to him. He makes offerings to his Buddhist teacher and gives alms generously and not let him be in want of anything. Then all the Buddhas will protect him and keep him in mind. His prayers will be granted, he will eventually attain perfect Enlightenment."
Then the disciple Manjushri saluted the Buddha and said: "World honoured, I swear that I will pray Buddha-truth, I shall cause, by many means, all male and female devotees to hear the names of the Master of Healing, Azure Radiance Tathagata, I shall shout the names of the Buddha into their ears even in their sleep. World honoured, when someone learns this Sutra by heart and reads, proclaims and expounds it to other people, copies it himself, or has it copied, makes offerings reverently and seriously with various fragrant flowers, perfumed unguents, sandal-powder and burning incense, with garlands, strings of pearls, flags and music; he also makes bags of five-coloured silk and puts Sutra into them, sweeps clean a place, displays the bags the bags on a high table that they may lie there in readiness, then the four great Kings of Heaven with their retinue and the other innumerable hundreds and thousands of celestial hosts will come to make offerings and to protect the Sutra. World-honoured, where the treasures of this Sutra flow out and can be received through the blessing of the Vow of this World honoured Buddha of Medicine, and his name can be heard, then they will know that no violent death will ever occur at that place, and nobody’s spirit will ever be seized by evil demons and evil spirits. And if it has already been wrested from him, he can still restore it as he was before, he will have peace both in Body and mind."
Then the Buddha said to Manjushri: "So it is, so it is! It is exactly as you say, Manjushri, if a devout man or woman who wishes to make an offering to this world honoured Buddha of Medicine, he or she must first make an image of this Buddha, prepare a clean place to erect it, strew various flowers, burn all sorts of incense, adorn the place with curtains and flags, for seven days and seven nights, keep the eight prohibitory commands, eat clean food, take baths so that one may have a clean odour, put on clean clothes, free the mind from dirty, angry and malicious thoughts, wish to be of service to others, and try to bring happiness to everybody. One should be full of compassion, glad to give alms, and sympathetic to every one. Thus cleansed, he should go around the Buddha image to the right, and sing the hymns with drum music. Moreover, he must remember the blessing of the Vows of Tathagata, read aloud this Sutra, meditate upon its meaning, recite and explain it. What he wishes for will all be fulfilled. If he wishes for wealth, he will become rich. If he wishes to become an official, he will become an official. if he wishes to have a son or a daughter, he will get a son or a daughter. When he has a bad dream, sees evil omens, sees strange birds flocking together, or has his room filled with strange apparitions, if this man, will all the sacred implements worships and make offerings, then the World honoured Buddha of Medicine will bring it to pass that the bad dreams and the bad omens which prophecy ill luck will vanish completely and will do him no harm. He will be protected from the dangers of water, fire, sword, poison, elephants, lions, tigers, wolves, bears, snakes, scorpions, millipedes, mosquitoes, gnats and other frightful and unpleasant things if he whole-heartedly remembers the Buddha, worships Him , then all troubles will vanish."
Furthermore, Manjushri, in case there is a pious man or woman who does not care for other gods during his or her whole life and whose only thought is to become a Buddhist disciple, and who observes either five or ten of the Commandments, or the four hundred commandments of the Bodhisattva, the two hundred and fifty of the monk, or the five hundred of the nun, and who fears he may relapse into sin and fall into evil destinies; if he or she can only recite the name of the Buddha, worships Him and makes offerings to Him, he and she will certainly not suffer from the three paths of transmigration - the hells, hungry ghost and animals."
"A woman may suffer from great pain while giving birth. If she can whole-heartedly worship the Buddha of Medicine and to invoke the name Tathagata, worship Him and make offerings to Him, all pain will vanish, the newly born baby will have a sound and healthy body; whoever sees him will rejoice at his being so clever, so strong and healthy; and no demon comes to rob him of his vitality."
Then the Buddha spoke to Ananda: "If I praise the virtues of the Buddha of Medicine and let you know that the actions of the Buddha have an occult meaning that it is difficult to understand. Can you believe me?"
Ananda said: "Virtuous World honoured One, I have no doubt in my belief about the Sutras of Tathagata. My reason for this belief is that the karma of Tathagatas, formed through deeds, words and thoughts, is perfectly pure. World-honoured, the disc of this sun and moon may be torn down, the inconceivable high Sumeru mountain may be shaken, but the words of the Buddhas will never change. World-honoured, the beings whose faith is as yet insufficient may question the occult meaning of the Buddha’s acts. They think: How is it possible that, by only remembering the name of the Master of Healing, Azure Radiance Tathagata, we can reap so many blessings? Then they do not believe, nay, they challenge. Such people forfeit their blessing and joy over one long night, they fall into evil existences and drift eternally in the stream of miserable life."
Then Buddha told Ananda: "When all these beings hear the name of the World-honoured Master of Healing, Azure Radiance Tathagata and cherish it whole-heartedly, and have no more doubts, then it is impossible for them to fall into evil destinies again. Those who have fallen into evil destinies, they have done no good deeds. Ananda, this is the occult meaning of the acts of the Tathagatas; it is hard to believe! You can conceive of it now, and so you know that all that I have told you has its root in the power of the Tathagatas. Ananda, all Shramanas and Pratyekabuddhas, and the Bodhisattvas who have not yet reached the ten stages, are unable to believe the full truth and to expound it, only the Bodhisattva who has only one life that binds him can do it. Ananda, it is difficult to get a human body. It is also difficult to have faith in the Triple Gems, to believe and to revere them. But it is still more difficult to hear the name of the Master of Healing, Azure Radiance Tathagata. Ananda, the Bodhisattva deeds of the Buddha of Medicine, his skilful means to convert the beings, and his far reaching vows are innumerable. If I should expound them in great detail, I could speak kalpa after kalpa and even longer, the kalpas would soon be exhausted, but the deeds, the vows, and the skilful means of the Buddha would not be exhausted."
There was, at that time, a great Bodhisattva in the community. His name was Seeker of Salvation. He stood up from his seat, bared his right shoulder, touched the earth with his right knee, bowed with the palms of his hands joined together, and said to the Buddha: "Virtuous World honoured, in the decline of the formal period there shall be beings who are exhausted by many misfortunes, they are thin in consequence of long illness. Such a being can neither eat nor drink, his lips and throat are dry. Everything he sees is dark. The signs of death are presently manifest. His parents, family, relatives and friends stand around him weeping. His body lies on the bed, he sees the messengers of Yama leading his spirit to the judge. Verily, all beings have a spirit which originates with them. Everything they have done, be it good or bad, was in the record. Everything was kept with judge Yama. Just at that time, this judge questions the man. He sums up his deeds. He assigns him his place according to the proportion of his good and bad deeds. If at that time the relatives and friends of this sick man could make him believe in the Buddha of Medicine and ask the monks to recite this Sutra, light a seven-layer lantern, hang up either consciousness may returns after seven, twenty-one, thirty-five, or forty-nine days. At that time when he returns consciousness, he feels like awakened from a dream, he remembers the award he has received for his good or bad deeds. For he has himself been a witness of the reward of his deeds."
"He remembers this throughout his life’s hardships, he no longer commits any evil deed. Therefore men and women who are firm in their faith cherish the name of the Master of Healing, Azure Radiance Tathagata, worship Him and make offerings to Him with what they can."
At that time, Ananda asked the Bodhisattva Seeker of Salvation: "Pious man, how shall we worship the Buddha of Medicine and make offerings to Him? What are the significances of the banners and the lanterns?"
The Bodhisattva Seeker of Salvation said: "Virtuous One, for the sick people whom one wishes to free from their sufferings, it is necessary to keep the eight prohibitory commands during seven days and nights, and to make offerings of food and drink and other things, according to one’s capability, to the congregation of monks; to perform worship according to the ritual, for six times day and night and have offerings made to the Buddha of Medicine; to recite this Sutra forty-nine times, to light up forty-nine lamps, to have seven image of the Tathagata made, to have seven lamps put infront of each image, the flame of each lamp may illuminate a cartwheel. For forty-nine days these lamps must be kept burning unceasingly. Hang up five-coloured banners, forty-nine spans long, and set free various kinds of animals to the number of forty-nine. In this way, the sick people are made to overcome the danger of being violently killed by evil spirits."
"Furthermore, Ananda, in case of a Kshatriya or an Abhisecana or King at a time when calamity arises, such as pestilence among the population, invasion by foreign countries, revolution in his own country, ominous displacement in a constellation, eclipse or the sun or the moon, wind and rain out season or drought through no rain, this Kshatriya or Abhisecana King must then have pity on all beings, set all captives free, perform the above mentioned ceremonies of offering, and make offerings to the Virtuous Buddha of Medicine. As a consequence of these good deeds and the power of original vow of Tathagata, he will bring about the result that his country will be delivered, that wind and rain will come in good time, and will let the crops ripe, that the people will be happy without sickness, that no cruel Yaksha in his country will torment the people, and that all evil omens will at once disappear. And the Kshatriya’s or Abhisecana King’s life, material appearance, vitality, and sickless independence will all be benefited. Ananda, if the Queen, the wives of the princes, the crown-prince, the princes, the ministers, the court councillors, the ladies of the palace, the provincial officials or the common people suffering from diseases, or if another calamity occurs, he shall also hang up five-coloured banners for warding off all the evil spirits, light lamps and keep them burning, set animals free, strew many coloured flowers, burn precious incense, then the diseases will be cured and all afflictions will vanish."
Then Ananda asked the Bodhisattva Seeker of Salvation: "Pious man, how can a life that has come to an end be prolonged?"
The Bodhisattva Seeker of Salvation said: "Virtuous One, did you hear that the Tathagatas say that there are nine kinds of violent deaths? Therefore, I exhort you to hang up the life prolonging banner, to light up the lamps, and to perform the pious deeds. By performing the pious deeds, one’s life come to a natural end without suffering from any painful experience."
Ananda asked: "what are the nine kinds of violent deaths?"
The Bodhisattva Seeker of Salvation said: "The nine violent deaths are;
(1) There are beings who become sick. Though the sickness is not serious but there is neither medicine nor a doctor for the treatment. In case they take the wrong medicine, they may meet violent death which can very well be avoided. Some trust in Maras and Heretics, or masters of magical and bewitching powers. From a frivolous prediction of good or bad luck, fear and uneasiness arises. Those people whose own heart cannot clearly discern, question fortune-tellers whether misfortunes awaits them. Some kill living beings for a sacrifice in order to propitiate the spirits. Some call out to the evil spirits and ask for protection, they wish to prolong their lives, but all to no avail. They are ignorant of the right way. They believe in heterodox views, not recognising the doctrine of moral karma. This leads in the end to a violent death. They enter into hell and can never get out of it. This is the first violent death.
(2) Some are violently executed by order of the law.
(3) Some hunt for pleasure, lead and unrestrained life with women and wine, and dissipated without halt and limit. Then the fiends come and violently snatch their spiritual vigour.
(4) Some come to a violent end by being burnt by fire.
(5) Some come to a violent end by being drowned.
(6) Some come to a violent end by being devoured by wild beasts.
(7) Some come to a violent end by falling from a steep cliff.
(8) Some come to a violent end by being destroyed by poison, by image spell Vetala, by spoken-spell Dharani, or by demonical influence to resurrect a corpse and cause it kill another person.
(9) Some suffer hunger and thirst, do not get anything to eat or drink and thus die an untimely death.
"These are what Tathagata briefly named as the nine kinds of violent deaths. Besides, there are innumerable other kinds which cannot all be told here."
"In addition, Ananda, the judge Yama keeps a complete list, with the deeds of each inhabitant on earth recorded, if any of the beings are not filial and commit the five mortal sins, revile the Triple Gems, infringe the laws of the country, and violate the natural moral laws, then the judge Yama examines, whether their sins were grave or light, and punishes them accordingly."
"Therefore I now ask all beings to light up the lamps and hang up the banners, to set free the animals, and to do good deeds, so that misery and grief can be overcome and the life’ hardships can be avoided." At that time, there were twelve Yaksha spiritual generals in the assembly, viz:
General Kumbhira,
General Vajra,
General Mihira,
General Andira,
General Majira,
General Shandira,
General Indra,
General Pajra,
General Makura,
General Sindura,
General Catura,
General Vikarala.
These twelve Yaksha Generals, each having seven thousand Yakshas in his retinue, raised their voices, simultaneously and saluted the Buddha by saying: "World’s Most Venerable, we have experienced today the wondrous power of the Buddha by permitting us to hear the name of the Master of Healing, Azure Radiance Tathagata, we have no further fear of the evil destinies. All of us are of one mind, that is as long as this form lasts, we shall have recourse to Buddhist Trinity. We swear to bear the responsibility to let all beings be benefited by the path of truth and to let them be abound with happiness. Wherever it may be - in villages, cities, capitals, or even in unfrequented forests, when any one preaches this Sutra and cherishes the names of the Master of Healing, Azure Radiance Tathagata, worships Him and makes Him offerings, we and our retinues shall guard and protect him, deliver him completely from all distress, fulfil all his wishes. When he falls ill and calls for help, he should also read this Sutra, take a five-coloured skein and tie it into knots, forming the letters of our names, and untie the knots when his wishes are fulfilled."
At that time, the World’s Most Venerable praised the Yaksha Generals and said: "Excellent, excellent, Great Yaksha Generals! If you want to return the favour of the Master of Healing, Azure Radiance Tathagata, you must always be of service to all beings and make them happy."
Then Ananda saluted the Buddha and said: "World’s Most Venerable! What is this revelation called? By what name shall we cherish it?"
Then Buddha said to Ananda: "This revelation is called: ‘The Blessing of the Original Vow of the Master of Healing, Azure Radiance Tathagata’. It is also called: ‘The scared formula’ which tells how the twelve Yaksha spiritual generals vowed to be useful to all beings. A third name is called ‘The Removal of All Karmic Hindrances’. So you shall bear in mind."
When Bhagavan was preaching these words, all the Great Bodhisattvas and the Great Sramanas, the kings and the great ministers, the Brahmins, the Upasakas the gods, the dragons, the Yaksas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, human and non-human beings, all others in the assembly heard the words of the Buddha. All of them greatly rejoiced, accepted the belief and promised to keep it faithfully.
Part of the information of this page is extracted from
http://www.tbsn.org/english/library/sutras/mstheal.html
- wong chee tat :)
(Bhaisajayaguru-Vaidurya-Prabhasa Tathagata)
Sutra of the Master of Healing
Translated into Chinese from Sanskrit by Reverend Hsuan Tsang
Translated into English from Chinese Version by Prof. Chow Su-Chia
Revised by Upasaka Shen Shou-Liang
Thus I have heard: While wandering through many lands to convert the beings, Bhagavan arrived at Vaisali. He dwelt under a resounding tree, and with him was a big crowd of beings, including eight thousand monks, thirty-six thousand Great Bodhisattvas, as well as kings, ministers, brahmins, lay-disciples, the eight groups of dragons, and other celestial beings, such as kimnaras and the rest. This infinite mass surrounded him with devotion. He preached to them.
Then Manjushri, son of the Dharma-king and chief disciple of the Buddha, rose from his seat. He bared one of his shoulders, bent his right knee to the ground in the direction of Bhagavan, bowed, joined the palms of his hands, and reverently said: "World-honoured! We only wish you would tell us such and such names of the Buddha, their original vows, and their boundless virtues so that the hearers may know how to keep away from all karmic hindrances by their wisdom, to the blessing and joy of all beings who live in the formal period of Buddhism."
Then the World-honoured praised the disciple Manjushri and said: "Good! Excellent! Manjushri! Out of great pity you asked me to mention the names of the Buddhas and the virtues achieved from their original vows, so as to pull out from all beings the hindrances of the karma which bind them, to the blessing and joy of those who live in the formal period of Buddhism. Now listen well and bear in mind to what I shall tell you." Manjushri said: "Very well, we are happy that such is your wish. We are glad to listen." Then the Buddha said to Manjushri: "Eastward from here, beyond Buddha-land about ten times as numerous as the sands of the Ganga, there is a world called ‘The Pure Crystal Realm’, the Paradise of Yao Shih. Its Buddha has a few titles, such as The Master of Healing, Azure Radiance Tathagata, The Arhat of Perfect Knowledge, The Prefect Mind and Deed, The Well Departed Sugata, The Knower of the World, The Peerless Nobleman, The Man Who Brings The Passions of Men Under Control, The Teacher of Devas And Men, The Buddha, and Bhagavan. At the time when that World-honoured Buddha of Medicine became a Bodhisattva, he made Twelve Great Vows to grant all beings with whatever they pray."
The first vow. ‘I vow that, after my reincarnation and having attained unexcelled complete Enlightenment, my body should be shining like a brilliant light, throwing beams on infinite, and boundless, worlds, adorned with a retinue of thirty-two forms of the Great Men and with eighty physical characteristics of the Buddha, I shall make all beings wholly equal to me.’
The second vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, my body should be like a crystal in spotless purity both within and without, with splendorous radiant light, in the majesty of its virtue, sitting serenely, adorned with the aureole, brighter than the sun and the moon, I shall reveal my great power to all the beings in obscurity, in order that they may act freely according to their bent.’
The third vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, I should grant by means of boundless wisdom, to all beings the inexhaustible things that they may need and that they may be free from any want.’
The fourth vow. ‘I vow that, after my reincarnation and having attained Perfect enlightenment, I should bring those who have gone the heterodox ways to dwell tranquilly in the way of Bodhi; and those who travel on the Vehicle of the Sramana and the Pratyekabuddha on the Vehicle of the Sramana and the Pratyekabuddha to stand firmly in the Great Vehicle of Bodhisattva.’
The fifth vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, I should enable the innumerable beings to observe all the moral laws to mend their ways to pure living, and to obey the three cumulative commandments. Should there be any relapse, or violation, they shall again become pure once they hear of my name, then they shall not fall into evil existences.’
The sixth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, those beings who are physically inferior, with imperfect senses, such as, the ugly, stupid, blind, deaf, mute, crippled, paralysed, hump-backed, leprous, lunatic, or sick in many respects, shall all of them, when they hear my name, regain their normal appearances and become intelligent. All their senses shall be perfectly restored, and they shall not suffer from diseases.'
The seventh vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, those who are tormented by diseases, who have nobody to whom they can seek for help, without a refuge, without a doctor, without medicine, without relatives, without a home; these poor and miserable beings shall all of them be free from diseases and troubles, and shall enjoy perfect health of body and mind, once my name reaches their ears. They shall have families, friends and properties a-plenty, and shall all be brought to the supreme Enlightenment of Buddha.'
The eighth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, women who are tormented by the hundred of sufferings of the female sex, who are much wearied of life and long to make bodily sacrifice, shall all of them, when they hear my name, be transformed into men instead of women, in the next re-birth, they shall get the form of manhood and shall in the end attain the supreme Enlightenment of Buddha.'
The ninth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should let all being to escape the evil nets of Mara, to be free from other non-Buddhist cults. If they should have fallen into the dense forest of false doctrines, I should assist and lead them to the noble truths, and gradually induce them to lead the life of a Bodhisattva and soon they shall attain supreme Enlightenment of Buddha.'
The tenth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should bring it to pass that all those who are recorded and condemned by the royal law to be bound and whipped, to be enchained in prisons, to be sentenced to capital punishment, too meet numerous other disasters and insult, to be afflicted with sorrow and anguish, to be troubled both in body and in mind, shall, when they hear of my name, escape evil kalpas through the awe-inspiring majesty of my blessedness and virtue.'
The eleventh vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should bring it to pass that all beings who are tormented by hunger and thirst and who, in order to obtain drink and food, if they can carefully remember my name and cherish it, then I should let them taste the flavour of the Dharma, and eventually lead a tranquil and happy life.'
The twelfth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, all beings who are poor and naked, tormented day and night by mosquitoes and wasps, by cold and heat, when they hear my name and carefully remember and cherish it, shall receive the wonderful garments of all kinds, as well as valuable ornaments, chaplets of fragrant flower; and various kinds of instrumental music shall resound. Whatever they dream of, they shall have in abundance.'
"Manjushri, these are the twelve wonderful sublime vows made by the World's Most Venerable Buddha, of Medicine when he was a Bodhisattva."
"Now Manjushri! when the Buddha Medicine as a Bodhisattva, made his vows the stern virtues of them have reached the Buddhaland; if I should speak kalpa after kalpa about these virtues I could not mention all of them. Verily, this Buddhaland is eternally pure, it has no women, nor has it any evil influences, and no screams of pain are heard there. The ground is of lapis lazuli, golden cords set bounds to the ways of this land, the walls, towers, castles, halls, verandas, and bird nets are made of seven precious things. In all aspects it is equal to the Western Paradise. There is no difference between the two. There are two Great Bodhisattvas in this country: the name of one is Radiance of the Sun; that of the other, Radiance of the Moon. They are the chiefs of a host of Bodhisattvas. They represent the Buddha. They guard the treasury of the right doctrine of the Buddha of Medicine. Therefore, Manjushri, all good men and women who have confidence in faith should wish to be born in the world of Buddha."
Then the Buddha spoke further on to the disciple Manjushri and said: "Manjushri, there are those who do not distinguish good from evil. They indulge incessantly in greed and avarice. They do not know what alms-giving is, and what the effect of such a deed will be. They are idiots. They have no faith. They accumulate riches, and guard them carefully. When they see a beggar, they are not glad in heart. When they have to bestow a charity, it is like cutting a piece of flesh from the body. A deep and painful regret ensues. There are other innumerable greedy and stingy beings who gather money but do not use it even for themselves, so how could you expect them to give it to their parents, wives, children, servants, or beggar? These beings, after their death, shall be reborn as hungry ghost or as animals. Now, it may happen that, as men in a former incarnation, they had by chance heard the name of the Buddha of Medicine. Now, it may happen that, as men in a former incarnation, they had by chance heard the name of the Buddha of Medicine. Now in the evil incarnation the name of that Tathagata accidentally recurs to their mind. Then when they remember him, they suddenly disappear and again be transformed into men. There they remember their former life, they are afraid of the sufferings of the bad incarnation. They do not rejoice at worldly pleasures. They gladly practice charity, and they praise the giver. They are no longer greedy and do not regret the alms given by themselves. Yes, in time they are able to bestow upon the one who asks them even for their head, eye, hand, foot, blood, flesh, and other parts of their body, to say nothing of their money and property!"
"Furthermore, Manjushri, there are beings who, though having learned everything point and point from the Tathagata, trespass against the Commandments. There are others who, though not trespassing against the Commandments, trespass against the minor rules. Others who, though neither trespassing against the Commandments nor against the minor rules, have not got the right views. Still Others who, though having the proper ideas, neglect to learn, and thus they are unable to understand the deep meaning of the Sutras taught by the Buddha. Others are studious but proud. Because their hearts are be-clouded with pride, so they think highly of themselves and think little of others. They criticise the correct doctrine of the Buddha and become the companions of Mara. These fools are not only themselves erring, but they also dig pitfalls for millions of others. They then do evil and are incessantly reborn into hells, as animals or as hungry ghosts."
"It may occur that they then heard the name of the Buddha of Medicine, they may turn from their wickedness, they may follow the right teaching, and they do not fall into evil destinies any more. But if there should be any among them who are unable to turn from wickedness, who do not follow the right teaching, and who fall into evil destinies as a consequence, then, they still have the chance to become men in the next re-birth in case that, through the magic power of the vows of this Tathagata, they are able to hear his name chanted just for a moment. If they take heart to follow the right doctrine and curb their lust, they will be enabled to leave their homes and to become monks. They cling implicitly to the teaching of the Tathagata, swerve no more from it, and from the right principles and learn more, then they will understand the profound meanings. Far from being haughty, they do not criticise the right teaching, do not become companions of Mara. Gradually they will enter the way of Bodhisattvas and will soon attain perfect enlightenment."
"Furthermore, Manjushri, there are beings who are avaricious and envious. They praise themselves and depreciate others. For this reason, they fall into the three evil destinies. During innumerable millenniums they suffer misery, after their death they will be reborn among men but as oxen, horses, camels or donkeys. They will be tormented constantly by whip, by hunger, and by thirst; they must carry heavy loads on their backs and walk long ways. Even if they were reborn as human beings, they will be reborn in a poor hut, and when they grow up they will become man-servants and maid-servants. They will be ordered around by other people and will never be their own bosses. When such beings, in a former incarnation, heard the name of the Buddha of Medicine, they will now be save by Him. If they remember him and whole-heartedly have recourse to the Buddha, all their sufferings will be removed through His majestic power. Their senses will be sharpened. They will become wise and they would like to listen and become learned. They will strive solely for the sublime teaching; they will hold social intercourse with friends who will lead them to the good deeds. They will cut all nets of Mara. They will pierce the veil of ignorance. They will let the stream of suffering flow off and be released from pains of birth, old age, sickness, death, and all the worries and miseries."
"Still, Manjushri, there are beings who like to do that which is repugnant to others, who like to quarrel and cause displeasure both to themselves and to others. By deeds, words and thoughts, they create all sorts of bad karma. They constantly do harm to each other, they hatch plans to injure one another. They pray to the spirits of the mountains, trees and tombs. They kill living things, take their bleeding flesh, and offer it to the Yaksas and Rakshasas. They write down the name of their enemy, make a picture of him, and, by the use of sorcery, they curse over it. They use black magic and poison. They conjure up a ghost from corpse. This puts an end to the life of the enemy and destroys his body."
"When, by chance, these beings hear of the name of the Buddhas of Medicine, then all these evil things will lose power to harm them. They learn to have compassion on each other. They wish to be of service, they wish to make each other happy. They renounce malice and the impulse to create suffering. Everyone rejoices. Being contented with the property he owns, he does not covet that of others. They are helpful to each other."
"Furthermore, Manjushri, there are four groups in our community: the monk, the nuns, the male devotees, and the female devotees. There are other pious men and women, who believe and observe the first eight of the Ten Commandments. They observe all points from three months to a year. Because of this good seed they have planted, they expect to be reborn in the Western Paradise where the Buddha Amitayus dwells. But, though they hear the correct doctrine of the Buddha, they can not discern and put enough trust in it. When they hear the name of the Buddha of Medicine at the time of their death, then there will be eight Bodhisattvas who, with magic powers, will traverse the intervening space to come to show them their ways, and amidst the colourful flowers of that world, they will be born there by transformation."
"Sometimes they are also born in the Heaven. Though they are born in Heaven, the original good roots are still there, they will not fall into evil destinies again. When their life in Heaven is ended, they will again become men. Or they may become supreme rulers, governing the four inhabited continents of the Universe, and rule in independent majesty."
"Innumerable beings are established in the excellent Karma resulting from the practice of the Ten Commandments. Some are born as Kshatriyas or as Brahmins, some as lay-disciples, some born in a large family. They abound in riches, with their treasuries and granaries overflowing. Their appearance are awe-inspiring. They have enough relatives and kinsmen, they are clever and they gain in wisdom. They are as strong and brave as the most powerful. If it is a woman who heard the name of the Buddha of Medicine, and if she whole-heartedly cherishes it, she shall never again become a woman in the next re-birth."
"Then, Manjushri, when the Master of Healing, Azure Radiance Tathagata, had attained perfect Enlightenment, to become the Buddha of Medicine, he saw by virtue of his vows, that the beings were suffering from all sorts of diseases, such as tuberculosis, bilious fever, or that they were affected by a spell or by poison, or that some were by their nature short-lived, or that some have died a violent death. He wish to fulfil all their desires by putting an end to all these diseases and miseries. Therefore the World's Most Venerable entered into a Samadhi called the Removal of Suffering for All Beings. While He was in this contemplation a great radiance of light of light was sent forth from his Ushnisa, and he pronounced the great Dharani as follows:
"NAMO BHAGAVATE BHAISAJAYA-GURU-VAIDURYA-PRABHA-RAJAYA
TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA TADYATHA OM
BHAISAJYE BHAISAJYE BHAISAJYA SAMUDGATE SVAHA"
When He, in his radiance, had spoken this mystical formula, the earth was shaken and emitted a great light. All beings were delivered from their diseases and miseries, they are now happy because their bodies and minds are at rest.
"Manjushri, if you see a pious man or woman who suffers from a disease, you shall do the following whole-heartedly for those sick people: let them keep clean by taking frequently baths and rinse their mouths, give them food, medicine and clean water, and recite the Dharani for a hundred and eight times, then all diseases will disappear entirely. When one of them has a particular wish, he shall concentrate and recite the magic formula. Then he will fulfil all he wishes, he will be without disease, and will live longer. After his death, he will born in paradise without having to return to this world, and will in the end attain perfect Enlightenment. Therefore, Manjushri, if there is a pious man or woman who very seriously prays to the Buddha of Medicine and, he or she must always keep in mind this magic formula and never forget it."
"Still more, Manjushri, there may be a pious man or woman who hears the name of the Buddha of Medicine and repeats it and fosters it, he chews the Dantakastha (a stick for cleaning the teeth) in the morning, takes bath and rinses his mouth, until he is quite clean. He then prays with incense and flowers, he burns the incense and rubs the body with perfume, sings the Sutra and proffers offerings before the image of the Buddha. He copies the Sutra or has it copied, learns it by heart, has it explained to him. He makes offerings to his Buddhist teacher and gives alms generously and not let him be in want of anything. Then all the Buddhas will protect him and keep him in mind. His prayers will be granted, he will eventually attain perfect Enlightenment."
Then the disciple Manjushri saluted the Buddha and said: "World honoured, I swear that I will pray Buddha-truth, I shall cause, by many means, all male and female devotees to hear the names of the Master of Healing, Azure Radiance Tathagata, I shall shout the names of the Buddha into their ears even in their sleep. World honoured, when someone learns this Sutra by heart and reads, proclaims and expounds it to other people, copies it himself, or has it copied, makes offerings reverently and seriously with various fragrant flowers, perfumed unguents, sandal-powder and burning incense, with garlands, strings of pearls, flags and music; he also makes bags of five-coloured silk and puts Sutra into them, sweeps clean a place, displays the bags the bags on a high table that they may lie there in readiness, then the four great Kings of Heaven with their retinue and the other innumerable hundreds and thousands of celestial hosts will come to make offerings and to protect the Sutra. World-honoured, where the treasures of this Sutra flow out and can be received through the blessing of the Vow of this World honoured Buddha of Medicine, and his name can be heard, then they will know that no violent death will ever occur at that place, and nobody’s spirit will ever be seized by evil demons and evil spirits. And if it has already been wrested from him, he can still restore it as he was before, he will have peace both in Body and mind."
Then the Buddha said to Manjushri: "So it is, so it is! It is exactly as you say, Manjushri, if a devout man or woman who wishes to make an offering to this world honoured Buddha of Medicine, he or she must first make an image of this Buddha, prepare a clean place to erect it, strew various flowers, burn all sorts of incense, adorn the place with curtains and flags, for seven days and seven nights, keep the eight prohibitory commands, eat clean food, take baths so that one may have a clean odour, put on clean clothes, free the mind from dirty, angry and malicious thoughts, wish to be of service to others, and try to bring happiness to everybody. One should be full of compassion, glad to give alms, and sympathetic to every one. Thus cleansed, he should go around the Buddha image to the right, and sing the hymns with drum music. Moreover, he must remember the blessing of the Vows of Tathagata, read aloud this Sutra, meditate upon its meaning, recite and explain it. What he wishes for will all be fulfilled. If he wishes for wealth, he will become rich. If he wishes to become an official, he will become an official. if he wishes to have a son or a daughter, he will get a son or a daughter. When he has a bad dream, sees evil omens, sees strange birds flocking together, or has his room filled with strange apparitions, if this man, will all the sacred implements worships and make offerings, then the World honoured Buddha of Medicine will bring it to pass that the bad dreams and the bad omens which prophecy ill luck will vanish completely and will do him no harm. He will be protected from the dangers of water, fire, sword, poison, elephants, lions, tigers, wolves, bears, snakes, scorpions, millipedes, mosquitoes, gnats and other frightful and unpleasant things if he whole-heartedly remembers the Buddha, worships Him , then all troubles will vanish."
Furthermore, Manjushri, in case there is a pious man or woman who does not care for other gods during his or her whole life and whose only thought is to become a Buddhist disciple, and who observes either five or ten of the Commandments, or the four hundred commandments of the Bodhisattva, the two hundred and fifty of the monk, or the five hundred of the nun, and who fears he may relapse into sin and fall into evil destinies; if he or she can only recite the name of the Buddha, worships Him and makes offerings to Him, he and she will certainly not suffer from the three paths of transmigration - the hells, hungry ghost and animals."
"A woman may suffer from great pain while giving birth. If she can whole-heartedly worship the Buddha of Medicine and to invoke the name Tathagata, worship Him and make offerings to Him, all pain will vanish, the newly born baby will have a sound and healthy body; whoever sees him will rejoice at his being so clever, so strong and healthy; and no demon comes to rob him of his vitality."
Then the Buddha spoke to Ananda: "If I praise the virtues of the Buddha of Medicine and let you know that the actions of the Buddha have an occult meaning that it is difficult to understand. Can you believe me?"
Ananda said: "Virtuous World honoured One, I have no doubt in my belief about the Sutras of Tathagata. My reason for this belief is that the karma of Tathagatas, formed through deeds, words and thoughts, is perfectly pure. World-honoured, the disc of this sun and moon may be torn down, the inconceivable high Sumeru mountain may be shaken, but the words of the Buddhas will never change. World-honoured, the beings whose faith is as yet insufficient may question the occult meaning of the Buddha’s acts. They think: How is it possible that, by only remembering the name of the Master of Healing, Azure Radiance Tathagata, we can reap so many blessings? Then they do not believe, nay, they challenge. Such people forfeit their blessing and joy over one long night, they fall into evil existences and drift eternally in the stream of miserable life."
Then Buddha told Ananda: "When all these beings hear the name of the World-honoured Master of Healing, Azure Radiance Tathagata and cherish it whole-heartedly, and have no more doubts, then it is impossible for them to fall into evil destinies again. Those who have fallen into evil destinies, they have done no good deeds. Ananda, this is the occult meaning of the acts of the Tathagatas; it is hard to believe! You can conceive of it now, and so you know that all that I have told you has its root in the power of the Tathagatas. Ananda, all Shramanas and Pratyekabuddhas, and the Bodhisattvas who have not yet reached the ten stages, are unable to believe the full truth and to expound it, only the Bodhisattva who has only one life that binds him can do it. Ananda, it is difficult to get a human body. It is also difficult to have faith in the Triple Gems, to believe and to revere them. But it is still more difficult to hear the name of the Master of Healing, Azure Radiance Tathagata. Ananda, the Bodhisattva deeds of the Buddha of Medicine, his skilful means to convert the beings, and his far reaching vows are innumerable. If I should expound them in great detail, I could speak kalpa after kalpa and even longer, the kalpas would soon be exhausted, but the deeds, the vows, and the skilful means of the Buddha would not be exhausted."
There was, at that time, a great Bodhisattva in the community. His name was Seeker of Salvation. He stood up from his seat, bared his right shoulder, touched the earth with his right knee, bowed with the palms of his hands joined together, and said to the Buddha: "Virtuous World honoured, in the decline of the formal period there shall be beings who are exhausted by many misfortunes, they are thin in consequence of long illness. Such a being can neither eat nor drink, his lips and throat are dry. Everything he sees is dark. The signs of death are presently manifest. His parents, family, relatives and friends stand around him weeping. His body lies on the bed, he sees the messengers of Yama leading his spirit to the judge. Verily, all beings have a spirit which originates with them. Everything they have done, be it good or bad, was in the record. Everything was kept with judge Yama. Just at that time, this judge questions the man. He sums up his deeds. He assigns him his place according to the proportion of his good and bad deeds. If at that time the relatives and friends of this sick man could make him believe in the Buddha of Medicine and ask the monks to recite this Sutra, light a seven-layer lantern, hang up either consciousness may returns after seven, twenty-one, thirty-five, or forty-nine days. At that time when he returns consciousness, he feels like awakened from a dream, he remembers the award he has received for his good or bad deeds. For he has himself been a witness of the reward of his deeds."
"He remembers this throughout his life’s hardships, he no longer commits any evil deed. Therefore men and women who are firm in their faith cherish the name of the Master of Healing, Azure Radiance Tathagata, worship Him and make offerings to Him with what they can."
At that time, Ananda asked the Bodhisattva Seeker of Salvation: "Pious man, how shall we worship the Buddha of Medicine and make offerings to Him? What are the significances of the banners and the lanterns?"
The Bodhisattva Seeker of Salvation said: "Virtuous One, for the sick people whom one wishes to free from their sufferings, it is necessary to keep the eight prohibitory commands during seven days and nights, and to make offerings of food and drink and other things, according to one’s capability, to the congregation of monks; to perform worship according to the ritual, for six times day and night and have offerings made to the Buddha of Medicine; to recite this Sutra forty-nine times, to light up forty-nine lamps, to have seven image of the Tathagata made, to have seven lamps put infront of each image, the flame of each lamp may illuminate a cartwheel. For forty-nine days these lamps must be kept burning unceasingly. Hang up five-coloured banners, forty-nine spans long, and set free various kinds of animals to the number of forty-nine. In this way, the sick people are made to overcome the danger of being violently killed by evil spirits."
"Furthermore, Ananda, in case of a Kshatriya or an Abhisecana or King at a time when calamity arises, such as pestilence among the population, invasion by foreign countries, revolution in his own country, ominous displacement in a constellation, eclipse or the sun or the moon, wind and rain out season or drought through no rain, this Kshatriya or Abhisecana King must then have pity on all beings, set all captives free, perform the above mentioned ceremonies of offering, and make offerings to the Virtuous Buddha of Medicine. As a consequence of these good deeds and the power of original vow of Tathagata, he will bring about the result that his country will be delivered, that wind and rain will come in good time, and will let the crops ripe, that the people will be happy without sickness, that no cruel Yaksha in his country will torment the people, and that all evil omens will at once disappear. And the Kshatriya’s or Abhisecana King’s life, material appearance, vitality, and sickless independence will all be benefited. Ananda, if the Queen, the wives of the princes, the crown-prince, the princes, the ministers, the court councillors, the ladies of the palace, the provincial officials or the common people suffering from diseases, or if another calamity occurs, he shall also hang up five-coloured banners for warding off all the evil spirits, light lamps and keep them burning, set animals free, strew many coloured flowers, burn precious incense, then the diseases will be cured and all afflictions will vanish."
Then Ananda asked the Bodhisattva Seeker of Salvation: "Pious man, how can a life that has come to an end be prolonged?"
The Bodhisattva Seeker of Salvation said: "Virtuous One, did you hear that the Tathagatas say that there are nine kinds of violent deaths? Therefore, I exhort you to hang up the life prolonging banner, to light up the lamps, and to perform the pious deeds. By performing the pious deeds, one’s life come to a natural end without suffering from any painful experience."
Ananda asked: "what are the nine kinds of violent deaths?"
The Bodhisattva Seeker of Salvation said: "The nine violent deaths are;
(1) There are beings who become sick. Though the sickness is not serious but there is neither medicine nor a doctor for the treatment. In case they take the wrong medicine, they may meet violent death which can very well be avoided. Some trust in Maras and Heretics, or masters of magical and bewitching powers. From a frivolous prediction of good or bad luck, fear and uneasiness arises. Those people whose own heart cannot clearly discern, question fortune-tellers whether misfortunes awaits them. Some kill living beings for a sacrifice in order to propitiate the spirits. Some call out to the evil spirits and ask for protection, they wish to prolong their lives, but all to no avail. They are ignorant of the right way. They believe in heterodox views, not recognising the doctrine of moral karma. This leads in the end to a violent death. They enter into hell and can never get out of it. This is the first violent death.
(2) Some are violently executed by order of the law.
(3) Some hunt for pleasure, lead and unrestrained life with women and wine, and dissipated without halt and limit. Then the fiends come and violently snatch their spiritual vigour.
(4) Some come to a violent end by being burnt by fire.
(5) Some come to a violent end by being drowned.
(6) Some come to a violent end by being devoured by wild beasts.
(7) Some come to a violent end by falling from a steep cliff.
(8) Some come to a violent end by being destroyed by poison, by image spell Vetala, by spoken-spell Dharani, or by demonical influence to resurrect a corpse and cause it kill another person.
(9) Some suffer hunger and thirst, do not get anything to eat or drink and thus die an untimely death.
"These are what Tathagata briefly named as the nine kinds of violent deaths. Besides, there are innumerable other kinds which cannot all be told here."
"In addition, Ananda, the judge Yama keeps a complete list, with the deeds of each inhabitant on earth recorded, if any of the beings are not filial and commit the five mortal sins, revile the Triple Gems, infringe the laws of the country, and violate the natural moral laws, then the judge Yama examines, whether their sins were grave or light, and punishes them accordingly."
"Therefore I now ask all beings to light up the lamps and hang up the banners, to set free the animals, and to do good deeds, so that misery and grief can be overcome and the life’ hardships can be avoided." At that time, there were twelve Yaksha spiritual generals in the assembly, viz:
General Kumbhira,
General Vajra,
General Mihira,
General Andira,
General Majira,
General Shandira,
General Indra,
General Pajra,
General Makura,
General Sindura,
General Catura,
General Vikarala.
These twelve Yaksha Generals, each having seven thousand Yakshas in his retinue, raised their voices, simultaneously and saluted the Buddha by saying: "World’s Most Venerable, we have experienced today the wondrous power of the Buddha by permitting us to hear the name of the Master of Healing, Azure Radiance Tathagata, we have no further fear of the evil destinies. All of us are of one mind, that is as long as this form lasts, we shall have recourse to Buddhist Trinity. We swear to bear the responsibility to let all beings be benefited by the path of truth and to let them be abound with happiness. Wherever it may be - in villages, cities, capitals, or even in unfrequented forests, when any one preaches this Sutra and cherishes the names of the Master of Healing, Azure Radiance Tathagata, worships Him and makes Him offerings, we and our retinues shall guard and protect him, deliver him completely from all distress, fulfil all his wishes. When he falls ill and calls for help, he should also read this Sutra, take a five-coloured skein and tie it into knots, forming the letters of our names, and untie the knots when his wishes are fulfilled."
At that time, the World’s Most Venerable praised the Yaksha Generals and said: "Excellent, excellent, Great Yaksha Generals! If you want to return the favour of the Master of Healing, Azure Radiance Tathagata, you must always be of service to all beings and make them happy."
Then Ananda saluted the Buddha and said: "World’s Most Venerable! What is this revelation called? By what name shall we cherish it?"
Then Buddha said to Ananda: "This revelation is called: ‘The Blessing of the Original Vow of the Master of Healing, Azure Radiance Tathagata’. It is also called: ‘The scared formula’ which tells how the twelve Yaksha spiritual generals vowed to be useful to all beings. A third name is called ‘The Removal of All Karmic Hindrances’. So you shall bear in mind."
When Bhagavan was preaching these words, all the Great Bodhisattvas and the Great Sramanas, the kings and the great ministers, the Brahmins, the Upasakas the gods, the dragons, the Yaksas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, human and non-human beings, all others in the assembly heard the words of the Buddha. All of them greatly rejoiced, accepted the belief and promised to keep it faithfully.
Part of the information of this page is extracted from
http://www.tbsn.org/english/library/sutras/mstheal.html
- wong chee tat :)
The Heart of Prajna Paramita Sutra
When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty.
Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. So too are feeling, cognition, formation, and consciousness.
Shariputra, all Dharmas are empty of characteristics. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish. Therefore, in emptiness there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field of mind consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.
Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana! All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita. Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all suffering; it is genuine and not false. That is why the Mantra of Prajna Paramita was spoken. Recite it like this:
Gaté Gaté Paragaté Parasamgaté
Bodhi Svaha!
End of The Heart of Prajna Paramita Sutra
- wong chee tat :)
Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. So too are feeling, cognition, formation, and consciousness.
Shariputra, all Dharmas are empty of characteristics. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish. Therefore, in emptiness there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field of mind consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.
Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana! All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita. Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all suffering; it is genuine and not false. That is why the Mantra of Prajna Paramita was spoken. Recite it like this:
Gaté Gaté Paragaté Parasamgaté
Bodhi Svaha!
End of The Heart of Prajna Paramita Sutra
- wong chee tat :)
THE SUTRA OF THE FORTY-TWO SECTIONS
THE SUTRA OF THE FORTY-TWO SECTIONS.
At this time, the world-honoured one having perfected reason, considered thus in his mind:--"The banishment of lust (or desire), resulting in a state of perfect rest and quietness, this is the very first and most excellent standing ground, the great means of subduing all the wiles of Mara (or of overcoming all the followers of Mara or the way of Mara)." So now he began to turn the wheel of the law for the purpose of giving deliverance to all men (or all sentient beings) in the midst of the garden of the park of deer (Mrigadava, Jul. sub voce); and (particularly) on account of Chin-ju and his four companions (viz. A.swajit, Bhadrika Mahanama, Da.sabala Kachyaha, and the one mentioned, i.e. Ajuata Kanudenya, vid. Jul. ii. 364, n.) did he turn the wheel of the law of the four great truths (arya satyani, vid. Jul. ii. 443), and so enabled them to arrive at the accomplishment of the paths. It was then that those Bikshus who had any doubts as to what had been spoken, requested Buddha to confirm their faith and confidence in his doctrine; on which the world-honoured one proceeded to instruct and answer them, opening their understanding on every point, as each one stood, with closed hands, in a reverent posture, attentively listening to, and receiving the instruction of their master. At this time the world-honoured one spoke this exact Sutra, containing forty-two sections.
1. "Buddha said: The man who leaves his family, quits his p. 340 house, enters on the study of supreme reason, searches out the deepest principle of his intelligent mind, (so as to) understand the law which adroits of no active exertion,--this man is called a Shamun {sic}. Such an one, ever practising the 250 rules (viz. those contained in the book of the "four divisions"), following in the four paths, aspiring to and attaining a state of perfect rest and purity, completes in himself the condition of a Rahat.
2. Buddha said: The Rahat is able to fly, change his appearance, fix the years of his life, shake heaven and earth. The successive steps (towards this condition) are: A-na-hom (Anagami), which is the condition that allows a man at the end of his life to mount in soul above the nineteen heavens, and in that region of bliss to attain the condition of Rahat; next (is the condition) of Sz'-to-hom (Sakradagami), in which after one birth and death more, a man becomes a Rahat: next (is the condition of) Sü-to-hun (i.e. Sowan), in which, after seven births and deaths more, a man may obtain the state of a Rahat. These are they who have entirely cut off their passions of love and desire, which like severed branches of the tree are now useless (and dead).
3. Buddha said: The Shaman, who has left his family, separated himself from lust, banished his sensual affections, examined the true source of his individual mind, searched out the hidden wisdom of Buddha, understood the unselfish nature of the Buddhist religion, who finds nothing within to obtain, or without to seek after, whose heart is not too much attached to the pursuit of reason (or the accomplishment of the paths), nor yet involved in the web of Karma (i.e.--the cause which is followed by an effect--as the life of a tree by the fruit), in whom there is all absence of all unquiet thought, an absence of all active exertion, an absence of an anxious preparation, an absence of an fixed direction of purpose, who without passing through the successive stages of advance has yet attained the highest personal (individual) dignity (of being)--to attain this state is (indeed well) named: "to accomplish reason."
4. Buddha said: He who shaves his head and beard in order to become a Shaman and receive the law of Buddha, (must) forego all worldly wealth, and beg a sufficiency of food for his support, eating one meal in the middle of the day, and occupying one abode beneath a tree, and desire nothing more! That which causes a man to become foolish and blind, is nothing more than lust and desire!
5. Buddha said: Living creatures by ten things attain virtue, p. 341 and by ten things become vile; what are these ten things? There are three pertaining to the body, four to the mouth, three to the thoughts; the three pertaining to the body are the slaughter of living creatures, theft, lust; the four belonging to the mouth are double-tongueness, slandering, lying, hypocrisy (or glozy conversation); the three evils of the thought are envy, anger, and wandering thoughts (chi). Disbelief in the three precious ones is the true source of all this evil. But the yan-po-sat (upasamandi) who observes the five rules untiringly, and advances to the ten, he must obtain reason.
6. Buddha said: A man guilty of many crimes, not repenting himself, does but confirm the sinful principle within his heart, and necessitate his return to the world in a bodily form, just as the water returns to the sea. But when he has personally fulfilled, as far as possible in his circumstances, the destruction and relinquishment of evil, understanding the character of sin, avoiding crime, doing what is right,--this man, the power of guilt destroyed, may obtain reason.
7. Buddha said: A man foolishly stating or considering that I do that which is not right, will obtain no other refutation from me but that which proceeds from the exercise of my four qualities of love (?), so the more evil he brings against me, the more good will proceed from me; the influence of this resting on me, the effect of that returning to him. A foolish man once hearing Buddha explaining this doctrine came and blamed him on account of it. Buddha was silent and answered not, pitying the folly of the man which caused him to act thus. At length, when he ceased, Buddha asked, saying, When one man (an inferior) visits another as a matter of politeness, and finds him away from home, what is the expression used to him who pays the visit? They say "chi kwai." [This passage is very difficult, perhaps a better translation would be this: "What is the polite expression to use to an inferior who, in paying a visit or making a present to another, has not observed the rules of propriety? They say 'keep--return' (i.e. do not trouble yourself, allow me to return you your own)."] So now this follower of mine abusing me, I decline also to receive his abuse, and so it will return to himself, a source of misery. For as sound belongs to the drum, and shadow to the substance, so does misery attach itself to the evil doer.
8. Buddha said: A wicked man who abuses the good one, is like one looking upwards and spitting against heaven; his spittle does not soil the heavens, but returns on himself. Or, when the p. 342wind is contrary, like one who aims dust at another, the dust does but return against him who threw it. You cannot injure the good man, the misery will devolve on yourself.
9. Buddha said: A man who distributes alms from a principle of private affection or violent pity, has not much merit; but he who bestows alms with no private end, but from fealty to the principle of supreme reason, his merit is great indeed! So he who beholds another engaged in almsgiving, and from a principle of reason approves of what he does, and rejoices at it, this man shall also share in the merit of the action itself. It may be asked if the merit of the first is hereby decreased? Buddha (in answer to this) says, Like as many men lighting a fire for cooking rice from one torch, diminish not the light of that one, so is it in this case of merit.
10. Buddha said: To feed a hundred learned men is not equal in point of merit to feeding one virtuous man; feeding a thousand virtuous men is not equal in merit to feeding one man who keeps the five precepts; feeding ten thousand such is not equal in merit to feeding one Sz'-to-hom (Sakradagami); feeding ten million such is not equal to feeding one Oh-na-hom (anagami); the merit of feeding one hundred million such is not equal to the merit of feeding one Rahat; the merit of feeding ten thousand million such is not equal to the merit of feeding one Pi-chi [Pasé, (Pratyeka)] Buddha; and the merit of feeding one hundred thousand million such is not equal to the merit of feeding one Buddha, and learning to pray to Buddha, desiring him to save mankind. The merit of feeding virtuous men is much greater indeed than the matters which occupy the attention of mere worldly wise men; and the matters of heaven and earth, spirits and demons, are not equal in point of importance to the reverence due to parents; our parents are indeed the most divine of all the gods.
11. Buddha said: There are twenty difficult things in the world, viz.: being poor to be charitable; being rich and noble, to learn supreme wisdom; to risk one's life and yet escape death; to gain sight of the Buddhist scriptures; to be born in the age of a Buddha (or, in the world of a Buddha); to repress lust and banish desire; to see an agreeable object and not covet it; having power, not to be supercilious; not to be angry when insulted; to be passive amidst all worldly influences; to understand completely the end of learning; not to despise the ignorant; to eradicate selfishness; to unite virtuous conduct with learning; to observe one's nature, and at the same time pursue the study of supreme reason; having p. 343attained one's end, not to be moved (by exultation); to explain satisfactorily the nature of final deliverance; to pass through various forms of being to deliver men; to have a heart enlightened and unmoved in action; to avoid positive and disputatious assertions.
12. There was a Shaman who asked Buddha "By what influences is supreme reason engendered, and what are its characteristics?" Buddha replied: "Supreme wisdom has no form or qualities; so that to seek a knowledge of it is profitless. If you desire to possess it, guard well your mind (or active powers of will) and conduct. It may be compared to the polishing of a mirror; the dust and dirt disappearing, the brightness of the mirror is at once produced; so it embraces in itself, as it were, the power of beholding that which has form; so separate (yourself) from lust, guard well the passionless (empty) nature of your mind, then you will perceive reason and understand its characteristics."
13. Buddha said: What is active virtue but to practise the dictates of reason? What is morality (or virtue), but the highest agreement of the will with the requirements of reason? What is magnanimity, but the untiring exercise of patience under injury? He who bravely bears injury undeserved is a man indeed! And what is a sage (or the wisdom of a sage) but a man whose heart is enlightened and free from stain, all evil conduct destroyed, calm and pure within, without blemish? To combine a complete knowledge of what was before either heaven or earth existed with what happens to-day, a knowledge of the universe when as yet nothing existed, so that there is nothing unknown, unseen, unheard,--to possess this transcendant knowledge is true enlightenment.
14. Buddha said: A man who cherishes his passions, unable to discern (the beauty of) supreme reason is like (a vase of) impure water in which objects of variegated colours are placed; (such a vase) being shaken up with violence, men coming and looking over the water can perceive none of the objects which ought to be reflected in it. So in the heart lust and passion cause obscurity, so that supreme reason is darkened and hid. But if a man gradually understands and repents of his sins, growing in knowledge, the foul water, losing its obscurity, will become pure, and calm, and clear, reflecting in itself the forms around. So fire placed under a pot, the water in it boiling and bubbling, nothing within it below the surface can be perceived;--so the three moral evils which naturally rage in the heart, causing the five chenk (skandha) to combine with that which is without, in the end p. 344reason is obscured. It is by the banishment, therefore, of these influences that our spiritual nature is perceived; we leave the trammels of life and death, and ascend up to the land of all the Buddhas, where virtue and reason abide.
15. Buddha said: A man who cultivates supreme reason is like one who takes a burning torch and enters a dark house; the darkness which dwelt within is immediately dissipated, and lo! light ensues! He who still continues the pursuit of wisdom, and fathoms the systems of true philosophy,--his follies and mistakes all destroyed, there must be perfect illumination!
16. Buddha said: In religious exercises, in conduct, in language, even in philosophizing, I never forget (the necessity of founding all on the basis of) supreme reason.
17. Buddha said: To behold heaven and earth, and reflect on their impermanency, so also the mountains and rivers, and all created things, the changes and productions of nature, all fleeting and impermanent; but the heart, relying on this as constant, how quickly reason may be attained!
18. Buddha said: During an entire day to reflect and act according to the dictates of supreme reason, and in the end to obtain the root of firm faith,--this happiness is indeed immeasurable!
19. Buddha said: Never tire of reflecting on that which is yourself! Remember that the four elements composing your body, which are sometimes considered as real existences, are, in fact, all mere names, without personality, and that the so-called "I" is but a passing guest, a thing of a moment; all things around us are only illusions!
20. Buddha said: A man following the dictates of his passions, seeking those so-called sweets of indulgence (flowers), is just like the burning incense, the fragrance of which men may perceive, but the incense itself in those very fumes is self-consumed! So the foolish man, exalting the character of the vulgar enjoyments found in selfish pleasures, and not guarding the treasure of his reason,--the only true source of happiness,--endures both the misery of his past gratification (i.e., of its being passed) and also the bitterness of after repentance!
21. Buddha said: The man who rudely grasps after wealth or pleasure, is like a child seizing a knife (to cut honey),--the sweet delight of the first taste of the honey is scarcely lost before he perceives the pain of his tongue cut with the knife!
22. Buddha said: The man enthralled by the deceitful pleasures of concupiscence (marriage), suffers misery greater than the collars p. 345 and chains which bind the inmates of the infernal regions; for from these pains there is remittance, but the desire for the indulgence of sensual passion (wifeage), though it have the misery of the tiger's mouth, still, by its sweetness of appearance, fascinates the heart. The guilt of such indulgence, how can it be remitted?
23. Buddha said: Of all the passions (lit., lusts and desires) the greatest is love of women. Besides this,--so great is it,--there is no other. Were there two of the same sort, no mortal would be able to attain supreme reason.
24. Buddha said: Passion governing a man is like one seizing a torch and rushing with it alight against the wind. The foolish man who does not drop it must have the pain of a burnt hand. So the poisonous root of covetousness, lust, anger, envy, planted in the body of the foolish man, and not early overpowered by the exercise of reason, must necessarily bring calamity and woe, as the hand of this foolish man who desires to carry the torch is burnt.
25. On a certain occasion a Deva presented a woman of pleasure to Buddha, desiring to tempt him. Buddha thought, I will display the wisdom of Buddha (to this being.) So he said, "For weeds and filth there is a receptacle! What then would you do? Why talk to me of such foolish vulgar things (as sensual desires)? Surely it would be difficult to excite passion in one who has for ever banished the means (tung) by which these things are gratified." The Deva, overpowered with awe, reverently desired Buddha to explain the subject of supreme reason, which doing, he immediately became a Su-to-hun (Sowan).
26. Buddha said: Those who practise the acquirement of supreme reason are like a piece of wood which floats down with the tide of a stream, neither touching the left bank nor the right, not detained by any worldly scheme nor misled by spiritual theories (that which concerns spirits, i.e., hope of attaining the condition of a Deva), nor caught in the whirl of the tide to stop and rot;--I will secure that this man enters the sea! So the man who practises reason, not held by the hallucinations of passion, nor the false notions which distinguish the wicked,--this man progressing and banishing doubt, shall under my protection arrive at supreme wisdom.
27. Buddha said to a Shaman: Beware of placing trust in your thoughts, or they in the end will destroy the groundwork of all belief. Beware of mixing yourself up in worldly matters (? shik), for what are these but the cause of all misery? But the Rahat may trust his thoughts.
p. 346
28. Buddha thus addressed all the Shamans: Beware of looking on a woman! if you see one, let it be as seeing her not! Beware of words with a woman; but if you speak with one, with pure heart and upright intention say, "I am a Shaman, necessarily in this impure world; but let me be as a lotus, which grows pure though in the mud." Is she old? Regard her as your mother. Is she honourable? Consider her as your elder sister. Is she of small account? Consider her as a younger sister. Is she a child? Treat her politely according to the usages of society. Above all, consider in your reasoning that what you see is only the external appearance, within that body what vileness and corruption! So, thinking thus, your evil thoughts will be all banished!
29. Buddha said: A man practising reason, and (wishful to) expel his lusts, ought to behold himself (or them ?) as stubble awaiting the fire which will come at the end of the world (Kalpa). He would then certainly be earnest in removing these desires and lusts.
30. Buddha said: There was a man (or there being a man) who, afflicted with sensual lusts which he could not repress, was sitting on sharp knives in order to destroy the members which ministered to his passion (or in order to eradicate his passions or senses); on which Buddha addressed him thus:--"If you should succeed in removing those lustful members, what is this in comparison with the removal of the (lustful) heart? It is the heart which is the workman (at the bottom of all); if you rightly compose this, then all these evil thoughts will be dissipated. But the heart not composed, what profit can arise from removing the member? What is this but mere bodily death?" Buddha said: So it is the world commonly mistakes on these matters.
31. There was a certain lewd woman who had made an engagement to meet a certain man. When she came not he began to repent himself (of his wickedness), and said: "Lust is but the offspring of my own thought. There being no thought, lust cannot be born." Buddha passing by and hearing this, said to the Shaman: "I recollect this as a saying of Kasyapa Buddha, and it now has become common in the world." Buddha said: "Man by lustful desires engenders sorrow; from sorrow springs apprehension (of evil); there being no lust, then there is no sorrow and no apprehension."
32. Buddha said: A man practising reason (aiming at the attainment of supreme reason) may be compared to a single warrior fighting against ten thousand. Whilst other soldiers, armed for the battle, rush from the gate, desirous to fight, he yet fears in p. 347his exhausted state that victory would be difficult, and so retreats from the field. When half way he returns to the conflict resolved to fight and die. This man, having attained the victory, and returning to his country, will (deservedly) be raised to high rank. So the man who is able to hold to the same mind, and, persevering against all obstacles, advances in his work (or profession), uninfluenced by any worldly follies or enticements, his evil desires destroyed, his wicked acts at an end, he must attain perfect wisdom.
33. There was a Shaman who during a night kept reciting his prayers (the Sutra, or book containing the words of Buddha), the sound of his voice piteous, and worn with fatigue, desiring (by so doing) to bring himself to repent of his sinful thoughts (of returning to the world). Buddha addressing the Shaman, said: "When you were living in the world as a member of a household, what was your particular pursuit?" He replied: "I was constantly practising the lute." Buddha said: "The strings being slack, what then?" He replied: "There would be no musical sound." "And the strings too tight, what then?" He said: "The sound would be over-sharp." "But if they were tuned to a just medium between the slack and over-tight, what then?" He replied: "All the sounds would be concordant and harmonious." Buddha addressed the Shaman: "The way of supreme learning is even so. Only keep your heart in harmony and union, so you will attain perfect knowledge."
34. Buddha said: A man practising the attainment of reason is as the place where (or the mode in which) they found metals, gradually dropping down and separating from the dross; the vessel made from this will be good. The way of wisdom (in like manner, is) by gradually ridding away the corruption of the heart, with earnest perseverance to go on, and thus complete perfect knowledge. If any other way be tried, it is only the cause of weariness to the body, this causes vexation of mind, this transgression in life, and this is only to practise the way of the wicked (or, and this the accumulation of guilt).
35. Buddha said: A man who is aiming to attain supreme reason has many sorrows, like him that is not engaged in this pursuit; for, considering a man's experience from the time of his birth to his old age, from this period to the time of his sickness, and from this to his death,--what countless sorrows does he endure! But the heart laden with regrets, guilt stored up, endless life and death,--these sorrows how difficult to speak of!
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36. Buddha said: For a man to avoid the three evil ways of birth (viz., beast, demon, or in hell), and to be born a human being, is difficult; being so, to be born a man and not a woman, is difficult; being so, to have the six passions all well arranged (? to have perfect mind and body, "mens sana in corpora sano"), is difficult; being so, to be born in the middle country (India ?) is difficult; being so, to attain to the knowledge of Buddha's doctrine is difficult; being so, to become eminent in the knowledge of Buddha is difficult; being so, to be born in the family of a Bosat is difficult; being so, to be born in the age of a Buddha, and heartily to believe in the three precious ones (Buddha, the Law, and the Community) is difficult.
37. Buddha asked all the Shamans, "What is the time of a man's life (or in what does a man's life consist)?" One replied, "(in) a few days (only)." Buddha said, "Son, you are not yet able to attain supreme wisdom." Again he asked a single Shaman the same question, who answered, "The time of a meal (or of taking a meal)." Buddha answered, "Son, you are not yet capable of attaining supreme reason." Again he asked the same question of another Shaman, who replied, "Man's life is but a breath, a sigh!" Buddha answered, "Well said, son! you are able to speak of attaining supreme wisdom."
38. Buddha said: A disciple removed from me by a distance of several thousand lis, yet thinking on me and keeping my commandments (nim = observing by recollection), must in the end obtain supreme wisdom. Whilst another who dwells with me, and yet allows rebellious thoughts and does wickedly, he shall in the end not attain supreme reason. Truth of profession resides (or is exhibited) in correct conduct. If a man consorting with me does still not conform to my commandments in his conduct, what benefit will ten thousand precepts be to him?
39. Buddha said: A man who is practising the attainment of reason, is like one eating honey, which is sweet throughout. So my Scriptures (Sutras) are likewise sweet: the system advocated in them is altogether a source of pleasure. Those who practise it shall attain supreme knowledge.
40. Buddha said: A man practising the attainment of supreme wisdom, and able to extirpate the root of his lusts and desires, is like one who strikes the suspended gem. (The allusion is either to striking a temple bell, for the assembly or dispersion of the congregation, or it may be to the act of striking or grinding a substance in a mortar, ex. gr.). At every stroke the collection of people, p. 349 (or the compact substance), is broken up (i.e., for the purpose of resorting to worship). So when all a man's wicked desires are broken up and dispersed, he will attain supreme wisdom.
41. Buddha said: All the Shamans who are engaged in the practice of religion ought to regard themselves as oxen carrying loads, and going through the mud; tired with their burdens, they dare not look (or wander) an inch (the least portion) to the right or the left; desiring above all things to get out of the mud, they go straight on, in order that they may obtain some ease and repose themselves. So a Shaman, regarding his lusts and passions as more troublesome than that mud, with a steadfast purpose bending his mind to (the attainment of) reason, will be able to avoid all sorrow.
42. Buddha said: I regard kings, princes, as to their dignities, only as patches of dust; gold, jewels, as to their value, only as clay fragments; dresses of silk and sarsnet, only as playthings (? pai-pak); the great chiliocosm as the letter 'a'; the four barren or weedy seas (? nan-shui) only as a miry road (?); the system of complete deliverance, only as a boat for carrying treasure; the highest vehicle (referring, probably, to the Mahayana), only as the gilt sheen of a dream; seeking the wisdom of Buddha only as a flower (which appears in fancy) before the eye; seeking any inferior standing ground, only as (su-ni-chiio ?); seeking Nirvana, as a dead sleep; arriving at rest, as the dancing of the six dragons (?); the state of perfect equanimity, as the one true standing point; the power of endless transformation, as the trees and flowers of the four seasons;--all these things are thus great in comparison only. To hear the law of Buddha is the chief source of joy.
- wong chee tat :)
At this time, the world-honoured one having perfected reason, considered thus in his mind:--"The banishment of lust (or desire), resulting in a state of perfect rest and quietness, this is the very first and most excellent standing ground, the great means of subduing all the wiles of Mara (or of overcoming all the followers of Mara or the way of Mara)." So now he began to turn the wheel of the law for the purpose of giving deliverance to all men (or all sentient beings) in the midst of the garden of the park of deer (Mrigadava, Jul. sub voce); and (particularly) on account of Chin-ju and his four companions (viz. A.swajit, Bhadrika Mahanama, Da.sabala Kachyaha, and the one mentioned, i.e. Ajuata Kanudenya, vid. Jul. ii. 364, n.) did he turn the wheel of the law of the four great truths (arya satyani, vid. Jul. ii. 443), and so enabled them to arrive at the accomplishment of the paths. It was then that those Bikshus who had any doubts as to what had been spoken, requested Buddha to confirm their faith and confidence in his doctrine; on which the world-honoured one proceeded to instruct and answer them, opening their understanding on every point, as each one stood, with closed hands, in a reverent posture, attentively listening to, and receiving the instruction of their master. At this time the world-honoured one spoke this exact Sutra, containing forty-two sections.
1. "Buddha said: The man who leaves his family, quits his p. 340 house, enters on the study of supreme reason, searches out the deepest principle of his intelligent mind, (so as to) understand the law which adroits of no active exertion,--this man is called a Shamun {sic}. Such an one, ever practising the 250 rules (viz. those contained in the book of the "four divisions"), following in the four paths, aspiring to and attaining a state of perfect rest and purity, completes in himself the condition of a Rahat.
2. Buddha said: The Rahat is able to fly, change his appearance, fix the years of his life, shake heaven and earth. The successive steps (towards this condition) are: A-na-hom (Anagami), which is the condition that allows a man at the end of his life to mount in soul above the nineteen heavens, and in that region of bliss to attain the condition of Rahat; next (is the condition) of Sz'-to-hom (Sakradagami), in which after one birth and death more, a man becomes a Rahat: next (is the condition of) Sü-to-hun (i.e. Sowan), in which, after seven births and deaths more, a man may obtain the state of a Rahat. These are they who have entirely cut off their passions of love and desire, which like severed branches of the tree are now useless (and dead).
3. Buddha said: The Shaman, who has left his family, separated himself from lust, banished his sensual affections, examined the true source of his individual mind, searched out the hidden wisdom of Buddha, understood the unselfish nature of the Buddhist religion, who finds nothing within to obtain, or without to seek after, whose heart is not too much attached to the pursuit of reason (or the accomplishment of the paths), nor yet involved in the web of Karma (i.e.--the cause which is followed by an effect--as the life of a tree by the fruit), in whom there is all absence of all unquiet thought, an absence of all active exertion, an absence of an anxious preparation, an absence of an fixed direction of purpose, who without passing through the successive stages of advance has yet attained the highest personal (individual) dignity (of being)--to attain this state is (indeed well) named: "to accomplish reason."
4. Buddha said: He who shaves his head and beard in order to become a Shaman and receive the law of Buddha, (must) forego all worldly wealth, and beg a sufficiency of food for his support, eating one meal in the middle of the day, and occupying one abode beneath a tree, and desire nothing more! That which causes a man to become foolish and blind, is nothing more than lust and desire!
5. Buddha said: Living creatures by ten things attain virtue, p. 341 and by ten things become vile; what are these ten things? There are three pertaining to the body, four to the mouth, three to the thoughts; the three pertaining to the body are the slaughter of living creatures, theft, lust; the four belonging to the mouth are double-tongueness, slandering, lying, hypocrisy (or glozy conversation); the three evils of the thought are envy, anger, and wandering thoughts (chi). Disbelief in the three precious ones is the true source of all this evil. But the yan-po-sat (upasamandi) who observes the five rules untiringly, and advances to the ten, he must obtain reason.
6. Buddha said: A man guilty of many crimes, not repenting himself, does but confirm the sinful principle within his heart, and necessitate his return to the world in a bodily form, just as the water returns to the sea. But when he has personally fulfilled, as far as possible in his circumstances, the destruction and relinquishment of evil, understanding the character of sin, avoiding crime, doing what is right,--this man, the power of guilt destroyed, may obtain reason.
7. Buddha said: A man foolishly stating or considering that I do that which is not right, will obtain no other refutation from me but that which proceeds from the exercise of my four qualities of love (?), so the more evil he brings against me, the more good will proceed from me; the influence of this resting on me, the effect of that returning to him. A foolish man once hearing Buddha explaining this doctrine came and blamed him on account of it. Buddha was silent and answered not, pitying the folly of the man which caused him to act thus. At length, when he ceased, Buddha asked, saying, When one man (an inferior) visits another as a matter of politeness, and finds him away from home, what is the expression used to him who pays the visit? They say "chi kwai." [This passage is very difficult, perhaps a better translation would be this: "What is the polite expression to use to an inferior who, in paying a visit or making a present to another, has not observed the rules of propriety? They say 'keep--return' (i.e. do not trouble yourself, allow me to return you your own)."] So now this follower of mine abusing me, I decline also to receive his abuse, and so it will return to himself, a source of misery. For as sound belongs to the drum, and shadow to the substance, so does misery attach itself to the evil doer.
8. Buddha said: A wicked man who abuses the good one, is like one looking upwards and spitting against heaven; his spittle does not soil the heavens, but returns on himself. Or, when the p. 342wind is contrary, like one who aims dust at another, the dust does but return against him who threw it. You cannot injure the good man, the misery will devolve on yourself.
9. Buddha said: A man who distributes alms from a principle of private affection or violent pity, has not much merit; but he who bestows alms with no private end, but from fealty to the principle of supreme reason, his merit is great indeed! So he who beholds another engaged in almsgiving, and from a principle of reason approves of what he does, and rejoices at it, this man shall also share in the merit of the action itself. It may be asked if the merit of the first is hereby decreased? Buddha (in answer to this) says, Like as many men lighting a fire for cooking rice from one torch, diminish not the light of that one, so is it in this case of merit.
10. Buddha said: To feed a hundred learned men is not equal in point of merit to feeding one virtuous man; feeding a thousand virtuous men is not equal in merit to feeding one man who keeps the five precepts; feeding ten thousand such is not equal in merit to feeding one Sz'-to-hom (Sakradagami); feeding ten million such is not equal to feeding one Oh-na-hom (anagami); the merit of feeding one hundred million such is not equal to the merit of feeding one Rahat; the merit of feeding ten thousand million such is not equal to the merit of feeding one Pi-chi [Pasé, (Pratyeka)] Buddha; and the merit of feeding one hundred thousand million such is not equal to the merit of feeding one Buddha, and learning to pray to Buddha, desiring him to save mankind. The merit of feeding virtuous men is much greater indeed than the matters which occupy the attention of mere worldly wise men; and the matters of heaven and earth, spirits and demons, are not equal in point of importance to the reverence due to parents; our parents are indeed the most divine of all the gods.
11. Buddha said: There are twenty difficult things in the world, viz.: being poor to be charitable; being rich and noble, to learn supreme wisdom; to risk one's life and yet escape death; to gain sight of the Buddhist scriptures; to be born in the age of a Buddha (or, in the world of a Buddha); to repress lust and banish desire; to see an agreeable object and not covet it; having power, not to be supercilious; not to be angry when insulted; to be passive amidst all worldly influences; to understand completely the end of learning; not to despise the ignorant; to eradicate selfishness; to unite virtuous conduct with learning; to observe one's nature, and at the same time pursue the study of supreme reason; having p. 343attained one's end, not to be moved (by exultation); to explain satisfactorily the nature of final deliverance; to pass through various forms of being to deliver men; to have a heart enlightened and unmoved in action; to avoid positive and disputatious assertions.
12. There was a Shaman who asked Buddha "By what influences is supreme reason engendered, and what are its characteristics?" Buddha replied: "Supreme wisdom has no form or qualities; so that to seek a knowledge of it is profitless. If you desire to possess it, guard well your mind (or active powers of will) and conduct. It may be compared to the polishing of a mirror; the dust and dirt disappearing, the brightness of the mirror is at once produced; so it embraces in itself, as it were, the power of beholding that which has form; so separate (yourself) from lust, guard well the passionless (empty) nature of your mind, then you will perceive reason and understand its characteristics."
13. Buddha said: What is active virtue but to practise the dictates of reason? What is morality (or virtue), but the highest agreement of the will with the requirements of reason? What is magnanimity, but the untiring exercise of patience under injury? He who bravely bears injury undeserved is a man indeed! And what is a sage (or the wisdom of a sage) but a man whose heart is enlightened and free from stain, all evil conduct destroyed, calm and pure within, without blemish? To combine a complete knowledge of what was before either heaven or earth existed with what happens to-day, a knowledge of the universe when as yet nothing existed, so that there is nothing unknown, unseen, unheard,--to possess this transcendant knowledge is true enlightenment.
14. Buddha said: A man who cherishes his passions, unable to discern (the beauty of) supreme reason is like (a vase of) impure water in which objects of variegated colours are placed; (such a vase) being shaken up with violence, men coming and looking over the water can perceive none of the objects which ought to be reflected in it. So in the heart lust and passion cause obscurity, so that supreme reason is darkened and hid. But if a man gradually understands and repents of his sins, growing in knowledge, the foul water, losing its obscurity, will become pure, and calm, and clear, reflecting in itself the forms around. So fire placed under a pot, the water in it boiling and bubbling, nothing within it below the surface can be perceived;--so the three moral evils which naturally rage in the heart, causing the five chenk (skandha) to combine with that which is without, in the end p. 344reason is obscured. It is by the banishment, therefore, of these influences that our spiritual nature is perceived; we leave the trammels of life and death, and ascend up to the land of all the Buddhas, where virtue and reason abide.
15. Buddha said: A man who cultivates supreme reason is like one who takes a burning torch and enters a dark house; the darkness which dwelt within is immediately dissipated, and lo! light ensues! He who still continues the pursuit of wisdom, and fathoms the systems of true philosophy,--his follies and mistakes all destroyed, there must be perfect illumination!
16. Buddha said: In religious exercises, in conduct, in language, even in philosophizing, I never forget (the necessity of founding all on the basis of) supreme reason.
17. Buddha said: To behold heaven and earth, and reflect on their impermanency, so also the mountains and rivers, and all created things, the changes and productions of nature, all fleeting and impermanent; but the heart, relying on this as constant, how quickly reason may be attained!
18. Buddha said: During an entire day to reflect and act according to the dictates of supreme reason, and in the end to obtain the root of firm faith,--this happiness is indeed immeasurable!
19. Buddha said: Never tire of reflecting on that which is yourself! Remember that the four elements composing your body, which are sometimes considered as real existences, are, in fact, all mere names, without personality, and that the so-called "I" is but a passing guest, a thing of a moment; all things around us are only illusions!
20. Buddha said: A man following the dictates of his passions, seeking those so-called sweets of indulgence (flowers), is just like the burning incense, the fragrance of which men may perceive, but the incense itself in those very fumes is self-consumed! So the foolish man, exalting the character of the vulgar enjoyments found in selfish pleasures, and not guarding the treasure of his reason,--the only true source of happiness,--endures both the misery of his past gratification (i.e., of its being passed) and also the bitterness of after repentance!
21. Buddha said: The man who rudely grasps after wealth or pleasure, is like a child seizing a knife (to cut honey),--the sweet delight of the first taste of the honey is scarcely lost before he perceives the pain of his tongue cut with the knife!
22. Buddha said: The man enthralled by the deceitful pleasures of concupiscence (marriage), suffers misery greater than the collars p. 345 and chains which bind the inmates of the infernal regions; for from these pains there is remittance, but the desire for the indulgence of sensual passion (wifeage), though it have the misery of the tiger's mouth, still, by its sweetness of appearance, fascinates the heart. The guilt of such indulgence, how can it be remitted?
23. Buddha said: Of all the passions (lit., lusts and desires) the greatest is love of women. Besides this,--so great is it,--there is no other. Were there two of the same sort, no mortal would be able to attain supreme reason.
24. Buddha said: Passion governing a man is like one seizing a torch and rushing with it alight against the wind. The foolish man who does not drop it must have the pain of a burnt hand. So the poisonous root of covetousness, lust, anger, envy, planted in the body of the foolish man, and not early overpowered by the exercise of reason, must necessarily bring calamity and woe, as the hand of this foolish man who desires to carry the torch is burnt.
25. On a certain occasion a Deva presented a woman of pleasure to Buddha, desiring to tempt him. Buddha thought, I will display the wisdom of Buddha (to this being.) So he said, "For weeds and filth there is a receptacle! What then would you do? Why talk to me of such foolish vulgar things (as sensual desires)? Surely it would be difficult to excite passion in one who has for ever banished the means (tung) by which these things are gratified." The Deva, overpowered with awe, reverently desired Buddha to explain the subject of supreme reason, which doing, he immediately became a Su-to-hun (Sowan).
26. Buddha said: Those who practise the acquirement of supreme reason are like a piece of wood which floats down with the tide of a stream, neither touching the left bank nor the right, not detained by any worldly scheme nor misled by spiritual theories (that which concerns spirits, i.e., hope of attaining the condition of a Deva), nor caught in the whirl of the tide to stop and rot;--I will secure that this man enters the sea! So the man who practises reason, not held by the hallucinations of passion, nor the false notions which distinguish the wicked,--this man progressing and banishing doubt, shall under my protection arrive at supreme wisdom.
27. Buddha said to a Shaman: Beware of placing trust in your thoughts, or they in the end will destroy the groundwork of all belief. Beware of mixing yourself up in worldly matters (? shik), for what are these but the cause of all misery? But the Rahat may trust his thoughts.
p. 346
28. Buddha thus addressed all the Shamans: Beware of looking on a woman! if you see one, let it be as seeing her not! Beware of words with a woman; but if you speak with one, with pure heart and upright intention say, "I am a Shaman, necessarily in this impure world; but let me be as a lotus, which grows pure though in the mud." Is she old? Regard her as your mother. Is she honourable? Consider her as your elder sister. Is she of small account? Consider her as a younger sister. Is she a child? Treat her politely according to the usages of society. Above all, consider in your reasoning that what you see is only the external appearance, within that body what vileness and corruption! So, thinking thus, your evil thoughts will be all banished!
29. Buddha said: A man practising reason, and (wishful to) expel his lusts, ought to behold himself (or them ?) as stubble awaiting the fire which will come at the end of the world (Kalpa). He would then certainly be earnest in removing these desires and lusts.
30. Buddha said: There was a man (or there being a man) who, afflicted with sensual lusts which he could not repress, was sitting on sharp knives in order to destroy the members which ministered to his passion (or in order to eradicate his passions or senses); on which Buddha addressed him thus:--"If you should succeed in removing those lustful members, what is this in comparison with the removal of the (lustful) heart? It is the heart which is the workman (at the bottom of all); if you rightly compose this, then all these evil thoughts will be dissipated. But the heart not composed, what profit can arise from removing the member? What is this but mere bodily death?" Buddha said: So it is the world commonly mistakes on these matters.
31. There was a certain lewd woman who had made an engagement to meet a certain man. When she came not he began to repent himself (of his wickedness), and said: "Lust is but the offspring of my own thought. There being no thought, lust cannot be born." Buddha passing by and hearing this, said to the Shaman: "I recollect this as a saying of Kasyapa Buddha, and it now has become common in the world." Buddha said: "Man by lustful desires engenders sorrow; from sorrow springs apprehension (of evil); there being no lust, then there is no sorrow and no apprehension."
32. Buddha said: A man practising reason (aiming at the attainment of supreme reason) may be compared to a single warrior fighting against ten thousand. Whilst other soldiers, armed for the battle, rush from the gate, desirous to fight, he yet fears in p. 347his exhausted state that victory would be difficult, and so retreats from the field. When half way he returns to the conflict resolved to fight and die. This man, having attained the victory, and returning to his country, will (deservedly) be raised to high rank. So the man who is able to hold to the same mind, and, persevering against all obstacles, advances in his work (or profession), uninfluenced by any worldly follies or enticements, his evil desires destroyed, his wicked acts at an end, he must attain perfect wisdom.
33. There was a Shaman who during a night kept reciting his prayers (the Sutra, or book containing the words of Buddha), the sound of his voice piteous, and worn with fatigue, desiring (by so doing) to bring himself to repent of his sinful thoughts (of returning to the world). Buddha addressing the Shaman, said: "When you were living in the world as a member of a household, what was your particular pursuit?" He replied: "I was constantly practising the lute." Buddha said: "The strings being slack, what then?" He replied: "There would be no musical sound." "And the strings too tight, what then?" He said: "The sound would be over-sharp." "But if they were tuned to a just medium between the slack and over-tight, what then?" He replied: "All the sounds would be concordant and harmonious." Buddha addressed the Shaman: "The way of supreme learning is even so. Only keep your heart in harmony and union, so you will attain perfect knowledge."
34. Buddha said: A man practising the attainment of reason is as the place where (or the mode in which) they found metals, gradually dropping down and separating from the dross; the vessel made from this will be good. The way of wisdom (in like manner, is) by gradually ridding away the corruption of the heart, with earnest perseverance to go on, and thus complete perfect knowledge. If any other way be tried, it is only the cause of weariness to the body, this causes vexation of mind, this transgression in life, and this is only to practise the way of the wicked (or, and this the accumulation of guilt).
35. Buddha said: A man who is aiming to attain supreme reason has many sorrows, like him that is not engaged in this pursuit; for, considering a man's experience from the time of his birth to his old age, from this period to the time of his sickness, and from this to his death,--what countless sorrows does he endure! But the heart laden with regrets, guilt stored up, endless life and death,--these sorrows how difficult to speak of!
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36. Buddha said: For a man to avoid the three evil ways of birth (viz., beast, demon, or in hell), and to be born a human being, is difficult; being so, to be born a man and not a woman, is difficult; being so, to have the six passions all well arranged (? to have perfect mind and body, "mens sana in corpora sano"), is difficult; being so, to be born in the middle country (India ?) is difficult; being so, to attain to the knowledge of Buddha's doctrine is difficult; being so, to become eminent in the knowledge of Buddha is difficult; being so, to be born in the family of a Bosat is difficult; being so, to be born in the age of a Buddha, and heartily to believe in the three precious ones (Buddha, the Law, and the Community) is difficult.
37. Buddha asked all the Shamans, "What is the time of a man's life (or in what does a man's life consist)?" One replied, "(in) a few days (only)." Buddha said, "Son, you are not yet able to attain supreme wisdom." Again he asked a single Shaman the same question, who answered, "The time of a meal (or of taking a meal)." Buddha answered, "Son, you are not yet capable of attaining supreme reason." Again he asked the same question of another Shaman, who replied, "Man's life is but a breath, a sigh!" Buddha answered, "Well said, son! you are able to speak of attaining supreme wisdom."
38. Buddha said: A disciple removed from me by a distance of several thousand lis, yet thinking on me and keeping my commandments (nim = observing by recollection), must in the end obtain supreme wisdom. Whilst another who dwells with me, and yet allows rebellious thoughts and does wickedly, he shall in the end not attain supreme reason. Truth of profession resides (or is exhibited) in correct conduct. If a man consorting with me does still not conform to my commandments in his conduct, what benefit will ten thousand precepts be to him?
39. Buddha said: A man who is practising the attainment of reason, is like one eating honey, which is sweet throughout. So my Scriptures (Sutras) are likewise sweet: the system advocated in them is altogether a source of pleasure. Those who practise it shall attain supreme knowledge.
40. Buddha said: A man practising the attainment of supreme wisdom, and able to extirpate the root of his lusts and desires, is like one who strikes the suspended gem. (The allusion is either to striking a temple bell, for the assembly or dispersion of the congregation, or it may be to the act of striking or grinding a substance in a mortar, ex. gr.). At every stroke the collection of people, p. 349 (or the compact substance), is broken up (i.e., for the purpose of resorting to worship). So when all a man's wicked desires are broken up and dispersed, he will attain supreme wisdom.
41. Buddha said: All the Shamans who are engaged in the practice of religion ought to regard themselves as oxen carrying loads, and going through the mud; tired with their burdens, they dare not look (or wander) an inch (the least portion) to the right or the left; desiring above all things to get out of the mud, they go straight on, in order that they may obtain some ease and repose themselves. So a Shaman, regarding his lusts and passions as more troublesome than that mud, with a steadfast purpose bending his mind to (the attainment of) reason, will be able to avoid all sorrow.
42. Buddha said: I regard kings, princes, as to their dignities, only as patches of dust; gold, jewels, as to their value, only as clay fragments; dresses of silk and sarsnet, only as playthings (? pai-pak); the great chiliocosm as the letter 'a'; the four barren or weedy seas (? nan-shui) only as a miry road (?); the system of complete deliverance, only as a boat for carrying treasure; the highest vehicle (referring, probably, to the Mahayana), only as the gilt sheen of a dream; seeking the wisdom of Buddha only as a flower (which appears in fancy) before the eye; seeking any inferior standing ground, only as (su-ni-chiio ?); seeking Nirvana, as a dead sleep; arriving at rest, as the dancing of the six dragons (?); the state of perfect equanimity, as the one true standing point; the power of endless transformation, as the trees and flowers of the four seasons;--all these things are thus great in comparison only. To hear the law of Buddha is the chief source of joy.
- wong chee tat :)
The High King Avalokitesvara Sutra
The High King Avalokitesvara Sutra
(Taisho Tripitaka 2898)
Homage to Avalokitesvara Bodhisattva.
Namo Buddha-yah.
Namo Dharma-yah
Namo Sangha-yah
Due to the great relationship with Buddhas' Worlds,
and the interlinked great causes,
There comes the Buddha's Dharmas,
which is Eternal, Bliss, Self, and Pure;
And we have become the relations of the Buddha-Dharmas.
Namo Maha Prajna Paramita, the great sacrosanct mantra;
Namo Maha Prajna Paramita, the great brilliant mantra;
Namo Maha Prajna Paramita, the unsurpassed mantra;
Namo Maha Prajna Paramita, the unequaled mantra.
Namo Pure Light Secret Buddha, Dharma Treasury Buddha, the Tranquil King Buddha with Lion's roar and divine speed, the Sumeru Light King Buddha announced by Buddha, Dharma Protector Buddha, Vajra Treasury Roaming Lion Buddha, Precious Victory Buddha, Supernatural Power Buddha, Medicine Master Crystal Light King Buddha, Universal Light Merit Mountain King Buddha, Merit Retaining Jewel King Buddha,
the seven past Buddhas, the coming one thousand Buddhas of the Fortunate kalpa, the fifteen hundred Buddhas, the fifteen thousand Buddhas, the five hundred Flower Victory Buddhas, the one hundred billion Vajra Treasury Buddhas, and Samadhi Light Buddha.
The Buddhas of Six Directions:
To the East the Precious Light Moon Palace Venerable Wonderful Voice King Buddha,
To the South the Tree-Root Flower King Buddha,
To the West the Spiritual Power Flower Blazing King Buddha,
To the North the Moon Palace Purity Buddha,
Above, the countless Vigor Jewel Crown Buddha,
Below, the Tranquil Moon Sound King Buddha.
All the countless Buddhas, Prabhuta-ratna(Many Treasures) Buddha, Sakyamuni Buddha, Maitreya Buddha, Akshobhya Buddha, Amitabha Buddha,
All beings in the Central Realm, and those in the Pure Lands, while moving upon the Earth and in the Heavens, continually shower compassion upon all living beings, affording them equanimity and peace, that they might cultivate day and night. By constantly invoking this sutra, one is liberated from the pain of death and birth, and freed from all the many kinds of suffering.
Namo the Great Wisdom Avalokitesvara, the Observant Avalokitesvara, the Noble Avalokitesvara, the Expansively-Minded Avalokitesvara, the Medicine King Bodhisattva, the Supreme Medicine Bodhisattva, Manjusri Bodhisattva, Samantabhadra Bodhisattva, Akasagarbha Bodhisattva, Ksitigarbha Bodhisattva, the billions of Clear Cool Treasure Mountain Bodhisattvas, the Universal Light Venerable King Tathagata Bodhisattva, Chanting this sutra continually, the Seven World-Honored Buddhas, recite this mantra:
Lee-poh-lee-poh-deh, kyo-ho-kyo-ho-deh, toh-loh-nee-deb, nee-ah-la-deh, pee-lee-nee-deh, mo-ho-kya-deh, jun-len-chan-deh, so-ha.
All the transformation bodies of Avalokitesvara
and all the bodhisattvas
have vowed to liberate every being in samsara,
and to cleanse all sufferings when called upon.
One who has non-dual faith in Buddha
will be greatly blessed with guidance.
By keeping intact the root of virtue
one will be able to practice this,
and with one thousand recitations,
the practice blends into one's mindstream.
Then one remains unharmed by fire or weapons,
and anger is transformed into happiness.
Even those who are left for dead
returns thereby to life.
One must not doubt this,
for it is the word of Buddha.
The High King Avalokitesvara
In truth removes all obstacles.
Even in the most grave plight
One is saved from death.
This is the truth all Buddhas announce,
Therefore pay them homage.
By reciting this praise one thousand times,
One purifies the most negative of karmas.
Those fortunate ones endowed with indestructible faith
Are to always uphold this sutra.
Recite the name of the Eight Mahasattvas:
Namo Avalokitesvara Bodhisattva Mahasattva
Namo Maitreya Bodhisattva Mahasattva,
Namo Akasa-garbha Bodhisattva Mahasattva,
Namo Samanta-bhadra Bodhisattva Mahasattva,
Namo Vajra-pani Bodhisattva Mahasattva,
Namo Manjusri Bodhisattva Mahasattva,
Namo Sarva-nivaraNaviskambhin Bodhisattva Mahasattva,
Namo Ksitigarbha Bodhisattva Mahasattva,
Namo all venerable Bodhisattva Mahasattvas.
May these merits and virtues
be spread universally to everything.
Fully recite this one thousand times,
And serious sins will be purified.
- wong chee tat :)
(Taisho Tripitaka 2898)
Homage to Avalokitesvara Bodhisattva.
Namo Buddha-yah.
Namo Dharma-yah
Namo Sangha-yah
Due to the great relationship with Buddhas' Worlds,
and the interlinked great causes,
There comes the Buddha's Dharmas,
which is Eternal, Bliss, Self, and Pure;
And we have become the relations of the Buddha-Dharmas.
Namo Maha Prajna Paramita, the great sacrosanct mantra;
Namo Maha Prajna Paramita, the great brilliant mantra;
Namo Maha Prajna Paramita, the unsurpassed mantra;
Namo Maha Prajna Paramita, the unequaled mantra.
Namo Pure Light Secret Buddha, Dharma Treasury Buddha, the Tranquil King Buddha with Lion's roar and divine speed, the Sumeru Light King Buddha announced by Buddha, Dharma Protector Buddha, Vajra Treasury Roaming Lion Buddha, Precious Victory Buddha, Supernatural Power Buddha, Medicine Master Crystal Light King Buddha, Universal Light Merit Mountain King Buddha, Merit Retaining Jewel King Buddha,
the seven past Buddhas, the coming one thousand Buddhas of the Fortunate kalpa, the fifteen hundred Buddhas, the fifteen thousand Buddhas, the five hundred Flower Victory Buddhas, the one hundred billion Vajra Treasury Buddhas, and Samadhi Light Buddha.
The Buddhas of Six Directions:
To the East the Precious Light Moon Palace Venerable Wonderful Voice King Buddha,
To the South the Tree-Root Flower King Buddha,
To the West the Spiritual Power Flower Blazing King Buddha,
To the North the Moon Palace Purity Buddha,
Above, the countless Vigor Jewel Crown Buddha,
Below, the Tranquil Moon Sound King Buddha.
All the countless Buddhas, Prabhuta-ratna(Many Treasures) Buddha, Sakyamuni Buddha, Maitreya Buddha, Akshobhya Buddha, Amitabha Buddha,
All beings in the Central Realm, and those in the Pure Lands, while moving upon the Earth and in the Heavens, continually shower compassion upon all living beings, affording them equanimity and peace, that they might cultivate day and night. By constantly invoking this sutra, one is liberated from the pain of death and birth, and freed from all the many kinds of suffering.
Namo the Great Wisdom Avalokitesvara, the Observant Avalokitesvara, the Noble Avalokitesvara, the Expansively-Minded Avalokitesvara, the Medicine King Bodhisattva, the Supreme Medicine Bodhisattva, Manjusri Bodhisattva, Samantabhadra Bodhisattva, Akasagarbha Bodhisattva, Ksitigarbha Bodhisattva, the billions of Clear Cool Treasure Mountain Bodhisattvas, the Universal Light Venerable King Tathagata Bodhisattva, Chanting this sutra continually, the Seven World-Honored Buddhas, recite this mantra:
Lee-poh-lee-poh-deh, kyo-ho-kyo-ho-deh, toh-loh-nee-deb, nee-ah-la-deh, pee-lee-nee-deh, mo-ho-kya-deh, jun-len-chan-deh, so-ha.
All the transformation bodies of Avalokitesvara
and all the bodhisattvas
have vowed to liberate every being in samsara,
and to cleanse all sufferings when called upon.
One who has non-dual faith in Buddha
will be greatly blessed with guidance.
By keeping intact the root of virtue
one will be able to practice this,
and with one thousand recitations,
the practice blends into one's mindstream.
Then one remains unharmed by fire or weapons,
and anger is transformed into happiness.
Even those who are left for dead
returns thereby to life.
One must not doubt this,
for it is the word of Buddha.
The High King Avalokitesvara
In truth removes all obstacles.
Even in the most grave plight
One is saved from death.
This is the truth all Buddhas announce,
Therefore pay them homage.
By reciting this praise one thousand times,
One purifies the most negative of karmas.
Those fortunate ones endowed with indestructible faith
Are to always uphold this sutra.
Recite the name of the Eight Mahasattvas:
Namo Avalokitesvara Bodhisattva Mahasattva
Namo Maitreya Bodhisattva Mahasattva,
Namo Akasa-garbha Bodhisattva Mahasattva,
Namo Samanta-bhadra Bodhisattva Mahasattva,
Namo Vajra-pani Bodhisattva Mahasattva,
Namo Manjusri Bodhisattva Mahasattva,
Namo Sarva-nivaraNaviskambhin Bodhisattva Mahasattva,
Namo Ksitigarbha Bodhisattva Mahasattva,
Namo all venerable Bodhisattva Mahasattvas.
May these merits and virtues
be spread universally to everything.
Fully recite this one thousand times,
And serious sins will be purified.
- wong chee tat :)
Sutra of the Buddha's Teaching on Amitabha
Namo! Homage to the Lotus Pool Assembly of Buddhas and
Bodhisattvas As Vast As the Sea (3x)
Sutra of the Buddha's Teaching On Amitabha
Thus I have heard, at one time the Buddha dwelt at Shravasti, in the Jeta Grove in the Garden of the Benefactor of Orphans and the Forlorn, together with a gathering of Great Bhikshus, twelve-hundred fifty in all, all Great Arhats well-known to the assembly: Elders Shariputra, Mahamaudgalyayana, Mahakasyapa, Mahakatyayana, Mahakausthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakaphina, Vakkula, Aniruddha, and others such as these, all Great Disciples, together with all the Bodhisattvas, Mahasattvas: Manjushri, Prince of Dharma; Ajita Bodhisattva, Gandhastin Bodhisattva, Nityodukta Bodhisattva, and others such as these, all Great Bodhisattvas, and together with Shakra, Chief among Gods, and the numberless great multitudes from all the heavens.
At that time, the Buddha told the Elder Shariputra, From here, passing through hundreds of thousands of millions of Buddhalands to the West there is a world called Utmost Happiness. In this land a Buddha called Amitabha right now teaches the Dharma.
Shariputra, why is this land called Utmost Happiness? All living beings of this country never suffer, but enjoy every bliss. Therefore it is called Utmost Happiness.
Moreover, Shariputra, this land of Utmost Happiness is completely surrounded by seven tiers of railings, seven layers of netting, and seven rows of trees, all formed from the four treasures, and for this reason called Utmost Happiness.
Moreover, Shariputra, in the land of Utmost Happiness are pools of the seven jewels, filled with the waters of eight meritorious qualities; the bottom of each pool is pure, covered with golden sands. On the four sides climb stairs of gold, silver, lapus lazuli, crystal, mother-of pearl, rubies, and carnelian.
In the pools bloom lotuses as large as carriage wheels with colors of green light, red light, yellow light, and white light, subtle, rare, fragrant, and pure. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this Buddhaland heavenly music always plays, and the ground is made of gold. In the six periods of the day and night a heavenly rain of mandarava flowers falls, and throughout the clear morning, each living being of this land offers sacks filled with myriads of wonderful flowers to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime they return to their own countries and after eating they walk about. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this country there are always rare and unusual birds of many kinds and colors: white geese, cranes, peacocks, parrots, egrets, kalavinkas and two-headed birds. In the six periods of the day and night the flocks of birds sing forth harmonious and elegant sounds. Their clear and joyful calls proclaim the Five Roots, the Five Powers, the Seven Limbs of Bodhi, the Eightfold Path of Sages, and dharmas such as these. When living beings of this land hear their calls they are altogether mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.
Shariputra! Do not say that these birds are born as retribution for their sins. And why not? Because in this Buddhaland the three evil paths do not exist. Shariputra, even the names of the three evil paths are unknown in this Buddha's land; how much the less could they actually exist! Wishing to proclaim the Dharma's sound far and wide, Amitabha Buddha created these multitudes of birds by transformation.
Shariputra, in that Buddhaland when the gentle winds blow, the rows of jewelled trees and jewelled nets reverberate with fine and wondrous sounds, as a symphony of one hundred thousand kinds of music played in harmony. All who hear these sounds are naturally mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Shariputra, what do you think? Why is this Buddha called Amitabha? Shariputra, the brilliance of that Buddha's light is measureless, illumining the lands of the ten directions everywhere without obstruction. For this reason he is called Amitabha.
Moreover, Shariputra, the lifespan of that Buddha and that of his people extends for measureless, limitless asamkhyeyas of kalpas. For this reason he is called Amitayus. And, Shariputra, since Amitabha became a Buddha, ten kalpas have passed.
Moreover, Shariputra, that Buddha has measureless, limitless asamkheyas of Sound-Hearer disciples, their number incalculable. So too is the assembly of Bodhisattvas. Shariputra, that Buddhaland is crowned in splendor and virtues such as these.
Moreover, Shariputra, the living beings born in the Land of Utmost Happiness are all avaivartika. Among them are many who in this very life will dwell in Buddhahood. Their number is extremely many; it is incalculable. And only in measureless, limitless asamkyeyas of kalpas could they be counted.
Shariputra, those living beings who hear of this should vow: I wish to be born in that country. And why? Because those who are born there assemble in one place with people whose goodness is unsurpassed. Shariputra, if one has few good roots, blessings, and virtues, one cannot be born in that land.
Shariputra, if there is a good man or good woman who hears of Amitabha and holds his name whether for one day, two days, three, four, five days, six days, as long as seven days with one mind unconfused, when this person nears the end of life, before him will appear Amitabha and all the Assembly of Holy Ones. When the end comes, his mind will not be utterly confused, and in Amitabha's Land of Utmost Happiness he will quickly be reborn. Shariputra, because I see this benefit, I speak these words; and, if living beings hear this teaching they should make the vow: I wish to born in that land.
Shariputra, just as I now praise the inconceivable benefits arising from the merit and virtue of Amitabha, so too in the East does Akshobya Buddha, Sumeru Likeness Buddha, Great Sumeru Buddha, Sumeru Light Buddha, Wonderful Sound Buddha; all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all the Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Southern World, Sun-Moon Lamp Buddha, Sumeru Lamp Buddha, Celebrated Light Buddha, Great Radiant Shoulders Buddha, Sumeru Lamp Buddha, Measureless Vigor Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Western World, Measureless Life Buddha, Infinite Features Buddha, Measureless Curtain Buddha, Great Light Buddha, Great Clarity Buddha, Jewelled Likeness Buddha, Pure Light Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, protecting and bearing it in mind.
Shariputra, in the Northern World, Radiant Shoulders Buddha, Most Glorious Sound Buddha, Invincible Buddha, Sun-Birth Buddha, Luminous Net Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Below, Lion Buddha, Well-Known Buddha, Celebrated Light Buddha, Dharma Buddha, Dharma-Curtain Buddha, Upholding Dharma Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Above, Pure Sound Buddha, Constellation King Buddha, Superior Fragrance Buddha, Fragrant Light Buddha, Great Radiant Shoulders Buddha, Varicolored Jewels-Adorned Body Buddha, Sala Tree King Buddha, Jewelled Flower of Virtue Buddha, Discerning All Meanings Buddha, Like Sumeru Mountain Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, what do you think? Why is it called Sutra which all Buddhas protect and bear in mind? Shariputra, if a good man or good woman hears this sutra and upholds it, and hears the names of all these Buddhas, this good man or good woman will also be one whom all Buddhas protect and bear in mind, and will attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all of you should believe and accept my words and the words all Buddhas speak.
Shariputra, if there are people who have already made the vow, who now make the vow, or who will make the vow, I wish to be born in Amitabha's country, these people, whether born in the past, now being born there, or to be born there in the future, will all attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all good men and good women who believe should make the vow, I wish to be born in that country.
Shariputra, just as I now praise the inconceivable merit and virtue of all Buddhas, all those Buddhas also praise my inconceivable merit and virtue, saying these words: Shakyamuni Buddha can accomplish extremely difficult and rare deeds in the Saha Land during the evil time of the Five Turbidities: during the time turbidity, the views turbidity, the affliction turbidity, the living beings turbidity, and the lifespan turbidity. He can attain anuttarasamyaksambodhi and for the sake of living beings proclaim this Dharma, which the whole world finds hard to believe.
Shariputra, you should know that I, in the evil time of the Five Turbidities, perform these difficult deeds, attain anuttarasamyaksambodhi, and for the entire world proclaim this Dharma which is difficult to believe, extremely difficult!
After the Buddha spoke this Sutra, Shariputra, all the Bhikshus, and the entire world of gods, humans, asuras, and others, hearing what the Buddha had said, joyously delighted in it, faithfully accepted it, bowed and withdrew.
End of the Sutra of the Buddha's Teaching on Amitabha
- wong chee tat :)
Bodhisattvas As Vast As the Sea (3x)
Sutra of the Buddha's Teaching On Amitabha
Thus I have heard, at one time the Buddha dwelt at Shravasti, in the Jeta Grove in the Garden of the Benefactor of Orphans and the Forlorn, together with a gathering of Great Bhikshus, twelve-hundred fifty in all, all Great Arhats well-known to the assembly: Elders Shariputra, Mahamaudgalyayana, Mahakasyapa, Mahakatyayana, Mahakausthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakaphina, Vakkula, Aniruddha, and others such as these, all Great Disciples, together with all the Bodhisattvas, Mahasattvas: Manjushri, Prince of Dharma; Ajita Bodhisattva, Gandhastin Bodhisattva, Nityodukta Bodhisattva, and others such as these, all Great Bodhisattvas, and together with Shakra, Chief among Gods, and the numberless great multitudes from all the heavens.
At that time, the Buddha told the Elder Shariputra, From here, passing through hundreds of thousands of millions of Buddhalands to the West there is a world called Utmost Happiness. In this land a Buddha called Amitabha right now teaches the Dharma.
Shariputra, why is this land called Utmost Happiness? All living beings of this country never suffer, but enjoy every bliss. Therefore it is called Utmost Happiness.
Moreover, Shariputra, this land of Utmost Happiness is completely surrounded by seven tiers of railings, seven layers of netting, and seven rows of trees, all formed from the four treasures, and for this reason called Utmost Happiness.
Moreover, Shariputra, in the land of Utmost Happiness are pools of the seven jewels, filled with the waters of eight meritorious qualities; the bottom of each pool is pure, covered with golden sands. On the four sides climb stairs of gold, silver, lapus lazuli, crystal, mother-of pearl, rubies, and carnelian.
In the pools bloom lotuses as large as carriage wheels with colors of green light, red light, yellow light, and white light, subtle, rare, fragrant, and pure. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this Buddhaland heavenly music always plays, and the ground is made of gold. In the six periods of the day and night a heavenly rain of mandarava flowers falls, and throughout the clear morning, each living being of this land offers sacks filled with myriads of wonderful flowers to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime they return to their own countries and after eating they walk about. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this country there are always rare and unusual birds of many kinds and colors: white geese, cranes, peacocks, parrots, egrets, kalavinkas and two-headed birds. In the six periods of the day and night the flocks of birds sing forth harmonious and elegant sounds. Their clear and joyful calls proclaim the Five Roots, the Five Powers, the Seven Limbs of Bodhi, the Eightfold Path of Sages, and dharmas such as these. When living beings of this land hear their calls they are altogether mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.
Shariputra! Do not say that these birds are born as retribution for their sins. And why not? Because in this Buddhaland the three evil paths do not exist. Shariputra, even the names of the three evil paths are unknown in this Buddha's land; how much the less could they actually exist! Wishing to proclaim the Dharma's sound far and wide, Amitabha Buddha created these multitudes of birds by transformation.
Shariputra, in that Buddhaland when the gentle winds blow, the rows of jewelled trees and jewelled nets reverberate with fine and wondrous sounds, as a symphony of one hundred thousand kinds of music played in harmony. All who hear these sounds are naturally mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Shariputra, what do you think? Why is this Buddha called Amitabha? Shariputra, the brilliance of that Buddha's light is measureless, illumining the lands of the ten directions everywhere without obstruction. For this reason he is called Amitabha.
Moreover, Shariputra, the lifespan of that Buddha and that of his people extends for measureless, limitless asamkhyeyas of kalpas. For this reason he is called Amitayus. And, Shariputra, since Amitabha became a Buddha, ten kalpas have passed.
Moreover, Shariputra, that Buddha has measureless, limitless asamkheyas of Sound-Hearer disciples, their number incalculable. So too is the assembly of Bodhisattvas. Shariputra, that Buddhaland is crowned in splendor and virtues such as these.
Moreover, Shariputra, the living beings born in the Land of Utmost Happiness are all avaivartika. Among them are many who in this very life will dwell in Buddhahood. Their number is extremely many; it is incalculable. And only in measureless, limitless asamkyeyas of kalpas could they be counted.
Shariputra, those living beings who hear of this should vow: I wish to be born in that country. And why? Because those who are born there assemble in one place with people whose goodness is unsurpassed. Shariputra, if one has few good roots, blessings, and virtues, one cannot be born in that land.
Shariputra, if there is a good man or good woman who hears of Amitabha and holds his name whether for one day, two days, three, four, five days, six days, as long as seven days with one mind unconfused, when this person nears the end of life, before him will appear Amitabha and all the Assembly of Holy Ones. When the end comes, his mind will not be utterly confused, and in Amitabha's Land of Utmost Happiness he will quickly be reborn. Shariputra, because I see this benefit, I speak these words; and, if living beings hear this teaching they should make the vow: I wish to born in that land.
Shariputra, just as I now praise the inconceivable benefits arising from the merit and virtue of Amitabha, so too in the East does Akshobya Buddha, Sumeru Likeness Buddha, Great Sumeru Buddha, Sumeru Light Buddha, Wonderful Sound Buddha; all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all the Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Southern World, Sun-Moon Lamp Buddha, Sumeru Lamp Buddha, Celebrated Light Buddha, Great Radiant Shoulders Buddha, Sumeru Lamp Buddha, Measureless Vigor Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Western World, Measureless Life Buddha, Infinite Features Buddha, Measureless Curtain Buddha, Great Light Buddha, Great Clarity Buddha, Jewelled Likeness Buddha, Pure Light Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, protecting and bearing it in mind.
Shariputra, in the Northern World, Radiant Shoulders Buddha, Most Glorious Sound Buddha, Invincible Buddha, Sun-Birth Buddha, Luminous Net Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Below, Lion Buddha, Well-Known Buddha, Celebrated Light Buddha, Dharma Buddha, Dharma-Curtain Buddha, Upholding Dharma Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Above, Pure Sound Buddha, Constellation King Buddha, Superior Fragrance Buddha, Fragrant Light Buddha, Great Radiant Shoulders Buddha, Varicolored Jewels-Adorned Body Buddha, Sala Tree King Buddha, Jewelled Flower of Virtue Buddha, Discerning All Meanings Buddha, Like Sumeru Mountain Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, what do you think? Why is it called Sutra which all Buddhas protect and bear in mind? Shariputra, if a good man or good woman hears this sutra and upholds it, and hears the names of all these Buddhas, this good man or good woman will also be one whom all Buddhas protect and bear in mind, and will attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all of you should believe and accept my words and the words all Buddhas speak.
Shariputra, if there are people who have already made the vow, who now make the vow, or who will make the vow, I wish to be born in Amitabha's country, these people, whether born in the past, now being born there, or to be born there in the future, will all attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all good men and good women who believe should make the vow, I wish to be born in that country.
Shariputra, just as I now praise the inconceivable merit and virtue of all Buddhas, all those Buddhas also praise my inconceivable merit and virtue, saying these words: Shakyamuni Buddha can accomplish extremely difficult and rare deeds in the Saha Land during the evil time of the Five Turbidities: during the time turbidity, the views turbidity, the affliction turbidity, the living beings turbidity, and the lifespan turbidity. He can attain anuttarasamyaksambodhi and for the sake of living beings proclaim this Dharma, which the whole world finds hard to believe.
Shariputra, you should know that I, in the evil time of the Five Turbidities, perform these difficult deeds, attain anuttarasamyaksambodhi, and for the entire world proclaim this Dharma which is difficult to believe, extremely difficult!
After the Buddha spoke this Sutra, Shariputra, all the Bhikshus, and the entire world of gods, humans, asuras, and others, hearing what the Buddha had said, joyously delighted in it, faithfully accepted it, bowed and withdrew.
End of the Sutra of the Buddha's Teaching on Amitabha
- wong chee tat :)
The Brahma Net Sutra
The Brahma Net Sutra
Translated by the Buddhist Text Translation Society in USA
I. Vairocana Buddha
At that time, Vairocana Buddha began speaking in general about the Mind-Ground for the benefit of the Great Assembly. What he said represents but an infinitesimal part, the tip of a hair, of His innumerable teachings -- as numerous as the grains of sand in the river Ganges.
He concluded: "The Mind-Ground has been explained, is being explained and will be explained by all the Buddhas -- past, present, and future. It is also the Dharma Door (cultivation method) that all the Bodhisattvas of the past, present, and future have studied, are studying and will study."
"I have cultivated this Mind-Ground Dharma Door for hundreds of eons. My name is Vairocana. I request all Buddhas to transmit my words to all sentient beings, so as to open this path of cultivation to all."
At that time, from his Lion's Throne in the Lotus Treasury World, Vairocana Buddha emitted rays of light. A voice among the rays is heard telling the Buddhas seated on thousands of lotus petals, "You should practice and uphold the Mind-Ground Dharma Door and transmit it to the innumerable Sakyamuni Buddhas, one after another, as well as to all sentient beings. Everyone should uphold, read, recite, and singlemindedly put its teachings into practice."
After receiving the Dharma-door of the Mind-Ground, the Buddhas seated atop the thousands of lotus flowers along with the innumerable Sakyamuni Buddhas all arose from their Lion seats, their bodies emitting innumerable rays of light. In each of these rays appeared innumerable Buddhas who simultaneously made offerings of green, yellow, red and white celestial flowers to Vairocana Buddha. They then slowly took their leave.
The Buddhas then disappeared from the Lotus Treasury World, entered the Essence-Nature Empty Space Floral Brilliance Samadhi and returned to their former places under the Bodhi-tree in this world of Jambudvipa. They then arose from their samadhi, sat on their Diamond Thrones in Jambudvipa and the Heaven of the Four Kings, and preached the Dharma of the "Ten Oceans of Worlds."
Thereupon, they ascended to Lord Shakya's palace and expounded the "Ten Dwellings," proceeded to the Suyama Heaven and taught the "Ten Practices," proceeded further to the Fourth Heaven and taught the "Ten Dedications," proceeded further to the Transformation of Bliss Heaven and taught the "Ten Dhyana Samadhi," proceeded further to the Heaven of Comfort From Others' Emanations and taught the "Ten Grounds," proceeded further to the First Dhyana Heaven and taught the "Ten Vajra Stages," proceeded further to the Second Dhyana Heaven and taught the "Ten Patiences," and proceeded further to the Third Dhyana Heaven and taught the "Ten Vows." Finally, in the Fourth Dhyana Heaven, at Lord Brahma's Palace, they taught the "Mind-Ground Dharma-Door" chapter, which Vairocana Buddha, in eons past, expounded in the Lotus Treasury World (the cosmos).
All the other innumerable transformation Sakyamuni Buddhas did likewise in their respective worlds as the chapter "Auspicious Kalpa" has explained.
II. Sakyamuni Buddha
At that time, Sakyamuni Buddha, after first appearing in the Lotus Treasury World, proceeded to the east and appeared in the Heavenly King's palace to teach the "Demon Transforming Sutra." He then descended to Jambudvipa to be born in Kapilavastu -- his name being Siddhartha and his father's name Suddhodana. His mother was Queen Maya. He achieved Enlightenment at the age of thirty, after seven years of cultivation, under the name of Sakyamuni Buddha
The Buddha spoke in ten assemblies from the Diamond Seat at Bodhgaya to the palace of Brahma.
At that time, he contemplated the wonderful Jewel Net hung in Lord Brahma's palace and preached the Brahma Net Sutra for the Great Assembly. He said:
"The innumerable worlds in the cosmos are like the eyes of the net. Each and every world is different, its variety infinite. So too are the Dharma Doors (methods of cultivation) taught by the Buddhas.
"I have come to this world eight thousand times. Based in this Saha World, seated upon the Jeweled Diamond Seat in Bodhgaya and all the way up to the palace of the Brahma King, I have spoken in general about the Mind-Ground Dharma Door for the benefit of the great multitude.
"Thereafter, I descended from the Brahma King's palace to Jambudvipa, the Human World. I have preached the Diamond Illuminated Jeweled Precepts (the Bodhisattva precepts) from beneath the Bodhi-tree for the sake of all sentient beings on earth, however dull and ignorant they may be. These precepts were customarily recited by Vairocana Buddha when he first developed the Bodhi Mind in the causal stages. They are precisely the original source of all Buddhas and all Bodhisattvas as well as the seed of the Buddha Nature.
"All sentient beings possess this Buddha Nature. All with consciousness, form, and mind are encompassed by the precepts of the Buddha Nature. Sentient beings possess the correct cause of the Buddha Nature and therefore they will assuredly attain the ever-present Dharma Body.
For this reason, the ten Pratimoksa (Bodhisattva) precepts came into being in this world. These precepts belong to the True Dharma. They are received and upheld in utmost reverence by all sentient beings of the Three Periods of Time -- past, present and future.
"Once again, I shall preach for the Great Assembly the chapter on the Inexhaustible Precept Treasury. These are the precepts of all sentient beings, the source of the pure Self-Nature."
*
**
Now, I, Vairocana Buddha
Am sitting atop a lotus pedestal;
On a thousand flowers surrounding me
Are a thousand Sakyamuni Buddhas.
Each flower supports a hundred million worlds;
In each world a Sakyamuni Buddha appears.
All are seated beneath a Bodhi-tree,
All simultaneously attain Buddhahood.
All these innumerable Buddhas
Have Vairocana as their original body.
These countless Sakyamuni Buddhas
All bring followers along -- as numerous as
motes of dust.
They all proceed to my lotus pedestal
To listen to the Buddha's precepts.
I now preach the Dharma, this exquisite nectar.
Afterward, the countless Buddhas return to
their respective worlds
And, under a Bodhi-tree, proclaim these
major and minor precepts
Of Vairocana, the Original Buddha.
The precepts are like the radiant sun and moon,
Like a shining necklace of gems,
Bodhisattvas as numerous as motes of dust
Uphold them and attain Buddhahood.
These precepts are recited by Vairocana,
These precepts I recite as well.
You novice Bodhisattvas
Should reverently accept and uphold them.
And once you have done so,
Transmit and teach them to sentient beings.
Now listen attentively as I recite
The Bodhisattva Pratimoksa -- the source of all precepts in the Buddha Dharma.
All of you in the Great Assembly should firmly believe
That you are the Buddhas of the future,
While I am a Buddha already accomplished.
If you should have such faith at all times,
Then this precept code is fulfilled.
All beings with resolve
Should accept and uphold the Buddha's precepts.
Sentient beings on receiving them
Join forthwith the ranks of Buddhas.
They are in essence equal to the Buddhas,
They are the true offspring of the Buddhas.
Therefore, Great Assembly,
Listen with utmost reverence
As I proclaim the Bodhisattva Moral Code.
*
* *
III. The Buddha Reciting the Bodhisattva Precepts
At that time, when Sakyamuni Buddha first attained Supreme Enlightenment under the Bodhi tree, he explained the Bodhisattva precepts. The Buddha taught filial piety toward one's parents, Elder Masters and the Triple Jewel. Filial piety and obedience, he said, are the Ultimate Path [to Buddhahood]. Filial piety is called the precepts -- and it means restraint and cessation.
The Buddha then emitted limitless lights from his mouth. Thereupon, the whole Great Assembly, consisting of innumerable Bodhisattvas, the gods of the eighteen Brahma Heavens, the gods of the six Desire Heavens, and the rulers of the sixteen great kingdoms all joined their palms and listened singlemindedly to the Buddha recite the Mahayana precepts.
The Buddha then said to the Bodhisattvas: Twice a month I recite the precepts observed by all Buddhas. All Bodhisattvas, from those who have just developed the Bodhi Mind to the Bodhisattvas of the Ten Dwellings, the Ten Practices, the Ten Dedications, and the Ten Grounds also recite them. Therefore, this precept-light shines forth from my mouth. It does not arise without a cause. This light is neither blue, yellow, red, white, nor black. It is neither form, nor thought. It is neither existent nor nonexistent, neither cause nor effect. This precept-light is precisely the original source of all Buddhas and all members of this Great Assembly. Therefore all you disciples of the Buddha should receive and observe, read, recite and study these precepts with utmost attention.
Disciples of the Buddha, listen attentively! Whoever can understand and accept a Dharma Master's words of transmission can receive the Bodhisattva precepts and be called foremost in purity. This is true whether that person is a king, a prince, an official, a monk, a nun, or a god of the eighteen Brahma Heavens, a god of the six Desire Heavens, or a human, a eunuch, a libertine, a prostitute, a slave, or a member of the Eight Divisions of Divinities, a Vajra spirit, an animal, or even a transformation-being.
IV. The Ten Major Precepts
The Buddhas said to his disciples, "There are ten major Bodhisattva precepts. If one receives the precepts but fails to recite them, he is not a Bodhisattva, nor is he a seed of Buddhahood. I, too, recite these precepts.
"All Bodhisattvas have studied them in the past, will study in the future, and are studying them now. I have explained the main characteristics of the Bodhisattva precepts. You should study and observe them with all your heart."
The Buddha continued:
1. First Major Precept
On Killing
A disciple of the Buddha shall not himself kill, encourage others to kill, kill by expedient means, praise killing, rejoice at witnessing killing, or kill through incantation or deviant mantras. He must not create the causes, conditions, methods, or karma of killing, and shall not intentionally kill any living creature.
As a Buddha's disciple, he ought to nurture a mind of compassion and filial piety, always devising expedient means to rescue and protect all beings. If instead, he fails to restrain himself and kills sentient beings without mercy, he commits a Parajika (major) offense.
2. Second Major Precept
On Stealing
A disciple of the Buddha must not himself steal or encourage others to steal, steal by expedient means, steal by means of incantation or deviant mantras. He should not create the causes, conditions, methods, or karma of stealing. No valuables or possessions, even those belonging to ghosts and spirits or thieves and robbers, be they as small as a needle or blade of grass, may be stolen.
As a Buddha's disciple, he ought to have a mind of mercy, compassion, and filial piety -- always helping people earn merits and achieve happiness. If instead, he steals the possessions of others, he commits a Parajika offense.
3. Third Major Precept
On Sexual Misconduct
A disciple of the Buddha must not engage in licentious acts or encourage others to do so. [As a monk] he should not have sexual relations with any female -- be she a human, animal, deity or spirit -- nor create the causes, conditions, methods, or karma of such misconduct. Indeed, he must not engage in improper sexual conduct with anyone.
A Buddha's disciple ought to have a mind of filial piety -- rescuing all sentient beings and instructing them in the Dharma of purity and chastity. If instead, he lacks compassion and encourages others to engage in sexual relations promiscuously, including with animals and even their mothers, daughters, sisters, or other close relatives, he commits a Parajika offense.
4. Fourth Major Precept
On Lying and False Speech
A disciple of the Buddha must not himself use false words and speech, or encourage others to lie or lie by expedient means. He should not involve himself in the causes, conditions, methods, or karma of lying, saying that he has seen what he has not seen or vice-versa, or lying implicitly through physical or mental means.
As a Buddha's disciple, he ought to maintain Right Speech and Right Views always, and lead all others to maintain them as well. If instead, he causes wrong speech, wrong views or evil karma in others, he commits a Parajika offense.
5. Fifth Major Precept
On Selling Alcoholic Beverages
A disciple of the Buddha must not trade in alcoholic beverages or encourage others to do so. He should not create the causes, conditions, methods, or karma of selling any intoxicant whatsoever, for intoxicants are the causes and conditions of all kinds of offenses.
As a Buddha's disciple, he ought to help all sentient beings achieve clear wisdom. If instead, he causes them to have upside-down, topsy-turvy thinking, he commits a Parajika offense.
6. Sixth Major Precept
On Broadcasting the Faults of the Assembly
A disciple of the Buddha must not himself broadcast the misdeeds or infractions of Bodhisattva-clerics or Bodhisattva-laypersons, or of [ordinary] monks and nuns -- nor encourage others to do so. He must not create the causes, conditions, methods, or karma of discussing the offenses of the assembly.
As a Buddha's disciple, whenever he hears evil persons, externalists or followers of the Two Vehicles speak of practices contrary to the Dharma or contrary to the precepts within the Buddhist community, he should instruct them with a compassionate mind and lead them to develop wholesome faith in the Mahayana.
If instead, he discusses the faults and misdeeds that occur within the assembly, he commits a Parajika offense.
7. Seventh Major Precept
On Praising Oneself and Disparaging Others
A disciple of the Buddha shall not praise himself and speak ill of others, or encourage others to do so. He must not create the causes, conditions, methods, or karma of praising himself and disparaging others.
As a disciple of the Buddha, he should be willing to stand in for all sentient beings and endure humiliation and slander -- accepting blame and letting sentient beings have all the glory. If instead, he displays his own virtues and conceals the good points of others, thus causing them to suffer slander, he commits a Parajika offense.
8. Eighth Major Precept
On Stinginess and Abuse
A disciple of the Buddha must not be stingy or encourage others to be stingy. He should not create the causes, conditions, methods, or karma of stinginess. As a Bodhisattva, whenever a destitute person comes for help, he should give that person what he needs. If instead, out of anger and resentment, he denies all assistance -- refusing to help with even a penny, a needle, a blade of grass, even a single sentence or verse or a phrase of Dharma, but instead scolds and abuses that person -- he commits a Parajika offense.
9. Ninth Major Precept
On Anger and Resentment
A disciple of the Buddha shall not harbor anger or encourage others to be angry. He should not create the causes, conditions, methods, or karma of anger.
As a disciple of the Buddha, he ought to be compassionate and filial, helping all sentient beings develop the good roots of non-contention. If instead, he insults and abuses sentient beings, or even transformation beings [such as deities and spirits], with harsh words, hitting them with his fists or feet, or attacking them with a knife or club -- or harbors grudges even when the victim confesses his mistakes and humbly seeks forgiveness in a soft, conciliatory voice -- the disciple commits a Parajika offense.
10. Tenth Major Precept
On Slandering the Triple Jewel
A Buddha's disciple shall not himself speak ill of the Triple Jewel or encourage others to do so. He must not create the causes, conditions, methods or karma of slander. If a disciple hears but a single word of slander against the Buddha from externalists or evil beings, he experiences a pain similar to that of three hundred spears piercing his heart. How then could he possibly slander the Triple Jewel himself?
Hence, if a disciple lacks faith and filial piety towards the Triple Jewel, and even assists evil persons or those of aberrant views to slander the Triple Jewel, he commits a Parajika offense.
V. Conclusion: The Ten Major Precepts
As a disciple of the Buddha, you should study these ten parajika (major) precepts and not break any one of them in even the slightest way -- much less break all of them! Anyone guilty of doing so cannot develop the Bodhi Mind in his current life and will lose whatever high position he may have attained, be it that of an emperor, Wheel-Turning King, Bhiksu, Bhiksuni -- as well as whatever level of Bodhisattvahood he may have reached, whether the Ten Dwellings, the Ten Practices, the Ten Dedications, the Ten Grounds -- and all the fruits of the eternal Buddha Nature. He will lose all of those levels of attainment and descend into the Three Evil Realms, unable to hear the words "parents" or "Triple Jewel" for eons! Therefore, Buddha's disciples should avoid breaking any one of these major precepts. All of you Bodhisattvas should study and observe the Ten Precepts, which have been observed, are being observed, and will be observed by all Bodhisattvas. They were explained in detail in the chapter, "The Eighty Thousand Rules of Conduct."
***
VI. The Forty-eight Secondary Precepts
Then the Buddha told the Bodhisattvas, "Now that I have explained the Ten Major Precepts, I will speak about the forty-eight secondary precepts."
1. Disrespect toward Teachers and Friends
A disciple of the Buddha who is destined to become an emperor, a Wheel-Turning King, or high official should first receive the Bodhisattva precepts. He will then be under the protection of all guardian deities and spirits, and the Buddhas will be pleased.
Once he has received the precepts, the disciple should develop a mind of filial piety and respect. Whenever he meets an Elder Master, a monk, or a fellow cultivator of like views and like conduct, he should rise and greet him with respect. He must then respectfully make offerings to the guest-monks, in accord with the Dharma. He should be willing to pledge himself, his family, as well as his kingdom, cities, jewels and other possessions.
If instead, he should develop conceit or arrogance, delusion or anger, refusing to rise and greet guest-monks and make offerings to them respectfully, in accordance with the Dharma, he commits a secondary offense.
2. On Consuming Alcoholic Beverages
A disciple of the Buddha should not intentionally consume alcoholic beverages, as they are the source of countless offenses. If he but offers a glass of wine to another person, his retribution will be to have no hands for five hundred lifetimes. How could he then consume liquor himself! Indeed, a Bodhisattva should not encourage any person or any other sentient being to consume alcohol, much less take any alcoholic beverages himself. A disciple should not drink any alcoholic beverages whatsoever. If instead, he deliberately does so or encourages others to do so, he commits a secondary offense.
3. On Eating Meat
A disciple of the Buddha must not deliberately eat meat. He should not eat the flesh of any sentient being. The meat-eater forfeits the seed of Great Compassion, severs the seed of the Buddha Nature and causes [animals and transcendental] beings to avoid him. Those who do so are guilty of countless offenses. Therefore, Bodhisattvas should not eat the flesh of any sentient beings whatsoever. If instead, he deliberately eats meat, he commits a secondary offense.
4. On Five Pungent Herbs
A disciple of the Buddha should not eat the five pungent herbs -- garlic, chives, leeks, onions, and asafoetida.This is so even if they are added as flavoring to other main dishes. Hence, if he deliberately does so, he commits a secondary offense.
5. On Not Teaching Repentance
If a disciple of the Buddha should see any being violate the Five Precepts, the Eight Precepts, the Ten Precepts, other prohibitions, or commit any of the Seven Cardinal Sins or any offense which leads to the Eight Adversities -- any violations of the precepts whatever -- he should counsel the offender to repent and reform.
Hence, if a Bodhisattva does not do so and furthermore continues to live together in the assembly with the offender, share in the offerings of the laity, participate in the same Uposatha ceremony and recite the precepts -- while failing to bring up that person's offense, enjoining him to repent -- the disciple commits a secondary offense.
6. Failing to Request the Dharma or Make Offerings
If an Elder Master, a Mahayana monk or fellow cultivator of like views and practice should come from far away to the temple, residence, city or village of a disciple of the Buddha, the disciple should respectfully welcome him and see him off. He should minister to his needs at all times, though doing so may cost as much as three taels of gold! Moreover, the disciple of the Buddha should respectfully request the guest-master to preach the Dharma three times a day by bowing to him without a single thought of resentment or weariness. He should be willing to sacrifice himself for the Dharma and never be lax in requesting it.
If he does not act in this manner, he commits a secondary offense.
7. Failing to Attend Dharma Lectures
A Bodhisattva disciple who is new to the Order should take copies of the appropriate sutras or precept codes to any place where such sutras, commentaries, or moral codes are being explained, to listen, study, and inquire about the Dharma. He should go anywhere, be it in a house, beneath a tree, in a temple, in the forests or mountains, or elsewhere. If he fails to do so, he commits a secondary offense.
8. On Turning Away from the Mahayana
If a disciple of the Buddha disavows the eternal Mahayana sutras and moral codes, declaring that they were not actually taught by the Buddha, and instead follows and observes those of the Two Vehicles and deluded externalists, he commits a secondary offense.
9. On Failure to Care for the Sick
If a disciple of the Buddha should see anyone who is sick, he should wholeheartedly provide for that person's needs just as he would for a Buddha. Of the eight Fields of Blessings, looking after the sick is the most important. A Buddha's disciple should take care of his father, mother, Dharma teacher or disciple -- regardless of whether the latter are disabled or suffering from various kinds of diseases.
If instead, he becomes angry and resentful and fails to do so, or refuses to rescue the sick or disabled in temples, cities and towns, forests and mountains, or along the road, he commits a secondary offense.
10. On Storing Deadly Weapons
A disciple of the Buddha should not store weapons such as knives, clubs, bows, arrows, spears, axes or any other weapons, nor may he keep nets, traps or any such devices used in destroying life.
As a disciple of the Buddha, he must not even avenge the death of his parents -- let alone kill sentient beings! He should not store any weapons or devices that can be used to kill sentient beings. If he deliberately does so, he commits a secondary offense.
The first ten secondary precepts have just been described. Disciples of the Buddha should study and respectfully observe them. They are explained in detail in the six chapters [now lost] following these precepts.
11. On Serving as an Emissary
A disciple of the Buddha shall not, out of personal benefit or evil intentions, act as a country's emissary to foster military confrontation and war causing the slaughter of countless sentient beings. As a disciple of the Buddha, he should not be involved in military affairs, or serve as a courier between armies, much less act as a willing catalyst for war. If he deliberately does so, he commits a secondary offense.
12. On Unlawful Business Undertakings
A disciple of the Buddha must not deliberately trade in slaves or sell anyone into servitude, nor should he trade in domestic animals, coffins or wood for caskets. He cannot engage in these types of business himself much less encourage others to do so. Otherwise, he commits a secondary offense.
13. On Slander and Libel
A disciple of the Buddha must not, without cause and with evil intentions, slander virtuous people, such as Elder Masters, monks or nuns, kings, princes or other upright persons, saying that they have committed the Seven Cardinal Sins or broken the Ten Major Bodhisattva Precepts. He should be compassionate and filial and treat all virtuous people as if they were his father, mother, siblings or other close relatives. If instead, he slanders and harms them, he commits a secondary offense.
14. On Starting Wildfires
A disciple of the Buddha shall not, out of evil intentions, start wildfires to clear forests and burn vegetation on mountains and plains, during the fourth to the ninth months of the lunar year. Such fires [are particularly injurious to animals during that period and may spread] to people's homes, towns and villages, temples and monasteries, fields and groves, as well as the [unseen] dwellings and possessions of deities and ghosts. He must not intentionally set fire to any place where there is life. If he deliberately does so, he commits a secondary offense.
15. Teaching Non-Mahayana Dharma
A disciple of the Buddha must teach one and all, from fellow disciples, relatives and spiritual friends, to externalists and evil beings, how to receive and observe the Mahayana sutras and moral codes. He should teach the Mahayana principles to them and help them develop the Bodhi Mind -- as well as the Ten Dwellings, the Ten Practices and the Ten Dedications, explaining the order and function of each of these Thirty Minds (levels).
If instead, the disciple, with evil, hateful intentions, perversely teaches them the sutras and moral codes of the Two Vehicle tradition as well as the commentaries of deluded externalists, he thereby commits a secondary offense.
16. Unsound Explanation of the Dharma
A Bodhisattva Dharma Master must first, with a wholesome mind, study the rules of deportment, as well as sutras and moral codes of the Mahayana tradition, and understand their meanings in depth. Then, whenever novices come from afar to seek instruction, he should explain, according to the Dharma, all the Bodhisattva renunciation practices, such as burning one's body, arm, or finger [as the ultimate act in the quest for Supreme Enlightenment]. If a novice is not prepared to follow these practices as an offering to the Buddhas, he is not a Bodhisattva monk. Moreover, a Bodhisattva monk should be willing to sacrifice his body and limbs for starving beasts and hungry ghosts [as the ultimate act of compassion in rescuing sentient beings].
After these explanations, the Bodhisattva Dharma Master should teach the novices in an orderly way, to awaken their minds. If instead, for personal gain, he refuses to teach or teaches in a confused manner, quoting passages out of order and context, or teaches in a manner that disparages the Triple Jewel, he commits a secondary offense.
17. On Exacting Donations
A disciple of the Buddha must not, for the sake of food, drink, money, possessions or fame, approach and befriend kings, princes, or high officials and [on the strength of such relationships], exact money, goods or other advantages. Nor may he encourage others to do so. These actions are called untoward, excessive demands and lack compassion and filial piety. Such a disciple commits a secondary offense.
18. On Serving as an Inadequate Master
A disciple of the Buddha should study the Twelve Divisions of the Dharma and recite the Bodhisattva precepts frequently. He should strictly observe these precepts in the Six Periods of the day and night and fully understand their meaning and principles as well as the essence of their Buddha Nature.
If instead, the disciple of the Buddha fails to understand even a sentence or a verse of the moral code or the causes and conditions related to the precepts, but pretends to understand them, he is deceiving both himself and others. A disciple who understands nothing of the Dharma, yet acts as a teacher transmitting the precepts, commits a secondary offense.
19. On Double-tongued Speech
A disciple of the Buddha must not, with malicious intent gossip or spread rumors and slander, create discord and disdain for virtuous people. [An example is] disparaging a monk who observes the Bodhisattva precepts, as he [makes offerings to the Buddhas by] holding an incense burner to his forehead. A disciple of the Buddha who does so commits a secondary offense.
20. Failure to Liberate Sentient Beings
A disciple of the Buddha should have a mind of compassion and cultivate the practice of liberating sentient beings. He must reflect thus: throughout the eons of time, all male sentient beings have been my father, all female sentient beings my mother. I was born of them, now I slaughter them, I would be slaughtering my parents as well as eating flesh that was once my own. This is so because all elemental earth, water, fire and air -- the four constituents of all life -- have previously been part of my body, part of my substance. I must therefore always cultivate the practice of liberating sentient beings and enjoin others to do likewise -- as sentient beings are forever reborn, again and again, lifetime after lifetime. If a Bodhisattva sees an animal on the verge of being killed, he must devise a way to rescue and protect it, helping it to escape suffering and death. The disciple should always teach the Bodhisattva precepts to rescue and deliver sentient beings.
On the day his father, mother, and siblings die, he should invite Dharma Masters to explain the Bodhisattva sutras and precepts. This will generate merits and virtues and help the deceased either to achieve rebirth in the Pure Lands and meet the Buddhas or to secure rebirth in the human or celestial realms. If instead, a disciple fails to do so, he commits a secondary offense.
You should study and respectfully observe the above ten precepts. Each of them is explained in detail in the chapter "Expiating Offenses."
21. On Violence and Vengefulness
A disciple of the Buddha must not return anger for anger, blow for blow. He should not seek revenge, even if his father, mother, siblings, or close relatives are killed -- nor should he do so if the ruler or king of his country is murdered. To take the life of one being in order to avenge the killing of another is contrary to filial piety [as we are all related through the eons of birth and rebirth].
Furthermore, he should not keep others in servitude, much less beat or abuse them, creating evil karma of mind, speech and body day after day -- particularly the offenses of speech. How much less should he deliberately commit the Seven Cardinal Sins. Therefore, if a Bodhisattva-monk lacks compassion and deliberately seeks revenge, even for an injustice done to his close relatives, he commits a secondary offense.
22. Arrogance and Failure to Request the Dharma
A disciple of the Buddha who has only recently left home and is still a novice in the Dharma should not be conceited. He must not refuse instruction on the sutras and moral codes from Dharma Masters on account of his own intelligence, worldly learning, high position, advanced age, noble lineage, vast understanding, great merits, extensive wealth and possessions, etc. Although these Masters may be of humble birth, young in age, poor, or suffering physical disabilities, they may still have genuine virtue and deep understanding of sutras and moral codes.
The novice Bodhisattva should not judge Dharma Masters on the basis of their family background and refuse to seek instructions on the Mahayana truths from them. If he does so, he commits a secondary offense.
23. On Teaching the Dharma Grudgingly
After my passing, if a disciple should, with a wholesome mind, wish to receive the Bodhisattva precepts, he may make a vow to do so before the images of Buddhas and Bodhisattvas and practice repentance before these images for seven days. If he then experiences a vision, he has received the precepts. If he does not, he should continue doing so for fourteen days, twenty-one days, or even a whole year, seeking to witness an auspicious sign. After witnessing such a sign, he could, in front of images of Buddhas and Bodhisattvas, formally receive the precepts. If he has not witnessed such a sign, although he may have accepted the precepts before the Buddha images, he has not actually received the precepts.
However, the witnessing of auspicious signs is not necessary if the disciple receives the precepts directly from a Dharma Master who has himself received the precepts. Why is this so? It is because this is a case of transmission from Master to Master and therefore all that is required is a mind of utter sincerity and respect on the part of the disciple.
If, within a radius of some three hundred fifty miles, a disciple cannot find a Master capable of conferring the Bodhisattva precepts, he may seek to receive them in front of Buddha or Bodhisattva images. However, he must witness an auspicious sign.
If a Dharma Master, on account of his extensive knowledge of sutras and Mahayana moral codes as well as his close relationship with kings, princes, and high officials, refuses to give appropriate answers to student-Bodhisattvas seeking the meaning of sutras and moral codes, or does so grudgingly, with resentment and arrogance, he commits a secondary offense.
24. Failure to Practice Mahayana Teachings
If a disciple of the Buddha fails to study Mahayana sutras and moral codes assiduously and cultivate correct views, correct nature and the correct Dharma Body, it is like abandoning the Seven Precious Jewels for [mere stones]: worldly texts and the Two-Vehicle or externalist commentaries. To do so is to create the causes and conditions that obstruct the Path to Enlightenment and cut himself off from his Buddha Nature. It is a failure to follow the Bodhisattva path. If a disciple intentionally acts in such a manner, he commits a secondary offense.
25. Unskilled Leadership of the Assembly
After my passing, if a disciple should serve as an abbot, elder Dharma Master, Precept Master, Meditation Master, or Guest Prefect, he must develop a compassionate mind and peacefully settle differences within the Assembly -- skillfully administering the resources of the Three Jewels, spending frugally and not treating them as his own property. If instead, he were to create disorder, provoke quarrels and disputes or squander the resources of the Assembly, he would commit a secondary offense.
26. Accepting Personal Offerings
Once a disciple of the Buddha has settled down in a temple, if visiting Bodhisattva Bhiksus should arrive at the temple precincts, the guest quarters established by the king, or even the summer retreat quarters, or the quarters of the Great Assembly, the disciple should welcome the visiting monks and see them off. He should provide them with such essentials as food and drink, a place to live, beds, chairs, and the like. If the host does not have the necessary means, he should be willing to pawn himself or cut off and sell his own flesh.
Whenever there are meal offerings and ceremonies at a layman's home, visiting monks should be given a fair share of the offerings. The abbot should send the monks, whether residents or guests, to the donor's place in turn [according to their sacerdotal age or merits and virtues]. If only resident monks are allowed to accept invitations and not visiting monks, the abbot is committing a grievous offense and is behaving no differently than an animal. He is unworthy of being a monk or a son of the Buddha, and is guilty of a secondary offense.
27. Accepting Discriminatory Invitations
A disciple of the Buddha must not accept personal invitations nor appropriate the offerings for himself. Such offerings rightly belong to the Sangha -- the whole community of monks and nuns of the Ten Directions. To accept personal offerings is to steal the possessions of the Sangha of the Ten Directions. It is tantamount to stealing what belongs to the Eight Fields of Blessings: Buddhas, Sages, Dharma Masters, Precept Masters, monks/nuns, mothers, fathers, the sick. Such a disciple commits a secondary offense.
28. Issuing Discriminatory Invitations
A disciple of the Buddha, be he a Bodhisattva monk, lay Bodhisattva, or other donor, should, when inviting monks or nuns to conduct a prayer session, come to the temple and inform the monk in charge. The monk will then tell him: "Inviting members of the Sangha according to the proper order is tantamount to inviting the Arhats of the Ten Directions. To offer a discriminatory special invitation to [such a worthy group as] five hundred Arhats or Bodhisattva-monks will not generate as much merit as inviting one ordinary monk, if it is his turn.
There is no provision in the teachings of the Seven Buddhas for discriminatory invitations. To do so is to follow externalist practices and to contradict filial piety [toward all sentient beings]. If a disciple deliberately issues a discriminatory invitation, he commits a secondary offense.
29. On Improper Livelihoods
A disciple of the Buddha should not, for the sake of gain or with evil intentions, engage in the business of prostitution, selling the wiles and charms of men and women. He must also not cook for himself, milling and pounding grain. Neither may he act as a fortune-teller predicting the gender of children, reading dreams and the like. Nor shall he practice sorcery, work as a trainer of falcons or hunting dogs, nor make a living concocting hundreds and thousands of poisons from deadly snakes, insects, or from gold and silver. Such occupations lack mercy, compassion, and filial piety [toward sentient beings]. Therefore, if a Bodhisattva intentionally engages in these occupations, he commits a secondary offense.
30. On Handling Business Affairs for the Laity
A disciple of the Buddha must not, with evil intentions, slander the Triple Jewel while pretending to be their close adherent -- preaching the Truth of Emptiness while his actions are in the realm of Existence. Furthermore, he must not handle worldly affairs for the laity, acting as a go-between or matchmaker -- creating the karma of attachment. Moreover, during the six days of fasting each month and the three months of fasting each year, a disciple should strictly observe all precepts, particularly against killing, stealing and the rules against breaking the fast. Otherwise, the disciple commits a secondary offense.
A Bodhisattva should respectfully study and observe the ten preceding precepts. They are explained in detail in the Chapter on "Prohibitions".
31. Rescuing Clerics Along with Sacred Objects
After my passing, in the evil periods that will follow, there will be externalists, evil persons, thieves and robbers who steal and sell statues and paintings of Buddhas, Bodhisattvas and [those to whom respect is due such as] their parents. They may even peddle copies of sutras and moral codes, or sell monks, nuns or those who follow the Bodhisattva Path or have developed the Bodhi Mind to serve as retainers or servants to officials and others.
A disciple of the Buddha, upon witnessing such pitiful events, must develop a mind of compassion and find ways to rescue and protect all persons and valuables, raising funds wherever he can for this purpose. If a Bodhisattva does not act in this manner, he commits a secondary offense.
32. On Harming Sentient Beings
A disciple of the Buddha must not sell knives, clubs, bows, arrows, other life-taking devices, nor keep altered scales or measuring devices. He should not abuse his governmental position to confiscate people's possessions, nor should he, with malice at heart, restrain or imprison others or sabotage their success. In addition, he should not raise cats, dogs, foxes, pigs and other such animals. If he intentionally does such things, he commits a secondary offense.
33. On Watching Improper Activities
A disciple of the Buddha must not, with evil intentions, watch people fighting or the battling of armies, rebels, gangs and the like, should not listen to the sounds of conch shells, drums, horns, guitars, flutes, lutes, songs or other music, nor should he be party to any form of gambling, whether dice, checkers, or the like. Furthermore, he should not practice fortune-telling or divination nor should he be an accomplice to thieves and bandits. He must not participate in any of these activities. If instead, he intentionally does so, he commits a secondary offense.
34. Temporary Abandoning of the Bodhi Mind
A disciple of the Buddha should observe the Bodhisattva precepts every day, whether walking, standing, reclining or seated -- reading and reciting them day and night. He should be resolute in keeping the precepts, as strong as a diamond, as desperate as a shipwrecked person clinging to a small log while attempting to cross the ocean, or as principled as the "Bhiksu bound by reeds". Furthermore, he should always have a wholesome faith in the teachings of the Mahayana. Conscious that sentient beings are Buddhas-to-be while the Buddhas are realized Buddhas, he should develop the Bodhi Mind and maintain it in each and every thought, without retrogression.
If a Bodhisattva has but a single thought in the direction of the Two Vehicles or externalist teachings, he commits a secondary offense.
35. Failure to Make Great Vows
A Bodhisattva must make many great vows -- to be filial to his parents and Dharma teachers, to meet good spiritual advisors, friends, and colleagues who will keep teaching him the Mahayana sutras and moral codes as well as the Stages of Bodhisattva Practice (the Ten Dwellings, the Ten Practices, the Ten Dedications, and the Ten Grounds). He should further vow to understand these teachings clearly so that he can practice according to the Dharma while resolutely keeping the precepts of the Buddhas. If necessary, he should lay down his life rather than abandon this resolve for even a single moment. If a Bodhisattva does not make such vows, he commits a secondary offense.
36. Failure to Make Resolutions
Once a Bodhisattva has made these Great Vows, he should strictly keep the precepts of the Buddhas and make the following resolutions:
1.- I would rather jump into a raging blaze, a deep abyss, or into a mountain of knives, than engage in impure actions with any woman, thus violating the sutras and moral codes of the Buddhas of the Three Periods of Time.
2.- I would rather wrap myself a thousand times with a red-hot iron net, than let this body, should it break the precepts, wear clothing provided by the faithful.
I would rather swallow red hot iron pellets and drink molten iron for hundreds of thousands of eons, than let this mouth, should it break the precepts, consume food and drink provided by the faithful.
I would rather lie on a bonfire or a burning iron net than let this body, should it break the precepts, rest on bedding, blankets and mats supplied by the faithful.
I would rather be impaled for eons by hundreds of spears, than let this body, should it break the precepts, receive medications from the faithful.
I would rather jump into a cauldron of boiling oil and roast for hundreds of thousands of eons, than let this body, should it break the precepts, receive shelter, groves, gardens, or fields from the faithful.
3.- I would rather be pulverized from head to toe by an iron sledge hammer, than let this body, should it break the precepts, accept respect and reverence from the faithful.
4.- I would rather have both eyes blinded by hundreds of thousands of swords and spears, rather than break the precepts by looking at beautiful forms. [In the same vein, I shall keep my mind from being sullied by exquisite sounds, fragrances, food and sensations.]
5.- I further vow that all sentient beings will achieve Buddhahood.
If a disciple of the Buddha does not make the preceding great resolutions, he commits a secondary offense.
37. Traveling in Dangerous Areas
[As a cleric], a disciple of the Buddha should engage in ascetic practices twice each year. He should sit in meditation, winter and summer, and observe the summer retreat. During those periods, he should always carry eighteen essentials such as a willow branch (for a toothbrush), ash-water (for soap), the traditional three clerical robes, an incense burner, a begging bowl, a sitting mat, a water filter, bedding, copies of sutras and moral codes as well as statues of Buddhas and Bodhisattvas.
When practicing austerities and when traveling, be it for thirty miles or three hundred miles, a cleric should always have the eighteen essentials with him. The two periods of austerities are from the 15th of the first lunar month to the 15th of the third month, and from the 15th of the eighth lunar month to the 15th of the tenth month. During the periods of austerities, he requires these eighteen essentials just as a bird needs its two wings.
Twice each month, the novice Bodhisattva should attend the Uposattha ceremony and recite the Ten Major and Forty-eight Secondary Precepts. Such recitations should be done before images of the Buddhas and Bodhisattvas. If only one person attends the ceremony, then he should do the reciting. If two, three, or even hundreds of thousands attend the ceremony, still only one person should recite. Everyone else should listen in silence. The one reciting should sit on a higher level than the audience, and everyone should be dressed in clerical robes. During the summer retreat, each and every activity should be managed in accordance with the Dharma.
When practicing the austerities, the Buddhist disciple should avoid dangerous areas, unstable kingdoms, countries ruled by evil kings, precipitous terrains, remote wildernesses, regions inhabited by bandits, thieves, or lions, tigers, wolves, poisonous snakes, or areas subject to hurricanes, floods and fires. The disciple should avoid all such dangerous areas when practicing the austerities and also when observing the summer retreat. Otherwise, he commits a secondary offense.
38. Order of Seating Within the Assembly
A disciple of the Buddha should sit in the proper order when in the Assembly. Those who received the Bodhisattva precepts first sit first, those who received the precepts afterwards should sit behind. Whether old or young, a Bhiksu or Bhiksuni, a person of status, a king, a prince, a eunuch, or a servant, etc., each should sit according to the order in which he received the precepts. Disciples of the Buddha should not be like externalists or deluded people who base their order on age or sit without any order at all -- in barbarian fashion. In my Dharma, the order of sitting is based on seniority of ordination.
Therefore, if a Bodhisattva does not follow the order of sitting according to the Dharma, he commits a secondary offense.
39. Failure to Cultivate Merits and Wisdom
A disciple of the Buddha should constantly counsel and teach all people to establish monasteries, temples and pagodas in mountains and forests, gardens and fields. He should also construct stupas for the Buddhas and buildings for winter and summer retreats. All facilities required for the practice of the Dharma should be established.
Moreover, a disciple of the Buddha should explain Mahayana sutras and the Bodhisattva precepts to all sentient beings. In times of sickness, national calamities, impending warfare or upon the death of one's parents, brothers and sisters, Dharma Masters and Precept Masters, a Bodhisattva should lecture and explain Mahayana sutras and the Bodhisattva precepts weekly for up to seven weeks.
The disciple should read, recite, and explain the Mahayana sutras and the Bodhisattva precepts in all prayer gatherings, in his business undertakings and during periods of calamity -- fire, flood, storms, ships lost at sea in turbulent waters or stalked by demons ... In the same vein, he should do so in order to transcend evil karma, the Three Evil Realms, the Eight Difficulties, the Seven Cardinal Sins, all forms of imprisonment, or excessive sexual desire, anger, delusion, and illness.
If a novice Bodhisattva fails to act as indicated, he commits a secondary offense.
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The Bodhisattva should study and respectfully observe the nine precepts just mentioned above, as explained in the "Brahma Altar" chapter.
40. Discrimination in Conferring the Precepts
A disciple of the Buddha should not be selective and show preference in conferring the Bodhisattva precepts. Each and every person can receive the precepts -- kings, princes, high officials, Bhiksus, Bhiksunis, laymen, laywomen, libertines, prostitutes, the gods in the eighteen Brahma Heavens or the six Desire Heavens, asexual persons, bisexual persons, eunuchs, slaves, or demons and ghosts of all types. Buddhist disciples should be instructed to wear robes and sleep on cloth of a neutral color, formed by blending blue, yellow, red, black and purple dyes all together.
The clothing of monks and nuns should, in all countries, be different from those worn by ordinary persons.
Before someone is allowed to receive the Bodhisattva precepts, he should be asked: "have you committed any of the Cardinal Sins?" The Precept Master should not allow those who have committed such sins to receive the precepts.
Here are the Seven Cardinal Sins: shedding the Buddha's blood, murdering an Arhat, killing one's father, killing one's mother, murdering a Dharma Teacher, murdering a Precept Master or disrupting the harmony of the Sangha.
Except for those who have committed the Cardinal Sins, everyone can receive the Bodhisattva precepts.
The Dharma rules of the Buddhist Order prohibit monks and nuns from bowing down before rulers, parents, relatives, demons and ghosts.
Anyone who understands the explanations of the Precept Master can receive the Bodhisattva precepts. Therefore, if a person were to come from thirty to three hundred miles away seeking the Dharma and the Precept Master, out of meanness and anger, does not promptly confer these precepts, he commits a secondary offense.
41. Teaching for the Sake of Profit
If a disciple of the Buddha, when teaching others and developing their faith in the Mahayana, should discover that a particular person wishes to receive the Bodhisattva precepts, he should act as a teaching master and instruct that person to seek out two Masters, a Dharma Master and a Precept Master.
These two Masters should ask the Precept candidate whether he has committed any of the Seven Cardinal Sins in this life. If he has, he cannot receive the precepts. If not, he may receive the precepts.
If he has broken any of the Ten Major Precepts, he should be instructed to repent before the statues of Buddhas and Bodhisattvas. He should do so six times a day and recite the Ten Major and Forty-eight Minor Precepts, paying respect with utter sincerity to the Buddhas of the Three Periods of Time. He should continue in this manner until he receives an auspicious response, which could occur after seven days, fourteen days, twenty-one days, or even a year. Examples of auspicious signs include: experiencing the Buddhas rub the crown of one's head, or seeing lights, halos, flowers and other such rare phenomena.
The witnessing of an auspicious sign indicates that the candidate's karma has been dissipated. Otherwise, although he has repented, it was of no avail. He still has not received the precepts. However, the merits accrued will increase his chances of receiving the precepts in a future lifetime.
Unlike the case of a major Bodhisattva precept, if a candidate has violated any of the Forty-eight Secondary Precepts, he can confess his infraction and sincerely repent before Bodhisattva-monks or nuns. After that, his offense will be eradicated.
The officiating Master, however, must fully understand the Mahayana sutras and moral codes, the secondary as well as the major Bodhisattva precepts, what constitutes an offense and what does not, the truth of Primary Meaning, as well as the various Bodhisattva cultivation stages -- the Ten Dwellings, the Ten Practices, the Ten Dedications, the Ten Grounds, and Equal and Wonderful Enlightenment.
He should also know the type and degree of contemplation required for entering and exiting these stages and be familiar with the Ten Limbs of Enlightenment as well as a variety of other contemplations.
If he is not familiar with the above and, out of greed for fame, disciples or offerings, he makes a pretense of understanding the sutras and moral codes, he is deceiving himself as well as others. Hence, if he intentionally acts as Precept Master, transmitting the precepts to others, he commits a secondary offense.
42. Reciting the Precepts to Evil Persons
A disciple of the Buddha should not, with a greedy motive, expound the great precepts of the Buddhas before those who have not received them, externalists or persons with heterodox views. Except in the case of kings or supreme rulers, he may not expound the precepts before any such person.
Persons who hold heterodox views and do not accept the precepts of the Buddhas are untamed in nature. They will not, lifetime after lifetime, encounter the Triple Jewel. They are as mindless as trees and stones; they are no different from wooden stumps. Hence, if a disciple of the Buddha expounds the precepts of the Seven Buddhas before such persons, he commits a secondary offense.
43. Thoughts of Violating the Precepts
If a disciple of the Buddha joins the Order out of pure faith, receives the correct precepts of the Buddhas, but then develops thoughts of violating the precepts, he is unworthy of receiving any offerings from the faithful, unworthy of walking on the ground of his motherland, unworthy of drinking its water.
Five thousand guardian spirits constantly block his way, calling him "Evil thief!" These spirits always follow him into people's homes, villages and towns, sweeping away his very footprints. Everyone curses such a disciple, calling him a "Thief within the Dharma." All sentient beings avert their eyes, not wishing to see him.
A disciple of the Buddha who breaks the precepts is no different from an animal or a wooden stump. Hence, if a disciple intentionally violates the correct precepts, he commits a secondary offense.
44. Failure to Honor the Sutras and Moral Codes
A disciple of the Buddha should always singlemindedly receive, observe, read and recite the Mahayana sutras and moral codes. He should copy the sutras and moral codes onto bark, paper, fine cloth, or bamboo slats and not hesitate to use his own skin as paper, draw his own blood for ink and his marrow for ink solvent, or split his bones for use as pens. He should use precious gems, priceless incense and flowers and other precious things to make and adorn covers and cases to store the sutras and codes.
Hence, if he does not make offerings to the sutras and moral codes, in accordance with the Dharma, he commits a secondary offense.
45. Failure to Teach Sentient Beings
A disciple of the Buddha should develop a mind of Great Compassion. Whenever he enters people's homes, villages, cities or towns, and sees sentient beings, he should say aloud, "You sentient beings should all take the Three Refuges and receive the Ten [Major Bodhisattva] Precepts." Should he come across cows, pigs, horses, sheep and other kinds of animals, he should concentrate and say aloud, "You are now animals; you should develop the Bodhi Mind." A Bodhisattva, wherever he goes, be it climbing a mountain, entering a forest, crossing a river, or walking through a field should help all sentient beings develop the Bodhi Mind.
If a disciple of the Buddha does not wholeheartedly teach and rescue sentient beings in such a manner, he commits a secondary offense.
46. Preaching in an Inappropriate Manner
A disciple of the Buddha should always have a mind of Great Compassion to teach and transform sentient beings. Whether visiting wealthy and aristocratic donors or addressing Dharma gatherings, he should not remain standing while explaining the Dharma to laymen, but should occupy a raised seat in front of the lay assembly.
A Bhiksu serving as Dharma instructor must not be standing while lecturing to the Fourfold Assembly. During such lectures, the Dharma Master should sit on a raised seat amidst flowers and incense, while the Fourfold Assembly must listen from lower seats. The Assembly must respect and follow the Master like filial sons obeying their parents or Brahmans worshipping fire. If a Dharma Master does not follow these rules while preaching the Dharma, he commits a secondary offense.
47. On Regulations Against the Dharma
A disciple of the Buddha who has accepted the precepts of the Buddhas with a faithful mind, must not use his high official position (as a king, prince, official, etc.) to undermine the moral code of the Buddhas. He may not establish rules and regulations preventing the four kinds of lay disciples from joining the Order and practicing the Way, nor may he prohibit the making of Buddha or Bodhisattva images, statues and stupas, or the printing and distribution of sutras and codes. Likewise, he must not establish rules and regulations placing controls on the Fourfold Assembly. If highly placed lay disciples engage in actions contrary to the Dharma, they are no different from vassals in the service of [illegitimate] rulers.
A Bodhisattva should rightfully receive respect and offerings from all. If instead, he is forced to defer to officials, this is contrary to the Dharma, contrary to the moral code.
Hence, if a king or official has received the Bodhisattva precepts with a wholesome mind, he should avoid offenses that harm the Three Jewels. If instead, he intentionally commits such acts, he is guilty of a secondary offense.
48. On Destroying the Dharma
A disciple of the Buddha who becomes a monk with wholesome intentions must not, for fame or profit, explain the precepts to kings or officials in such a way as to cause monks, nuns or laymen who have received the Bodhisattva precepts to be tied up, thrown into prison or forcefully conscripted. If a Bodhisattva acts in such a manner, he is no different from a worm in a lion's body, eating away at the lion's flesh. This is not something a worm living outside the lion can do. Likewise, only disciples of the Buddhas can bring down the Dharma -- no externalist or demon can do so.
Those who have received the precepts of the Buddha should protect and observe them just as a mother would care for her only child or a filial son his parents. They must not break the precepts.
If a Bodhisattva hears externalists or evil-minded persons speak ill of, or disparage, the precepts of the Buddhas, he should feel as though his heart were pierced by three hundred spears, or his body stabbed with a thousand knives or thrashed with a thousand clubs. He would rather suffer in the hells himself for a hundred eons than hear evil beings disparage the precepts of the Buddha. How much worse it would be if the disciple were to break the precepts himself or incite others to do so! This is indeed an unfilial mind! Hence, if he violates the precepts intentionally, he commits a secondary offense.
The preceding nine precepts should be studied and respectfully observed with utmost faith.
VII. Conclusion
The Buddha said, "All of you disciples! These are the Forty-eight Secondary Precepts that you should observe. Bodhisattvas of the past have recited them, those of the future will recite them, those of the present are now reciting them.
"Disciples of the Buddha! You should all listen! These Ten Major and Forty-eight Secondary Precepts are recited by all Buddhas of the Three Periods of Time -- past, present, and future. I now recite them as well."
VIII. Epilogue
The Buddha continued: "Everyone in the Assembly -- kings, princes, officials, Bhiksus, Bhiksunis, laymen, laywomen and those who have received the Bodhisattva precepts -- should receive and observe, read and recite, explain and copy these precepts of the eternal Buddha Nature so that they can circulate without interruption for the edification of all sentient beings. They will then encounter the Buddhas and receive the teachings from each one in succession. Lifetime after lifetime, they will escape the Three Evil Paths and the Eight Difficulties and will always be reborn in the human and celestial realms."
I have concluded a general explanation of the precepts of the Buddhas beneath this Bodhi Tree. All in this Assembly should singlemindedly study the Pratimoksa precepts and joyfully observe them.
These precepts are explained in detail in the exhortation section of the "Markless Celestial King" chapter.
At that time, the Bodhisattvas of the Three Thousand World System (cosmos) sat listening with utmost reverence to the Buddha reciting the precepts. They then joyously received and observed them.
As Buddha Sakyamuni finished explaining the Ten Inexhaustible Precepts of the "Mind-Ground Dharma Door" chapter, (which Vairocana Buddha had previously proclaimed in the Lotus Flower Treasury World), countless other Sakyamuni Buddhas did the same.
As Sakyamuni Buddha preached in ten different places, from the Mahesvara Heaven Palace to the Bodhi Tree, for the benefit of countless Bodhisattvas and other beings, all the countless Buddhas in the infinite lands of the Lotus Treasury World did the same.
They explained the Buddha's Mind Treasury (the Thirty Minds), Ground Treasury, Precept Treasury, Infinite Actions and Vows Treasury, the Treasury of the Ever-Present Buddha Nature as Cause and Effect of Buddhahood. Thus, all the Buddhas completed their expositions of the countless Dharma Treasuries.
All sentient beings throughout the billions of worlds gladly receive and observe these Teachings.
The characteristics of the Mind-Ground are explained in greater detail in the chapter "Seven Forms of Conduct of the Buddha Floral Brilliance King."
IX. Verses of Praise
The sages with great samadhi and wisdom
Can observe this teaching;
Even before reaching Buddhahood
They are blessed with five benefits:
First, the Buddhas of the Ten Directions
Always keep them in mind and protect them.
Secondly, at the time of death
They hold correct views with a joyous mind.
Third, wherever they are reborn,
The Bodhisattvas are their friends.
Fourth, merits and virtues abound as
The Paramita of Precepts is accomplished.
Fifth, in this life and in succeeding ones,
Observing all precepts, they are filled with
merits and wisdom.
Such disciples are sons of the Buddha.
Wise people should ponder this well.
Common beings clinging to marks and self
Cannot obtain this teaching.
Nor can followers of the Two Vehicles,
abiding in quietude,
Plant their seeds within it.
To nurture the sprouts of Bodhi,
To illuminate the world with wisdom,
You should carefully observe
The True Mark of all dharmas:
Neither born nor unborn,
Neither eternal nor extinct,
Neither the same nor different,
Neither coming nor going.
In that singleminded state
The disciple should diligently cultivate
And adorn the Bodhisattva's practices and deeds
In sequential order.
Between the teachings of study and non-study,
One should not develop thoughts of discrimination.
This is the Foremost Path --
Also known as Mahayana.
All offenses of idle speculation and meaningless debate
Invariably disappear at this juncture;
The Buddha's omniscient wisdom
Also arises from this.
Therefore, all disciples of the Buddha
Should develop great resolve,
And strictly observe the Buddha's precepts
As though they were brilliant gems.
All Bodhisattvas of the past
Have studied these precepts;
Those of the future will also study them.
Those of the present study them as well.
This is the path walked by the Buddhas,
And praised by the Buddhas.
I have now finished explaining the precepts,
The body of immense merit and virtue.
I now transfer them all to sentient beings;
May they all attain Supreme Wisdom;
May the sentient beings who hear this Dharma
All attain Buddhahood.
X. Verses of Dedication
In the Lotus Treasury World,
Vairocana explained an infinitesimal part of the Mind-Ground Door,
Transmitting it to the Sakyamunis:
Major and minor precepts are clearly delineated,
All sentient beings receive immense benefits.
- wong chee tat :)
Translated by the Buddhist Text Translation Society in USA
I. Vairocana Buddha
At that time, Vairocana Buddha began speaking in general about the Mind-Ground for the benefit of the Great Assembly. What he said represents but an infinitesimal part, the tip of a hair, of His innumerable teachings -- as numerous as the grains of sand in the river Ganges.
He concluded: "The Mind-Ground has been explained, is being explained and will be explained by all the Buddhas -- past, present, and future. It is also the Dharma Door (cultivation method) that all the Bodhisattvas of the past, present, and future have studied, are studying and will study."
"I have cultivated this Mind-Ground Dharma Door for hundreds of eons. My name is Vairocana. I request all Buddhas to transmit my words to all sentient beings, so as to open this path of cultivation to all."
At that time, from his Lion's Throne in the Lotus Treasury World, Vairocana Buddha emitted rays of light. A voice among the rays is heard telling the Buddhas seated on thousands of lotus petals, "You should practice and uphold the Mind-Ground Dharma Door and transmit it to the innumerable Sakyamuni Buddhas, one after another, as well as to all sentient beings. Everyone should uphold, read, recite, and singlemindedly put its teachings into practice."
After receiving the Dharma-door of the Mind-Ground, the Buddhas seated atop the thousands of lotus flowers along with the innumerable Sakyamuni Buddhas all arose from their Lion seats, their bodies emitting innumerable rays of light. In each of these rays appeared innumerable Buddhas who simultaneously made offerings of green, yellow, red and white celestial flowers to Vairocana Buddha. They then slowly took their leave.
The Buddhas then disappeared from the Lotus Treasury World, entered the Essence-Nature Empty Space Floral Brilliance Samadhi and returned to their former places under the Bodhi-tree in this world of Jambudvipa. They then arose from their samadhi, sat on their Diamond Thrones in Jambudvipa and the Heaven of the Four Kings, and preached the Dharma of the "Ten Oceans of Worlds."
Thereupon, they ascended to Lord Shakya's palace and expounded the "Ten Dwellings," proceeded to the Suyama Heaven and taught the "Ten Practices," proceeded further to the Fourth Heaven and taught the "Ten Dedications," proceeded further to the Transformation of Bliss Heaven and taught the "Ten Dhyana Samadhi," proceeded further to the Heaven of Comfort From Others' Emanations and taught the "Ten Grounds," proceeded further to the First Dhyana Heaven and taught the "Ten Vajra Stages," proceeded further to the Second Dhyana Heaven and taught the "Ten Patiences," and proceeded further to the Third Dhyana Heaven and taught the "Ten Vows." Finally, in the Fourth Dhyana Heaven, at Lord Brahma's Palace, they taught the "Mind-Ground Dharma-Door" chapter, which Vairocana Buddha, in eons past, expounded in the Lotus Treasury World (the cosmos).
All the other innumerable transformation Sakyamuni Buddhas did likewise in their respective worlds as the chapter "Auspicious Kalpa" has explained.
II. Sakyamuni Buddha
At that time, Sakyamuni Buddha, after first appearing in the Lotus Treasury World, proceeded to the east and appeared in the Heavenly King's palace to teach the "Demon Transforming Sutra." He then descended to Jambudvipa to be born in Kapilavastu -- his name being Siddhartha and his father's name Suddhodana. His mother was Queen Maya. He achieved Enlightenment at the age of thirty, after seven years of cultivation, under the name of Sakyamuni Buddha
The Buddha spoke in ten assemblies from the Diamond Seat at Bodhgaya to the palace of Brahma.
At that time, he contemplated the wonderful Jewel Net hung in Lord Brahma's palace and preached the Brahma Net Sutra for the Great Assembly. He said:
"The innumerable worlds in the cosmos are like the eyes of the net. Each and every world is different, its variety infinite. So too are the Dharma Doors (methods of cultivation) taught by the Buddhas.
"I have come to this world eight thousand times. Based in this Saha World, seated upon the Jeweled Diamond Seat in Bodhgaya and all the way up to the palace of the Brahma King, I have spoken in general about the Mind-Ground Dharma Door for the benefit of the great multitude.
"Thereafter, I descended from the Brahma King's palace to Jambudvipa, the Human World. I have preached the Diamond Illuminated Jeweled Precepts (the Bodhisattva precepts) from beneath the Bodhi-tree for the sake of all sentient beings on earth, however dull and ignorant they may be. These precepts were customarily recited by Vairocana Buddha when he first developed the Bodhi Mind in the causal stages. They are precisely the original source of all Buddhas and all Bodhisattvas as well as the seed of the Buddha Nature.
"All sentient beings possess this Buddha Nature. All with consciousness, form, and mind are encompassed by the precepts of the Buddha Nature. Sentient beings possess the correct cause of the Buddha Nature and therefore they will assuredly attain the ever-present Dharma Body.
For this reason, the ten Pratimoksa (Bodhisattva) precepts came into being in this world. These precepts belong to the True Dharma. They are received and upheld in utmost reverence by all sentient beings of the Three Periods of Time -- past, present and future.
"Once again, I shall preach for the Great Assembly the chapter on the Inexhaustible Precept Treasury. These are the precepts of all sentient beings, the source of the pure Self-Nature."
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Now, I, Vairocana Buddha
Am sitting atop a lotus pedestal;
On a thousand flowers surrounding me
Are a thousand Sakyamuni Buddhas.
Each flower supports a hundred million worlds;
In each world a Sakyamuni Buddha appears.
All are seated beneath a Bodhi-tree,
All simultaneously attain Buddhahood.
All these innumerable Buddhas
Have Vairocana as their original body.
These countless Sakyamuni Buddhas
All bring followers along -- as numerous as
motes of dust.
They all proceed to my lotus pedestal
To listen to the Buddha's precepts.
I now preach the Dharma, this exquisite nectar.
Afterward, the countless Buddhas return to
their respective worlds
And, under a Bodhi-tree, proclaim these
major and minor precepts
Of Vairocana, the Original Buddha.
The precepts are like the radiant sun and moon,
Like a shining necklace of gems,
Bodhisattvas as numerous as motes of dust
Uphold them and attain Buddhahood.
These precepts are recited by Vairocana,
These precepts I recite as well.
You novice Bodhisattvas
Should reverently accept and uphold them.
And once you have done so,
Transmit and teach them to sentient beings.
Now listen attentively as I recite
The Bodhisattva Pratimoksa -- the source of all precepts in the Buddha Dharma.
All of you in the Great Assembly should firmly believe
That you are the Buddhas of the future,
While I am a Buddha already accomplished.
If you should have such faith at all times,
Then this precept code is fulfilled.
All beings with resolve
Should accept and uphold the Buddha's precepts.
Sentient beings on receiving them
Join forthwith the ranks of Buddhas.
They are in essence equal to the Buddhas,
They are the true offspring of the Buddhas.
Therefore, Great Assembly,
Listen with utmost reverence
As I proclaim the Bodhisattva Moral Code.
*
* *
III. The Buddha Reciting the Bodhisattva Precepts
At that time, when Sakyamuni Buddha first attained Supreme Enlightenment under the Bodhi tree, he explained the Bodhisattva precepts. The Buddha taught filial piety toward one's parents, Elder Masters and the Triple Jewel. Filial piety and obedience, he said, are the Ultimate Path [to Buddhahood]. Filial piety is called the precepts -- and it means restraint and cessation.
The Buddha then emitted limitless lights from his mouth. Thereupon, the whole Great Assembly, consisting of innumerable Bodhisattvas, the gods of the eighteen Brahma Heavens, the gods of the six Desire Heavens, and the rulers of the sixteen great kingdoms all joined their palms and listened singlemindedly to the Buddha recite the Mahayana precepts.
The Buddha then said to the Bodhisattvas: Twice a month I recite the precepts observed by all Buddhas. All Bodhisattvas, from those who have just developed the Bodhi Mind to the Bodhisattvas of the Ten Dwellings, the Ten Practices, the Ten Dedications, and the Ten Grounds also recite them. Therefore, this precept-light shines forth from my mouth. It does not arise without a cause. This light is neither blue, yellow, red, white, nor black. It is neither form, nor thought. It is neither existent nor nonexistent, neither cause nor effect. This precept-light is precisely the original source of all Buddhas and all members of this Great Assembly. Therefore all you disciples of the Buddha should receive and observe, read, recite and study these precepts with utmost attention.
Disciples of the Buddha, listen attentively! Whoever can understand and accept a Dharma Master's words of transmission can receive the Bodhisattva precepts and be called foremost in purity. This is true whether that person is a king, a prince, an official, a monk, a nun, or a god of the eighteen Brahma Heavens, a god of the six Desire Heavens, or a human, a eunuch, a libertine, a prostitute, a slave, or a member of the Eight Divisions of Divinities, a Vajra spirit, an animal, or even a transformation-being.
IV. The Ten Major Precepts
The Buddhas said to his disciples, "There are ten major Bodhisattva precepts. If one receives the precepts but fails to recite them, he is not a Bodhisattva, nor is he a seed of Buddhahood. I, too, recite these precepts.
"All Bodhisattvas have studied them in the past, will study in the future, and are studying them now. I have explained the main characteristics of the Bodhisattva precepts. You should study and observe them with all your heart."
The Buddha continued:
1. First Major Precept
On Killing
A disciple of the Buddha shall not himself kill, encourage others to kill, kill by expedient means, praise killing, rejoice at witnessing killing, or kill through incantation or deviant mantras. He must not create the causes, conditions, methods, or karma of killing, and shall not intentionally kill any living creature.
As a Buddha's disciple, he ought to nurture a mind of compassion and filial piety, always devising expedient means to rescue and protect all beings. If instead, he fails to restrain himself and kills sentient beings without mercy, he commits a Parajika (major) offense.
2. Second Major Precept
On Stealing
A disciple of the Buddha must not himself steal or encourage others to steal, steal by expedient means, steal by means of incantation or deviant mantras. He should not create the causes, conditions, methods, or karma of stealing. No valuables or possessions, even those belonging to ghosts and spirits or thieves and robbers, be they as small as a needle or blade of grass, may be stolen.
As a Buddha's disciple, he ought to have a mind of mercy, compassion, and filial piety -- always helping people earn merits and achieve happiness. If instead, he steals the possessions of others, he commits a Parajika offense.
3. Third Major Precept
On Sexual Misconduct
A disciple of the Buddha must not engage in licentious acts or encourage others to do so. [As a monk] he should not have sexual relations with any female -- be she a human, animal, deity or spirit -- nor create the causes, conditions, methods, or karma of such misconduct. Indeed, he must not engage in improper sexual conduct with anyone.
A Buddha's disciple ought to have a mind of filial piety -- rescuing all sentient beings and instructing them in the Dharma of purity and chastity. If instead, he lacks compassion and encourages others to engage in sexual relations promiscuously, including with animals and even their mothers, daughters, sisters, or other close relatives, he commits a Parajika offense.
4. Fourth Major Precept
On Lying and False Speech
A disciple of the Buddha must not himself use false words and speech, or encourage others to lie or lie by expedient means. He should not involve himself in the causes, conditions, methods, or karma of lying, saying that he has seen what he has not seen or vice-versa, or lying implicitly through physical or mental means.
As a Buddha's disciple, he ought to maintain Right Speech and Right Views always, and lead all others to maintain them as well. If instead, he causes wrong speech, wrong views or evil karma in others, he commits a Parajika offense.
5. Fifth Major Precept
On Selling Alcoholic Beverages
A disciple of the Buddha must not trade in alcoholic beverages or encourage others to do so. He should not create the causes, conditions, methods, or karma of selling any intoxicant whatsoever, for intoxicants are the causes and conditions of all kinds of offenses.
As a Buddha's disciple, he ought to help all sentient beings achieve clear wisdom. If instead, he causes them to have upside-down, topsy-turvy thinking, he commits a Parajika offense.
6. Sixth Major Precept
On Broadcasting the Faults of the Assembly
A disciple of the Buddha must not himself broadcast the misdeeds or infractions of Bodhisattva-clerics or Bodhisattva-laypersons, or of [ordinary] monks and nuns -- nor encourage others to do so. He must not create the causes, conditions, methods, or karma of discussing the offenses of the assembly.
As a Buddha's disciple, whenever he hears evil persons, externalists or followers of the Two Vehicles speak of practices contrary to the Dharma or contrary to the precepts within the Buddhist community, he should instruct them with a compassionate mind and lead them to develop wholesome faith in the Mahayana.
If instead, he discusses the faults and misdeeds that occur within the assembly, he commits a Parajika offense.
7. Seventh Major Precept
On Praising Oneself and Disparaging Others
A disciple of the Buddha shall not praise himself and speak ill of others, or encourage others to do so. He must not create the causes, conditions, methods, or karma of praising himself and disparaging others.
As a disciple of the Buddha, he should be willing to stand in for all sentient beings and endure humiliation and slander -- accepting blame and letting sentient beings have all the glory. If instead, he displays his own virtues and conceals the good points of others, thus causing them to suffer slander, he commits a Parajika offense.
8. Eighth Major Precept
On Stinginess and Abuse
A disciple of the Buddha must not be stingy or encourage others to be stingy. He should not create the causes, conditions, methods, or karma of stinginess. As a Bodhisattva, whenever a destitute person comes for help, he should give that person what he needs. If instead, out of anger and resentment, he denies all assistance -- refusing to help with even a penny, a needle, a blade of grass, even a single sentence or verse or a phrase of Dharma, but instead scolds and abuses that person -- he commits a Parajika offense.
9. Ninth Major Precept
On Anger and Resentment
A disciple of the Buddha shall not harbor anger or encourage others to be angry. He should not create the causes, conditions, methods, or karma of anger.
As a disciple of the Buddha, he ought to be compassionate and filial, helping all sentient beings develop the good roots of non-contention. If instead, he insults and abuses sentient beings, or even transformation beings [such as deities and spirits], with harsh words, hitting them with his fists or feet, or attacking them with a knife or club -- or harbors grudges even when the victim confesses his mistakes and humbly seeks forgiveness in a soft, conciliatory voice -- the disciple commits a Parajika offense.
10. Tenth Major Precept
On Slandering the Triple Jewel
A Buddha's disciple shall not himself speak ill of the Triple Jewel or encourage others to do so. He must not create the causes, conditions, methods or karma of slander. If a disciple hears but a single word of slander against the Buddha from externalists or evil beings, he experiences a pain similar to that of three hundred spears piercing his heart. How then could he possibly slander the Triple Jewel himself?
Hence, if a disciple lacks faith and filial piety towards the Triple Jewel, and even assists evil persons or those of aberrant views to slander the Triple Jewel, he commits a Parajika offense.
V. Conclusion: The Ten Major Precepts
As a disciple of the Buddha, you should study these ten parajika (major) precepts and not break any one of them in even the slightest way -- much less break all of them! Anyone guilty of doing so cannot develop the Bodhi Mind in his current life and will lose whatever high position he may have attained, be it that of an emperor, Wheel-Turning King, Bhiksu, Bhiksuni -- as well as whatever level of Bodhisattvahood he may have reached, whether the Ten Dwellings, the Ten Practices, the Ten Dedications, the Ten Grounds -- and all the fruits of the eternal Buddha Nature. He will lose all of those levels of attainment and descend into the Three Evil Realms, unable to hear the words "parents" or "Triple Jewel" for eons! Therefore, Buddha's disciples should avoid breaking any one of these major precepts. All of you Bodhisattvas should study and observe the Ten Precepts, which have been observed, are being observed, and will be observed by all Bodhisattvas. They were explained in detail in the chapter, "The Eighty Thousand Rules of Conduct."
***
VI. The Forty-eight Secondary Precepts
Then the Buddha told the Bodhisattvas, "Now that I have explained the Ten Major Precepts, I will speak about the forty-eight secondary precepts."
1. Disrespect toward Teachers and Friends
A disciple of the Buddha who is destined to become an emperor, a Wheel-Turning King, or high official should first receive the Bodhisattva precepts. He will then be under the protection of all guardian deities and spirits, and the Buddhas will be pleased.
Once he has received the precepts, the disciple should develop a mind of filial piety and respect. Whenever he meets an Elder Master, a monk, or a fellow cultivator of like views and like conduct, he should rise and greet him with respect. He must then respectfully make offerings to the guest-monks, in accord with the Dharma. He should be willing to pledge himself, his family, as well as his kingdom, cities, jewels and other possessions.
If instead, he should develop conceit or arrogance, delusion or anger, refusing to rise and greet guest-monks and make offerings to them respectfully, in accordance with the Dharma, he commits a secondary offense.
2. On Consuming Alcoholic Beverages
A disciple of the Buddha should not intentionally consume alcoholic beverages, as they are the source of countless offenses. If he but offers a glass of wine to another person, his retribution will be to have no hands for five hundred lifetimes. How could he then consume liquor himself! Indeed, a Bodhisattva should not encourage any person or any other sentient being to consume alcohol, much less take any alcoholic beverages himself. A disciple should not drink any alcoholic beverages whatsoever. If instead, he deliberately does so or encourages others to do so, he commits a secondary offense.
3. On Eating Meat
A disciple of the Buddha must not deliberately eat meat. He should not eat the flesh of any sentient being. The meat-eater forfeits the seed of Great Compassion, severs the seed of the Buddha Nature and causes [animals and transcendental] beings to avoid him. Those who do so are guilty of countless offenses. Therefore, Bodhisattvas should not eat the flesh of any sentient beings whatsoever. If instead, he deliberately eats meat, he commits a secondary offense.
4. On Five Pungent Herbs
A disciple of the Buddha should not eat the five pungent herbs -- garlic, chives, leeks, onions, and asafoetida.This is so even if they are added as flavoring to other main dishes. Hence, if he deliberately does so, he commits a secondary offense.
5. On Not Teaching Repentance
If a disciple of the Buddha should see any being violate the Five Precepts, the Eight Precepts, the Ten Precepts, other prohibitions, or commit any of the Seven Cardinal Sins or any offense which leads to the Eight Adversities -- any violations of the precepts whatever -- he should counsel the offender to repent and reform.
Hence, if a Bodhisattva does not do so and furthermore continues to live together in the assembly with the offender, share in the offerings of the laity, participate in the same Uposatha ceremony and recite the precepts -- while failing to bring up that person's offense, enjoining him to repent -- the disciple commits a secondary offense.
6. Failing to Request the Dharma or Make Offerings
If an Elder Master, a Mahayana monk or fellow cultivator of like views and practice should come from far away to the temple, residence, city or village of a disciple of the Buddha, the disciple should respectfully welcome him and see him off. He should minister to his needs at all times, though doing so may cost as much as three taels of gold! Moreover, the disciple of the Buddha should respectfully request the guest-master to preach the Dharma three times a day by bowing to him without a single thought of resentment or weariness. He should be willing to sacrifice himself for the Dharma and never be lax in requesting it.
If he does not act in this manner, he commits a secondary offense.
7. Failing to Attend Dharma Lectures
A Bodhisattva disciple who is new to the Order should take copies of the appropriate sutras or precept codes to any place where such sutras, commentaries, or moral codes are being explained, to listen, study, and inquire about the Dharma. He should go anywhere, be it in a house, beneath a tree, in a temple, in the forests or mountains, or elsewhere. If he fails to do so, he commits a secondary offense.
8. On Turning Away from the Mahayana
If a disciple of the Buddha disavows the eternal Mahayana sutras and moral codes, declaring that they were not actually taught by the Buddha, and instead follows and observes those of the Two Vehicles and deluded externalists, he commits a secondary offense.
9. On Failure to Care for the Sick
If a disciple of the Buddha should see anyone who is sick, he should wholeheartedly provide for that person's needs just as he would for a Buddha. Of the eight Fields of Blessings, looking after the sick is the most important. A Buddha's disciple should take care of his father, mother, Dharma teacher or disciple -- regardless of whether the latter are disabled or suffering from various kinds of diseases.
If instead, he becomes angry and resentful and fails to do so, or refuses to rescue the sick or disabled in temples, cities and towns, forests and mountains, or along the road, he commits a secondary offense.
10. On Storing Deadly Weapons
A disciple of the Buddha should not store weapons such as knives, clubs, bows, arrows, spears, axes or any other weapons, nor may he keep nets, traps or any such devices used in destroying life.
As a disciple of the Buddha, he must not even avenge the death of his parents -- let alone kill sentient beings! He should not store any weapons or devices that can be used to kill sentient beings. If he deliberately does so, he commits a secondary offense.
The first ten secondary precepts have just been described. Disciples of the Buddha should study and respectfully observe them. They are explained in detail in the six chapters [now lost] following these precepts.
11. On Serving as an Emissary
A disciple of the Buddha shall not, out of personal benefit or evil intentions, act as a country's emissary to foster military confrontation and war causing the slaughter of countless sentient beings. As a disciple of the Buddha, he should not be involved in military affairs, or serve as a courier between armies, much less act as a willing catalyst for war. If he deliberately does so, he commits a secondary offense.
12. On Unlawful Business Undertakings
A disciple of the Buddha must not deliberately trade in slaves or sell anyone into servitude, nor should he trade in domestic animals, coffins or wood for caskets. He cannot engage in these types of business himself much less encourage others to do so. Otherwise, he commits a secondary offense.
13. On Slander and Libel
A disciple of the Buddha must not, without cause and with evil intentions, slander virtuous people, such as Elder Masters, monks or nuns, kings, princes or other upright persons, saying that they have committed the Seven Cardinal Sins or broken the Ten Major Bodhisattva Precepts. He should be compassionate and filial and treat all virtuous people as if they were his father, mother, siblings or other close relatives. If instead, he slanders and harms them, he commits a secondary offense.
14. On Starting Wildfires
A disciple of the Buddha shall not, out of evil intentions, start wildfires to clear forests and burn vegetation on mountains and plains, during the fourth to the ninth months of the lunar year. Such fires [are particularly injurious to animals during that period and may spread] to people's homes, towns and villages, temples and monasteries, fields and groves, as well as the [unseen] dwellings and possessions of deities and ghosts. He must not intentionally set fire to any place where there is life. If he deliberately does so, he commits a secondary offense.
15. Teaching Non-Mahayana Dharma
A disciple of the Buddha must teach one and all, from fellow disciples, relatives and spiritual friends, to externalists and evil beings, how to receive and observe the Mahayana sutras and moral codes. He should teach the Mahayana principles to them and help them develop the Bodhi Mind -- as well as the Ten Dwellings, the Ten Practices and the Ten Dedications, explaining the order and function of each of these Thirty Minds (levels).
If instead, the disciple, with evil, hateful intentions, perversely teaches them the sutras and moral codes of the Two Vehicle tradition as well as the commentaries of deluded externalists, he thereby commits a secondary offense.
16. Unsound Explanation of the Dharma
A Bodhisattva Dharma Master must first, with a wholesome mind, study the rules of deportment, as well as sutras and moral codes of the Mahayana tradition, and understand their meanings in depth. Then, whenever novices come from afar to seek instruction, he should explain, according to the Dharma, all the Bodhisattva renunciation practices, such as burning one's body, arm, or finger [as the ultimate act in the quest for Supreme Enlightenment]. If a novice is not prepared to follow these practices as an offering to the Buddhas, he is not a Bodhisattva monk. Moreover, a Bodhisattva monk should be willing to sacrifice his body and limbs for starving beasts and hungry ghosts [as the ultimate act of compassion in rescuing sentient beings].
After these explanations, the Bodhisattva Dharma Master should teach the novices in an orderly way, to awaken their minds. If instead, for personal gain, he refuses to teach or teaches in a confused manner, quoting passages out of order and context, or teaches in a manner that disparages the Triple Jewel, he commits a secondary offense.
17. On Exacting Donations
A disciple of the Buddha must not, for the sake of food, drink, money, possessions or fame, approach and befriend kings, princes, or high officials and [on the strength of such relationships], exact money, goods or other advantages. Nor may he encourage others to do so. These actions are called untoward, excessive demands and lack compassion and filial piety. Such a disciple commits a secondary offense.
18. On Serving as an Inadequate Master
A disciple of the Buddha should study the Twelve Divisions of the Dharma and recite the Bodhisattva precepts frequently. He should strictly observe these precepts in the Six Periods of the day and night and fully understand their meaning and principles as well as the essence of their Buddha Nature.
If instead, the disciple of the Buddha fails to understand even a sentence or a verse of the moral code or the causes and conditions related to the precepts, but pretends to understand them, he is deceiving both himself and others. A disciple who understands nothing of the Dharma, yet acts as a teacher transmitting the precepts, commits a secondary offense.
19. On Double-tongued Speech
A disciple of the Buddha must not, with malicious intent gossip or spread rumors and slander, create discord and disdain for virtuous people. [An example is] disparaging a monk who observes the Bodhisattva precepts, as he [makes offerings to the Buddhas by] holding an incense burner to his forehead. A disciple of the Buddha who does so commits a secondary offense.
20. Failure to Liberate Sentient Beings
A disciple of the Buddha should have a mind of compassion and cultivate the practice of liberating sentient beings. He must reflect thus: throughout the eons of time, all male sentient beings have been my father, all female sentient beings my mother. I was born of them, now I slaughter them, I would be slaughtering my parents as well as eating flesh that was once my own. This is so because all elemental earth, water, fire and air -- the four constituents of all life -- have previously been part of my body, part of my substance. I must therefore always cultivate the practice of liberating sentient beings and enjoin others to do likewise -- as sentient beings are forever reborn, again and again, lifetime after lifetime. If a Bodhisattva sees an animal on the verge of being killed, he must devise a way to rescue and protect it, helping it to escape suffering and death. The disciple should always teach the Bodhisattva precepts to rescue and deliver sentient beings.
On the day his father, mother, and siblings die, he should invite Dharma Masters to explain the Bodhisattva sutras and precepts. This will generate merits and virtues and help the deceased either to achieve rebirth in the Pure Lands and meet the Buddhas or to secure rebirth in the human or celestial realms. If instead, a disciple fails to do so, he commits a secondary offense.
You should study and respectfully observe the above ten precepts. Each of them is explained in detail in the chapter "Expiating Offenses."
21. On Violence and Vengefulness
A disciple of the Buddha must not return anger for anger, blow for blow. He should not seek revenge, even if his father, mother, siblings, or close relatives are killed -- nor should he do so if the ruler or king of his country is murdered. To take the life of one being in order to avenge the killing of another is contrary to filial piety [as we are all related through the eons of birth and rebirth].
Furthermore, he should not keep others in servitude, much less beat or abuse them, creating evil karma of mind, speech and body day after day -- particularly the offenses of speech. How much less should he deliberately commit the Seven Cardinal Sins. Therefore, if a Bodhisattva-monk lacks compassion and deliberately seeks revenge, even for an injustice done to his close relatives, he commits a secondary offense.
22. Arrogance and Failure to Request the Dharma
A disciple of the Buddha who has only recently left home and is still a novice in the Dharma should not be conceited. He must not refuse instruction on the sutras and moral codes from Dharma Masters on account of his own intelligence, worldly learning, high position, advanced age, noble lineage, vast understanding, great merits, extensive wealth and possessions, etc. Although these Masters may be of humble birth, young in age, poor, or suffering physical disabilities, they may still have genuine virtue and deep understanding of sutras and moral codes.
The novice Bodhisattva should not judge Dharma Masters on the basis of their family background and refuse to seek instructions on the Mahayana truths from them. If he does so, he commits a secondary offense.
23. On Teaching the Dharma Grudgingly
After my passing, if a disciple should, with a wholesome mind, wish to receive the Bodhisattva precepts, he may make a vow to do so before the images of Buddhas and Bodhisattvas and practice repentance before these images for seven days. If he then experiences a vision, he has received the precepts. If he does not, he should continue doing so for fourteen days, twenty-one days, or even a whole year, seeking to witness an auspicious sign. After witnessing such a sign, he could, in front of images of Buddhas and Bodhisattvas, formally receive the precepts. If he has not witnessed such a sign, although he may have accepted the precepts before the Buddha images, he has not actually received the precepts.
However, the witnessing of auspicious signs is not necessary if the disciple receives the precepts directly from a Dharma Master who has himself received the precepts. Why is this so? It is because this is a case of transmission from Master to Master and therefore all that is required is a mind of utter sincerity and respect on the part of the disciple.
If, within a radius of some three hundred fifty miles, a disciple cannot find a Master capable of conferring the Bodhisattva precepts, he may seek to receive them in front of Buddha or Bodhisattva images. However, he must witness an auspicious sign.
If a Dharma Master, on account of his extensive knowledge of sutras and Mahayana moral codes as well as his close relationship with kings, princes, and high officials, refuses to give appropriate answers to student-Bodhisattvas seeking the meaning of sutras and moral codes, or does so grudgingly, with resentment and arrogance, he commits a secondary offense.
24. Failure to Practice Mahayana Teachings
If a disciple of the Buddha fails to study Mahayana sutras and moral codes assiduously and cultivate correct views, correct nature and the correct Dharma Body, it is like abandoning the Seven Precious Jewels for [mere stones]: worldly texts and the Two-Vehicle or externalist commentaries. To do so is to create the causes and conditions that obstruct the Path to Enlightenment and cut himself off from his Buddha Nature. It is a failure to follow the Bodhisattva path. If a disciple intentionally acts in such a manner, he commits a secondary offense.
25. Unskilled Leadership of the Assembly
After my passing, if a disciple should serve as an abbot, elder Dharma Master, Precept Master, Meditation Master, or Guest Prefect, he must develop a compassionate mind and peacefully settle differences within the Assembly -- skillfully administering the resources of the Three Jewels, spending frugally and not treating them as his own property. If instead, he were to create disorder, provoke quarrels and disputes or squander the resources of the Assembly, he would commit a secondary offense.
26. Accepting Personal Offerings
Once a disciple of the Buddha has settled down in a temple, if visiting Bodhisattva Bhiksus should arrive at the temple precincts, the guest quarters established by the king, or even the summer retreat quarters, or the quarters of the Great Assembly, the disciple should welcome the visiting monks and see them off. He should provide them with such essentials as food and drink, a place to live, beds, chairs, and the like. If the host does not have the necessary means, he should be willing to pawn himself or cut off and sell his own flesh.
Whenever there are meal offerings and ceremonies at a layman's home, visiting monks should be given a fair share of the offerings. The abbot should send the monks, whether residents or guests, to the donor's place in turn [according to their sacerdotal age or merits and virtues]. If only resident monks are allowed to accept invitations and not visiting monks, the abbot is committing a grievous offense and is behaving no differently than an animal. He is unworthy of being a monk or a son of the Buddha, and is guilty of a secondary offense.
27. Accepting Discriminatory Invitations
A disciple of the Buddha must not accept personal invitations nor appropriate the offerings for himself. Such offerings rightly belong to the Sangha -- the whole community of monks and nuns of the Ten Directions. To accept personal offerings is to steal the possessions of the Sangha of the Ten Directions. It is tantamount to stealing what belongs to the Eight Fields of Blessings: Buddhas, Sages, Dharma Masters, Precept Masters, monks/nuns, mothers, fathers, the sick. Such a disciple commits a secondary offense.
28. Issuing Discriminatory Invitations
A disciple of the Buddha, be he a Bodhisattva monk, lay Bodhisattva, or other donor, should, when inviting monks or nuns to conduct a prayer session, come to the temple and inform the monk in charge. The monk will then tell him: "Inviting members of the Sangha according to the proper order is tantamount to inviting the Arhats of the Ten Directions. To offer a discriminatory special invitation to [such a worthy group as] five hundred Arhats or Bodhisattva-monks will not generate as much merit as inviting one ordinary monk, if it is his turn.
There is no provision in the teachings of the Seven Buddhas for discriminatory invitations. To do so is to follow externalist practices and to contradict filial piety [toward all sentient beings]. If a disciple deliberately issues a discriminatory invitation, he commits a secondary offense.
29. On Improper Livelihoods
A disciple of the Buddha should not, for the sake of gain or with evil intentions, engage in the business of prostitution, selling the wiles and charms of men and women. He must also not cook for himself, milling and pounding grain. Neither may he act as a fortune-teller predicting the gender of children, reading dreams and the like. Nor shall he practice sorcery, work as a trainer of falcons or hunting dogs, nor make a living concocting hundreds and thousands of poisons from deadly snakes, insects, or from gold and silver. Such occupations lack mercy, compassion, and filial piety [toward sentient beings]. Therefore, if a Bodhisattva intentionally engages in these occupations, he commits a secondary offense.
30. On Handling Business Affairs for the Laity
A disciple of the Buddha must not, with evil intentions, slander the Triple Jewel while pretending to be their close adherent -- preaching the Truth of Emptiness while his actions are in the realm of Existence. Furthermore, he must not handle worldly affairs for the laity, acting as a go-between or matchmaker -- creating the karma of attachment. Moreover, during the six days of fasting each month and the three months of fasting each year, a disciple should strictly observe all precepts, particularly against killing, stealing and the rules against breaking the fast. Otherwise, the disciple commits a secondary offense.
A Bodhisattva should respectfully study and observe the ten preceding precepts. They are explained in detail in the Chapter on "Prohibitions".
31. Rescuing Clerics Along with Sacred Objects
After my passing, in the evil periods that will follow, there will be externalists, evil persons, thieves and robbers who steal and sell statues and paintings of Buddhas, Bodhisattvas and [those to whom respect is due such as] their parents. They may even peddle copies of sutras and moral codes, or sell monks, nuns or those who follow the Bodhisattva Path or have developed the Bodhi Mind to serve as retainers or servants to officials and others.
A disciple of the Buddha, upon witnessing such pitiful events, must develop a mind of compassion and find ways to rescue and protect all persons and valuables, raising funds wherever he can for this purpose. If a Bodhisattva does not act in this manner, he commits a secondary offense.
32. On Harming Sentient Beings
A disciple of the Buddha must not sell knives, clubs, bows, arrows, other life-taking devices, nor keep altered scales or measuring devices. He should not abuse his governmental position to confiscate people's possessions, nor should he, with malice at heart, restrain or imprison others or sabotage their success. In addition, he should not raise cats, dogs, foxes, pigs and other such animals. If he intentionally does such things, he commits a secondary offense.
33. On Watching Improper Activities
A disciple of the Buddha must not, with evil intentions, watch people fighting or the battling of armies, rebels, gangs and the like, should not listen to the sounds of conch shells, drums, horns, guitars, flutes, lutes, songs or other music, nor should he be party to any form of gambling, whether dice, checkers, or the like. Furthermore, he should not practice fortune-telling or divination nor should he be an accomplice to thieves and bandits. He must not participate in any of these activities. If instead, he intentionally does so, he commits a secondary offense.
34. Temporary Abandoning of the Bodhi Mind
A disciple of the Buddha should observe the Bodhisattva precepts every day, whether walking, standing, reclining or seated -- reading and reciting them day and night. He should be resolute in keeping the precepts, as strong as a diamond, as desperate as a shipwrecked person clinging to a small log while attempting to cross the ocean, or as principled as the "Bhiksu bound by reeds". Furthermore, he should always have a wholesome faith in the teachings of the Mahayana. Conscious that sentient beings are Buddhas-to-be while the Buddhas are realized Buddhas, he should develop the Bodhi Mind and maintain it in each and every thought, without retrogression.
If a Bodhisattva has but a single thought in the direction of the Two Vehicles or externalist teachings, he commits a secondary offense.
35. Failure to Make Great Vows
A Bodhisattva must make many great vows -- to be filial to his parents and Dharma teachers, to meet good spiritual advisors, friends, and colleagues who will keep teaching him the Mahayana sutras and moral codes as well as the Stages of Bodhisattva Practice (the Ten Dwellings, the Ten Practices, the Ten Dedications, and the Ten Grounds). He should further vow to understand these teachings clearly so that he can practice according to the Dharma while resolutely keeping the precepts of the Buddhas. If necessary, he should lay down his life rather than abandon this resolve for even a single moment. If a Bodhisattva does not make such vows, he commits a secondary offense.
36. Failure to Make Resolutions
Once a Bodhisattva has made these Great Vows, he should strictly keep the precepts of the Buddhas and make the following resolutions:
1.- I would rather jump into a raging blaze, a deep abyss, or into a mountain of knives, than engage in impure actions with any woman, thus violating the sutras and moral codes of the Buddhas of the Three Periods of Time.
2.- I would rather wrap myself a thousand times with a red-hot iron net, than let this body, should it break the precepts, wear clothing provided by the faithful.
I would rather swallow red hot iron pellets and drink molten iron for hundreds of thousands of eons, than let this mouth, should it break the precepts, consume food and drink provided by the faithful.
I would rather lie on a bonfire or a burning iron net than let this body, should it break the precepts, rest on bedding, blankets and mats supplied by the faithful.
I would rather be impaled for eons by hundreds of spears, than let this body, should it break the precepts, receive medications from the faithful.
I would rather jump into a cauldron of boiling oil and roast for hundreds of thousands of eons, than let this body, should it break the precepts, receive shelter, groves, gardens, or fields from the faithful.
3.- I would rather be pulverized from head to toe by an iron sledge hammer, than let this body, should it break the precepts, accept respect and reverence from the faithful.
4.- I would rather have both eyes blinded by hundreds of thousands of swords and spears, rather than break the precepts by looking at beautiful forms. [In the same vein, I shall keep my mind from being sullied by exquisite sounds, fragrances, food and sensations.]
5.- I further vow that all sentient beings will achieve Buddhahood.
If a disciple of the Buddha does not make the preceding great resolutions, he commits a secondary offense.
37. Traveling in Dangerous Areas
[As a cleric], a disciple of the Buddha should engage in ascetic practices twice each year. He should sit in meditation, winter and summer, and observe the summer retreat. During those periods, he should always carry eighteen essentials such as a willow branch (for a toothbrush), ash-water (for soap), the traditional three clerical robes, an incense burner, a begging bowl, a sitting mat, a water filter, bedding, copies of sutras and moral codes as well as statues of Buddhas and Bodhisattvas.
When practicing austerities and when traveling, be it for thirty miles or three hundred miles, a cleric should always have the eighteen essentials with him. The two periods of austerities are from the 15th of the first lunar month to the 15th of the third month, and from the 15th of the eighth lunar month to the 15th of the tenth month. During the periods of austerities, he requires these eighteen essentials just as a bird needs its two wings.
Twice each month, the novice Bodhisattva should attend the Uposattha ceremony and recite the Ten Major and Forty-eight Secondary Precepts. Such recitations should be done before images of the Buddhas and Bodhisattvas. If only one person attends the ceremony, then he should do the reciting. If two, three, or even hundreds of thousands attend the ceremony, still only one person should recite. Everyone else should listen in silence. The one reciting should sit on a higher level than the audience, and everyone should be dressed in clerical robes. During the summer retreat, each and every activity should be managed in accordance with the Dharma.
When practicing the austerities, the Buddhist disciple should avoid dangerous areas, unstable kingdoms, countries ruled by evil kings, precipitous terrains, remote wildernesses, regions inhabited by bandits, thieves, or lions, tigers, wolves, poisonous snakes, or areas subject to hurricanes, floods and fires. The disciple should avoid all such dangerous areas when practicing the austerities and also when observing the summer retreat. Otherwise, he commits a secondary offense.
38. Order of Seating Within the Assembly
A disciple of the Buddha should sit in the proper order when in the Assembly. Those who received the Bodhisattva precepts first sit first, those who received the precepts afterwards should sit behind. Whether old or young, a Bhiksu or Bhiksuni, a person of status, a king, a prince, a eunuch, or a servant, etc., each should sit according to the order in which he received the precepts. Disciples of the Buddha should not be like externalists or deluded people who base their order on age or sit without any order at all -- in barbarian fashion. In my Dharma, the order of sitting is based on seniority of ordination.
Therefore, if a Bodhisattva does not follow the order of sitting according to the Dharma, he commits a secondary offense.
39. Failure to Cultivate Merits and Wisdom
A disciple of the Buddha should constantly counsel and teach all people to establish monasteries, temples and pagodas in mountains and forests, gardens and fields. He should also construct stupas for the Buddhas and buildings for winter and summer retreats. All facilities required for the practice of the Dharma should be established.
Moreover, a disciple of the Buddha should explain Mahayana sutras and the Bodhisattva precepts to all sentient beings. In times of sickness, national calamities, impending warfare or upon the death of one's parents, brothers and sisters, Dharma Masters and Precept Masters, a Bodhisattva should lecture and explain Mahayana sutras and the Bodhisattva precepts weekly for up to seven weeks.
The disciple should read, recite, and explain the Mahayana sutras and the Bodhisattva precepts in all prayer gatherings, in his business undertakings and during periods of calamity -- fire, flood, storms, ships lost at sea in turbulent waters or stalked by demons ... In the same vein, he should do so in order to transcend evil karma, the Three Evil Realms, the Eight Difficulties, the Seven Cardinal Sins, all forms of imprisonment, or excessive sexual desire, anger, delusion, and illness.
If a novice Bodhisattva fails to act as indicated, he commits a secondary offense.
*
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The Bodhisattva should study and respectfully observe the nine precepts just mentioned above, as explained in the "Brahma Altar" chapter.
40. Discrimination in Conferring the Precepts
A disciple of the Buddha should not be selective and show preference in conferring the Bodhisattva precepts. Each and every person can receive the precepts -- kings, princes, high officials, Bhiksus, Bhiksunis, laymen, laywomen, libertines, prostitutes, the gods in the eighteen Brahma Heavens or the six Desire Heavens, asexual persons, bisexual persons, eunuchs, slaves, or demons and ghosts of all types. Buddhist disciples should be instructed to wear robes and sleep on cloth of a neutral color, formed by blending blue, yellow, red, black and purple dyes all together.
The clothing of monks and nuns should, in all countries, be different from those worn by ordinary persons.
Before someone is allowed to receive the Bodhisattva precepts, he should be asked: "have you committed any of the Cardinal Sins?" The Precept Master should not allow those who have committed such sins to receive the precepts.
Here are the Seven Cardinal Sins: shedding the Buddha's blood, murdering an Arhat, killing one's father, killing one's mother, murdering a Dharma Teacher, murdering a Precept Master or disrupting the harmony of the Sangha.
Except for those who have committed the Cardinal Sins, everyone can receive the Bodhisattva precepts.
The Dharma rules of the Buddhist Order prohibit monks and nuns from bowing down before rulers, parents, relatives, demons and ghosts.
Anyone who understands the explanations of the Precept Master can receive the Bodhisattva precepts. Therefore, if a person were to come from thirty to three hundred miles away seeking the Dharma and the Precept Master, out of meanness and anger, does not promptly confer these precepts, he commits a secondary offense.
41. Teaching for the Sake of Profit
If a disciple of the Buddha, when teaching others and developing their faith in the Mahayana, should discover that a particular person wishes to receive the Bodhisattva precepts, he should act as a teaching master and instruct that person to seek out two Masters, a Dharma Master and a Precept Master.
These two Masters should ask the Precept candidate whether he has committed any of the Seven Cardinal Sins in this life. If he has, he cannot receive the precepts. If not, he may receive the precepts.
If he has broken any of the Ten Major Precepts, he should be instructed to repent before the statues of Buddhas and Bodhisattvas. He should do so six times a day and recite the Ten Major and Forty-eight Minor Precepts, paying respect with utter sincerity to the Buddhas of the Three Periods of Time. He should continue in this manner until he receives an auspicious response, which could occur after seven days, fourteen days, twenty-one days, or even a year. Examples of auspicious signs include: experiencing the Buddhas rub the crown of one's head, or seeing lights, halos, flowers and other such rare phenomena.
The witnessing of an auspicious sign indicates that the candidate's karma has been dissipated. Otherwise, although he has repented, it was of no avail. He still has not received the precepts. However, the merits accrued will increase his chances of receiving the precepts in a future lifetime.
Unlike the case of a major Bodhisattva precept, if a candidate has violated any of the Forty-eight Secondary Precepts, he can confess his infraction and sincerely repent before Bodhisattva-monks or nuns. After that, his offense will be eradicated.
The officiating Master, however, must fully understand the Mahayana sutras and moral codes, the secondary as well as the major Bodhisattva precepts, what constitutes an offense and what does not, the truth of Primary Meaning, as well as the various Bodhisattva cultivation stages -- the Ten Dwellings, the Ten Practices, the Ten Dedications, the Ten Grounds, and Equal and Wonderful Enlightenment.
He should also know the type and degree of contemplation required for entering and exiting these stages and be familiar with the Ten Limbs of Enlightenment as well as a variety of other contemplations.
If he is not familiar with the above and, out of greed for fame, disciples or offerings, he makes a pretense of understanding the sutras and moral codes, he is deceiving himself as well as others. Hence, if he intentionally acts as Precept Master, transmitting the precepts to others, he commits a secondary offense.
42. Reciting the Precepts to Evil Persons
A disciple of the Buddha should not, with a greedy motive, expound the great precepts of the Buddhas before those who have not received them, externalists or persons with heterodox views. Except in the case of kings or supreme rulers, he may not expound the precepts before any such person.
Persons who hold heterodox views and do not accept the precepts of the Buddhas are untamed in nature. They will not, lifetime after lifetime, encounter the Triple Jewel. They are as mindless as trees and stones; they are no different from wooden stumps. Hence, if a disciple of the Buddha expounds the precepts of the Seven Buddhas before such persons, he commits a secondary offense.
43. Thoughts of Violating the Precepts
If a disciple of the Buddha joins the Order out of pure faith, receives the correct precepts of the Buddhas, but then develops thoughts of violating the precepts, he is unworthy of receiving any offerings from the faithful, unworthy of walking on the ground of his motherland, unworthy of drinking its water.
Five thousand guardian spirits constantly block his way, calling him "Evil thief!" These spirits always follow him into people's homes, villages and towns, sweeping away his very footprints. Everyone curses such a disciple, calling him a "Thief within the Dharma." All sentient beings avert their eyes, not wishing to see him.
A disciple of the Buddha who breaks the precepts is no different from an animal or a wooden stump. Hence, if a disciple intentionally violates the correct precepts, he commits a secondary offense.
44. Failure to Honor the Sutras and Moral Codes
A disciple of the Buddha should always singlemindedly receive, observe, read and recite the Mahayana sutras and moral codes. He should copy the sutras and moral codes onto bark, paper, fine cloth, or bamboo slats and not hesitate to use his own skin as paper, draw his own blood for ink and his marrow for ink solvent, or split his bones for use as pens. He should use precious gems, priceless incense and flowers and other precious things to make and adorn covers and cases to store the sutras and codes.
Hence, if he does not make offerings to the sutras and moral codes, in accordance with the Dharma, he commits a secondary offense.
45. Failure to Teach Sentient Beings
A disciple of the Buddha should develop a mind of Great Compassion. Whenever he enters people's homes, villages, cities or towns, and sees sentient beings, he should say aloud, "You sentient beings should all take the Three Refuges and receive the Ten [Major Bodhisattva] Precepts." Should he come across cows, pigs, horses, sheep and other kinds of animals, he should concentrate and say aloud, "You are now animals; you should develop the Bodhi Mind." A Bodhisattva, wherever he goes, be it climbing a mountain, entering a forest, crossing a river, or walking through a field should help all sentient beings develop the Bodhi Mind.
If a disciple of the Buddha does not wholeheartedly teach and rescue sentient beings in such a manner, he commits a secondary offense.
46. Preaching in an Inappropriate Manner
A disciple of the Buddha should always have a mind of Great Compassion to teach and transform sentient beings. Whether visiting wealthy and aristocratic donors or addressing Dharma gatherings, he should not remain standing while explaining the Dharma to laymen, but should occupy a raised seat in front of the lay assembly.
A Bhiksu serving as Dharma instructor must not be standing while lecturing to the Fourfold Assembly. During such lectures, the Dharma Master should sit on a raised seat amidst flowers and incense, while the Fourfold Assembly must listen from lower seats. The Assembly must respect and follow the Master like filial sons obeying their parents or Brahmans worshipping fire. If a Dharma Master does not follow these rules while preaching the Dharma, he commits a secondary offense.
47. On Regulations Against the Dharma
A disciple of the Buddha who has accepted the precepts of the Buddhas with a faithful mind, must not use his high official position (as a king, prince, official, etc.) to undermine the moral code of the Buddhas. He may not establish rules and regulations preventing the four kinds of lay disciples from joining the Order and practicing the Way, nor may he prohibit the making of Buddha or Bodhisattva images, statues and stupas, or the printing and distribution of sutras and codes. Likewise, he must not establish rules and regulations placing controls on the Fourfold Assembly. If highly placed lay disciples engage in actions contrary to the Dharma, they are no different from vassals in the service of [illegitimate] rulers.
A Bodhisattva should rightfully receive respect and offerings from all. If instead, he is forced to defer to officials, this is contrary to the Dharma, contrary to the moral code.
Hence, if a king or official has received the Bodhisattva precepts with a wholesome mind, he should avoid offenses that harm the Three Jewels. If instead, he intentionally commits such acts, he is guilty of a secondary offense.
48. On Destroying the Dharma
A disciple of the Buddha who becomes a monk with wholesome intentions must not, for fame or profit, explain the precepts to kings or officials in such a way as to cause monks, nuns or laymen who have received the Bodhisattva precepts to be tied up, thrown into prison or forcefully conscripted. If a Bodhisattva acts in such a manner, he is no different from a worm in a lion's body, eating away at the lion's flesh. This is not something a worm living outside the lion can do. Likewise, only disciples of the Buddhas can bring down the Dharma -- no externalist or demon can do so.
Those who have received the precepts of the Buddha should protect and observe them just as a mother would care for her only child or a filial son his parents. They must not break the precepts.
If a Bodhisattva hears externalists or evil-minded persons speak ill of, or disparage, the precepts of the Buddhas, he should feel as though his heart were pierced by three hundred spears, or his body stabbed with a thousand knives or thrashed with a thousand clubs. He would rather suffer in the hells himself for a hundred eons than hear evil beings disparage the precepts of the Buddha. How much worse it would be if the disciple were to break the precepts himself or incite others to do so! This is indeed an unfilial mind! Hence, if he violates the precepts intentionally, he commits a secondary offense.
The preceding nine precepts should be studied and respectfully observed with utmost faith.
VII. Conclusion
The Buddha said, "All of you disciples! These are the Forty-eight Secondary Precepts that you should observe. Bodhisattvas of the past have recited them, those of the future will recite them, those of the present are now reciting them.
"Disciples of the Buddha! You should all listen! These Ten Major and Forty-eight Secondary Precepts are recited by all Buddhas of the Three Periods of Time -- past, present, and future. I now recite them as well."
VIII. Epilogue
The Buddha continued: "Everyone in the Assembly -- kings, princes, officials, Bhiksus, Bhiksunis, laymen, laywomen and those who have received the Bodhisattva precepts -- should receive and observe, read and recite, explain and copy these precepts of the eternal Buddha Nature so that they can circulate without interruption for the edification of all sentient beings. They will then encounter the Buddhas and receive the teachings from each one in succession. Lifetime after lifetime, they will escape the Three Evil Paths and the Eight Difficulties and will always be reborn in the human and celestial realms."
I have concluded a general explanation of the precepts of the Buddhas beneath this Bodhi Tree. All in this Assembly should singlemindedly study the Pratimoksa precepts and joyfully observe them.
These precepts are explained in detail in the exhortation section of the "Markless Celestial King" chapter.
At that time, the Bodhisattvas of the Three Thousand World System (cosmos) sat listening with utmost reverence to the Buddha reciting the precepts. They then joyously received and observed them.
As Buddha Sakyamuni finished explaining the Ten Inexhaustible Precepts of the "Mind-Ground Dharma Door" chapter, (which Vairocana Buddha had previously proclaimed in the Lotus Flower Treasury World), countless other Sakyamuni Buddhas did the same.
As Sakyamuni Buddha preached in ten different places, from the Mahesvara Heaven Palace to the Bodhi Tree, for the benefit of countless Bodhisattvas and other beings, all the countless Buddhas in the infinite lands of the Lotus Treasury World did the same.
They explained the Buddha's Mind Treasury (the Thirty Minds), Ground Treasury, Precept Treasury, Infinite Actions and Vows Treasury, the Treasury of the Ever-Present Buddha Nature as Cause and Effect of Buddhahood. Thus, all the Buddhas completed their expositions of the countless Dharma Treasuries.
All sentient beings throughout the billions of worlds gladly receive and observe these Teachings.
The characteristics of the Mind-Ground are explained in greater detail in the chapter "Seven Forms of Conduct of the Buddha Floral Brilliance King."
IX. Verses of Praise
The sages with great samadhi and wisdom
Can observe this teaching;
Even before reaching Buddhahood
They are blessed with five benefits:
First, the Buddhas of the Ten Directions
Always keep them in mind and protect them.
Secondly, at the time of death
They hold correct views with a joyous mind.
Third, wherever they are reborn,
The Bodhisattvas are their friends.
Fourth, merits and virtues abound as
The Paramita of Precepts is accomplished.
Fifth, in this life and in succeeding ones,
Observing all precepts, they are filled with
merits and wisdom.
Such disciples are sons of the Buddha.
Wise people should ponder this well.
Common beings clinging to marks and self
Cannot obtain this teaching.
Nor can followers of the Two Vehicles,
abiding in quietude,
Plant their seeds within it.
To nurture the sprouts of Bodhi,
To illuminate the world with wisdom,
You should carefully observe
The True Mark of all dharmas:
Neither born nor unborn,
Neither eternal nor extinct,
Neither the same nor different,
Neither coming nor going.
In that singleminded state
The disciple should diligently cultivate
And adorn the Bodhisattva's practices and deeds
In sequential order.
Between the teachings of study and non-study,
One should not develop thoughts of discrimination.
This is the Foremost Path --
Also known as Mahayana.
All offenses of idle speculation and meaningless debate
Invariably disappear at this juncture;
The Buddha's omniscient wisdom
Also arises from this.
Therefore, all disciples of the Buddha
Should develop great resolve,
And strictly observe the Buddha's precepts
As though they were brilliant gems.
All Bodhisattvas of the past
Have studied these precepts;
Those of the future will also study them.
Those of the present study them as well.
This is the path walked by the Buddhas,
And praised by the Buddhas.
I have now finished explaining the precepts,
The body of immense merit and virtue.
I now transfer them all to sentient beings;
May they all attain Supreme Wisdom;
May the sentient beings who hear this Dharma
All attain Buddhahood.
X. Verses of Dedication
In the Lotus Treasury World,
Vairocana explained an infinitesimal part of the Mind-Ground Door,
Transmitting it to the Sakyamunis:
Major and minor precepts are clearly delineated,
All sentient beings receive immense benefits.
- wong chee tat :)
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