T1488 The Sutra on Upāsaka Precepts

Chapter XX

On the Three Pure Refuges

i06ib Sujata said to the Buddha, "Previously the Buddha has said that one should teach supplicants to take the Three Refuges before one gives them things. Why and how does one take the Three Refuges? What are the Three Refuges?"

"Good son, it is to eliminate suffering, eradicate afflictions, and attain unsurpassed, blissful tranquility that one takes the Three Refuges. Good son, since you ask, the Three Refuges refer to the Buddha, the Dharma, and the Sangha. The Buddha is the one who teaches the cause leading to the destruction of afflictions and the attainment of the correct way to liberation. The Dharma is [the teaching] that destroys the cause of afflictions and [leads] to true liberation. The Sangha are the ones who receive the teaching that destroys the cause of afflictions and who attain true liberation. Some may say that if his is so there is only one refuge. This is not right. And why is this not true? Whether the Tathagata appears in the world or not, the true Dharma exists as always without any difference. But when the Tathagata appears in the world, he expounds the Dharma; therefore, one should separately take refuge in the Buddha. Although the Dharma exists as always regardless of he Tathagata being in the world or not, yet Buddhists will have no one to study with if the Sangha does not exist. Therefore one should separately take refuge in the Sangha. The true path of liberation is called the Dharma, a self-enlightened one without a teacher is called a Buddha, and the ones who can practice the Dharma are called the Sangha. If there were not Three Refuges, how could there be the four indestructible faiths? There are the complete and the incomplete Three Refuges. The former means 137

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taking refuge in the Buddha, Dharma, and Sangha, whereas the latter means that the Tathagata takes refuge in the Dharma [but not in the Sangha]. Good son, all bhiksus, bhiksunis, upasakas, and upasikas take the complete Three Refuges.

Good son, just as the Buddha, pratyekabuddhas, and sravakas are different, so are the Three Treasures. How are they different? They are different in terms of aspiration, adornment, attainment of he way, and in their natures. So it is said that they are different. Why is it said that the Buddha is the Dharma? It is because the Buddha comprehends the Dharma. Those who accept the exposition [of the Dharma] are called the Sangha. If someone says that the Buddha is one member of the Sangha, this is not right. And why is it not right to say that the Buddha is one member of the Sangha? If the Buddha were one of the Sangha, there would not be Three Treasures, Three Refuges, or four indestructible faiths. Good son, the Dharma of the bodhisattva is different from that of the Buddha.

There are two kinds of bodhisattvas: (1) posthumous bodhisattvas and (2) cultivating [bodhisattvas]. To take refuge in the posthumous bodhisattva is to take refuge in the Dharma, and to take refuge in cultivating [bodhisattvas] is called taking refuge in the Sangha. The Buddha is so called because he perceives the faults of ll conditioned dharmas, cultivates by himself, and attains the sweet-dew flavor [of the Dharma], The Dharma refers to the loeic whole undefiled, unconditioned Dharmadhatu. Those who keep the precepts and study and explain the twelve divisions of the scriptures are called the Sangha.

"If omeone asks how one takes refuge in the Buddha after the Tathagata enters nirvana, this is how one does it. Good son, I have taught the Elder Trapusa the Asaiksa Dharma of the past Buddhas and to take refuge in the future Sangha [to learn this Dharma], Likewise, you can take refuge in the past Buddhas. Because there are differences in the degree of lessings and rewards [with respect to the Three Refuges], they are categorized into three. Whether the Buddha is in the world or has attained nirvana, there is no difference in the rewards from making offerings to the Buddha. 138

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The same is true with the Sangha. When the Buddha is still in the world, he establishes the rules for his disciples. Even after the Buddha passes away, the transgressors reap retributions just the same. Likewise, [one gains the same result from] taking refuge with the past Buddhas. For example, when the Buddha is about to enter nirvana, all men and gods make many offerings for [his] nirvana. At that moment, the Tathagata has not yet entered nirvana. He is still in the world and already accepts offerings for the future [nirvana]. The same is true of taking refuge in past Buddhas. Take another example. When one's parents are far away, one commits offenses if one angrily scolds them in their absence, and one attains blessings if one feels respectful and praises them. The same is true with taking refuge in the past Buddhas. Therefore I say that the giver who makes offerings to me whether I am still in the world or after I have entered nirvana attains equal blessings without a difference.

"Good son, a man or a woman who can repeat the Three Refuges three times is called an upasaka or upasika. Although all Buddhas take refuge in the Dharma, the Dharma is revealed through their preaching. Therefore one should first take refuge in the Buddha, be earnestly mindful of the Buddha with pure physical action, speech, and mind. With the recollection of the Buddha, one can keep fear away and avoid suffering and affliction. Therefore one should first take refuge in the Buddha. The wise should deeply perceive that the wisdom and liberation of the Buddha are the most supreme. The Buddha can expound liberation and its cause, gain unsurpassed tranquility, and transcend the samsaric sea of suffering. His manner is awesome. His three actions [of body, speech, and mind] are peaceful. Therefore one should first take refuge with the Buddha. The wise should deeply perceive samsara as an accumulation of reat suffering that can only be cut off by the unsurpassed way. Samsara is full of desires and hunger and can only be fulfilled by the unsurpassed sweet-dew flavor [of the Dharma]. Samsara is full of fear and disasters that can only be eradicated by the unsurpassed, true Dharma. Samsara is full of erroneous, deviant, and unjust views. These include taking the 139

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1062a impermanent as permanent, the non-self as self, unhappiness as happiness, and impurity as purity. Only the unsurpassed, true Dharma can eliminate these views. Because of this, one should take refuge in the Dharma. The wise should deeply perceive that the followers of he heretics are shameless and remorseless and do not abide in the Dharma. Although they also practice the way, they choose the wrong path. Although they seek liberation, they cannot find its true essence; and although they attain some worldly wholesome dharmas, they stingily keep them to themselves and do not teach others. They take unwholesome practices as wholesome. Those of he Buddhist Sangha are serene and compassionate. They have little desire, are content, and abide in the Dharma. They cultivate the proper way and attain true liberation; after attaining it, they teach it to others. Therefore one should next take refuge in the Sangha.

"If a person pays reverence to the Three Treasures, greets them or bids farewell to them with respect and praise, and abides in the Dharma without doubt, he is making offerings to the Three Treasures. If he can take refuge in the Three Treasures, although he might not take precepts, he can cut off all evil and practice all good. Although he may be still a layman, he abides in the Dharma and can be called an upasaka. Some may say that one cannot take precepts without first taking refuge in the Buddha, the Dharma, and the Sangha. This is not true. Why is it not so? After I say, 'Come, bhiksu,' even though there may be one who has not taken refuge in the Three Treasures, he is replete with precepts. Some people may say that if ne does not take the complete precepts, one cannot gain the essence of he precepts and that this applies to the eight [upasaka] precepts. This is not a correct interpretation. And why is this not so? If one cannot receive precepts unless one takes them completely, how can a precept-seeking upasaka receive precepts? Actually he attains the precepts, although he does not attain all eight precepts. Although the incomplete precepts cannot be called fasting precepts, they are still wholesome. "Good son, if one can purify the actions of body, speech, and mind and take the upasaka precepts, this is called the five 140

1062b On the Three Pure Refuges

aggrcgfltes. What are they? They are not to accept deviant views, not to speak of deviant views, to accept correct views, to speak of correct views, and to cultivate the true Dharma. These are called the five aggregates. After taking refuge in the Three Treasures, one loses them if one creates actions of stupidity, accepts heretical teachings, or follows the words of Isvaradeva. If one is honest, generous, often cultivates remorseful thoughts, and has little desire and is content, one can quickly attain a tranquil body. He who creates various miscellaneous karma, practices wholesomeness for the sake of pleasure, such as engaging in business, but has no compassion for sentient beings, cannot take refuge with the Three Treasures. If one offers sacrifices to the gods for the reason of protecting one's home, body, and life, one does not lose the refuge of the Three Treasures. But if one sincerely believes that [the heretics] can save all from fear and worships them, one loses the Three Refuges. If one has heard that the gods have merits derived from seeing the Buddha and thus respects them, one does not lose the refuges. Likewise, if one pays reverence to Isvaradeva as one does to kings, noblemen, elders, and virtuous ones, he will not lose the refuges. Although one may have respect for what [Isvaradeva] teaches, one should be careful not to accept it. When making offerings to the gods, one should arouse compassionate thoughts, for it is for the purpose of rotecting people's bodies, lives, property, and lands and freeing them from fear [that one pays respects to the gods]. Why is it not proper to accept the incorrect teaching [of the gods]? The wise should know that the heretics claim that all things are created by Isvaradeva. If t is so, why should one create good karma? Others have even said that killing oneself y umping into a river or a fire or fasting will end one's suffering. Actually, this being the cause of suffering, how can it keep one away from suffering? All sentient beings create either good or bad karma from which they themselves reap the result. Also [the heretics] say that all things, times, and places are determined by Isvaradeva. If this is so, then why do we receive retribution for past and present actions? The wise clearly know the effect of karma. How can it be that Isvaradeva decides the time and place? If one s happiness and 141

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1062c suffering depend on [a certain] time and place, then why is it that among many people in the world [born] at the same time and place some suffer all hardships whereas others enjoy happiness? Another discrepancy is that some are born as men and others as women. There are gods and asuras who are bom at the same time and place, but some gods are better off than some asuras and vice versa. Also there are kings who are born at the same time and place and rule [their own countries], but some kings lose their countries whereas some rule and keep their countries well. The heretics also teach people to cultivate good so as to eradicate [bad karma] when a bad year or a bad star appears. If it is time and place [that decide one's fate], how can the cultivation of good eliminate [retribution]? Therefore, how can the wise accept the erroneous views of the heretics?

"Good son, all sentient beings reap what they sow. If one follows correct views, one enjoys peace and happiness; if one cultivates deviant views, one suffers from afflictions. He who cultivates good karma attains self-mastery, and after he attains self-mastery people like to draw near him. He explains to them the causal condition of good karma, from which self-mastery is achieved. All sentient beings attain peace and happiness through the cultivation of good, not because they are born at a particular time and place. Good son, Ajatasatru and Devadatta fell into hell because of their bad karma, not because of time or place. Udraka Ramaputra will fall into hell because of his deviant views. "Good son, aspiration is the foundation of all good dharmas. Because of aspiration, one attains perfect enlightenment and the fruit of liberation. [Because of aspiration,] one renounces home life, breaks fundamental bad karma and the karma leading to cyclic existence, takes precepts, draws near to the Buddhas, gives all to supplicants, definitely eradicates bad retribution, destroys great offenses, attains definite concentration, keeps away from the three obstructions, and skillfully practices the way that destroys afflictions. Because of aspiration, one takes refuge in the Three Treasures, and after taking the Three Refuges one can take precepts. After taking precepts, one practices the stages of erceiving 142

On the Three Pure Refuges

and cultivating the way and surpasses the sravakas. Even one who takes refuge in the Buddha out of fear of lions, tigers, wolves, or other ferocious beasts can attain liberation; how much more so those who bring forth the aspiration to transcend the world! When Anathapindika taught the Three Refuges to his wife, his unborn son also received the Refuges, but the unborn son did not complete the taking of the Refuges. And why was this? Because one has to take refuge with one's own words. Although it is not complete, one receives protection just the same.

"Good son, the heretics claim that all things are created by Isvaradeva and that 'illusion' will appear in the world hundreds of kalpas in the future. The 'illusion' refers to the Buddha. If Isvaradeva can create a Buddha, why is it then that the Buddha is able to refute his teachings? And if Isvaradeva cannot create a Buddha, how can it be said that he created all? The heretics also claim that Mahabrahma, Mahesvara, and Visnu are one, but the places they were born are different. [They claim that] Is'vara is so called because he is eternal, autonomous, and substantial. He is / also called Rudra and Siva. He has different names, and he has sought for liberation and gained liberation, but what the heretics claim is not true. And why is this not true? If Isvaradeva could create sentient beings and other forms of existence, he would create good and bad karma and their effects, and he would also create greed, hatred, and stupidity to bind sentient beings. Also, they claim that after sentient beings are liberated, they merge into his body; therefore liberation is impermanent. This is not true. And why is it not true? If it is impermanent, how can it be called liberation? For example, the son of Brahman has a life span; therefore he cannot be called Isvara. The three gods [Mahabrahma, Mahesvara, and Visnu] cannot be one. And why is this? It is because the Isana people are to be liberated by Visnu and Mahabrahma. Therefore they are not one. If liberation is impermanent, it is an illusion. The Buddha is not an illusion. If one clearly and correctly perceives the true self, this is called liberation. Also the heretics say that perceiving the particles of dust is called liberation. Also they say that perceiving the differences of nature and differences 143

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1063a

of self is called liberation. This is not true. And why is it not true? If one cultivates the way and perceives the Four Noble Truths, one perceives nature and the self. He who takes the Three Refuges can truly see the Four Noble Truths. The Three Refuges are the foundations of immeasurably good dharmas all the way up to unsurpassed, perfect enlightenment. There are two kinds of odhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to take the Three Refuges purely, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions."

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On the Eight Precepts

Sujata said, 'World-honored One, what result does one get if one takes the Three Refuges and the eight precepts?" "Good son, you should know that he who takes the Three Refuges attains inexhaustible blessings. Good son, there is a reasure of seven jewels called Pingala in the kingdom of Kalinga. Even if all men and women, young and old, of that kingdom moved the treasure with carts, elephants, horses, and mules for seven years, seven months, and seven days, they could not move it all. One who sincerely takes the Three Refuges and the eight precepts gains merits superior to that treasure.

"Good son, there is a treasure of seven jewels called Panraka in the kingdom of Videha. Even if all the men and women, young and old, of hat kingdom moved the treasure with carts, elephants, horses, and mules for seven years, seven months, and seven days, they could not move it all. One who sincerely takes the Three Refuges and the eight precepts gains merits superior to that treasure. Good son, there is a treasure of seven jewels called Sankha in the kingdom of Varanasi. Even if all the men and women, young and old, of that kingdom moved the treasure with carts, elephants, horses, and mules for seven years, seven months, and seven days, they could not move all of it. One who sincerely takes the Three Refuges and the eight precepts gains merits superior to that treasure. Good son, there is a treasure of seven jewels called Elapatra in the kingdom of Gandhara. Even if all the men and women, young and old, of that kingdom moved the treasure with carts, elephants, horses, and mules for seven years, seven months, and seven days, they could not move it all. One who 145

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sincerely takes the Three Refuges and the eight precepts gains merits superior to that treasure.

"Good son, one who takes the Three Refuges and eight precepts three times from others [for one day and night] can be called a full upasaka of ne day and night. At dawn, he loses [that status]. Therefore one should not take [the Three Refuges and the eight 1063b precepts] from a Buddha statue but from a person of purity. After taking the precepts, one is purified in adornment, contemplation, mindfulness, and retribution. This is called the Three Refuges and eight pure fasting precepts. Good son, taking the eight precepts and refuges with a pure heart eliminates the five deadly offenses and destroys all other offenses.

"Two people cannot take these precepts at the same time. And why is this so? If two people take the precepts at the same time, what happens if one keeps them while the other violates them? Because of the power of the precepts, one will not commit crimes in future lives; and if one does commit transgressions, still the precepts can never be lost. Suppose a man sends for or instructs another to kill someone, but the hired assassin does not show up; and before the murder is committed this man changes his mind and takes the precepts. Then when he is taking the precepts, the hired assassin comes and commits the murder. Although the killing occurs after he has taken the precepts, he is not in violation of the precept against killing. Such is the power of the precepts. "If people in high positions who have often ordered others to do evil wish to take the fasting precepts, they should first reveal and repent of their former wrongdoings. Then the precept-taking should be performed. If they take the fasting precepts without repentance, it cannot be called fasting. The person who wants to fast should specify where he wants to fast, and during the period of the fast he must not kill or commit any offenses. These are the eight precepts. He who takes them with a pure heart and adheres to them as specified will attain immeasurable rewards all the way up to unsurpassed bliss.

"To fast for one hundred years during Maitreya's time is not as good as fasting for one day and night when I am in the world. And 146

On the Eight Precepts

why is this? During my time sentient beings are in the five turbidities (periods of decay of he present kalpa). Therefore I said to Mrgaramatr, 'Good woman, if the sdla tree can take the eight precepts, it can attain mundane and heavenly bliss all the way up to unsurpassed bliss.' Good son, the eight precepts are the ornament that adorns unsurpassed enlightenment. These precepts are easy to keep, and they accrue immeasurable merits. Not to practice what is easy to practice is being lax.

"Good son, there are two kinds of bodhisattvas: (1) lay an (2) ordained. It is not difficult for the ordained bodhisattva to teach sentient beings to purify the eight precepts, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions."

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On the Five Precepts

1063c Sujata asked, "World-honored One, what kind of person can take the Three Refuges and what kind cannot?"

"Good son, one who believes in the principle of ause and effect, the [Four Noble] Truths, and the attainment of the way can take the Three Refuges. He who has sincere and indestructible faith, draws near the Three Treasures, and accepts the teaching of beneficial friends can take the Three Refuges. The same is true of taking the updsaka precepts. Anyone who can contemplate the updsaka precepts [in the following ways can take the Three Refuges and the eight precepts and can avoid evil and unwholesome karma]. He perceives that the updsaka precepts accrue immeasurable merits and destroy innumerable bad dharmas and sufferings of sentient beings. It is difficult to be reborn as a human. Even if one is reborn as a human, it is difficult to have defectless sense organs. Even if one has defectless sense organs, it is difficult to arouse faith. Even if one has faith, it is difficult to have beneficial friends. Even if one has beneficial friends, it is difficult to attain selfmastery. Even if one attains self-mastery—all dharmas being impermanent—if one creates bad karma now, one undergoes bad retribution in body and mind in present and future lives. Because of his, the unwholesome actions of the body, speech, and mind are the causes of one's retribution. Even if the three unwholesome karmas did not result in bad retribution, one should not do evil in the present, for the three unwholesome karmas result in bad physical features in the present life and cause remorse at the time of death. Because of this, one should take the Three Refuges and the eight precepts so as to avoid all evil and unwholesome karma. 149

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"The wise perceive that there are two kinds of precepts the worldly and the ultimate precepts. The precepts taken without having taken the Three Refuges first are called worldly precepts which are not firm; they are like a color that is not fixed with glue.' Therefore one should take refuge in the Three Treasures before taking precepts, specifically the updsaka precepts or the eight precepts, whether they are taken for a lifetime or for a day and night. Worldly precepts cannot destroy previous unwholesome karma. The Three Refuges and [Buddhist] precepts can. Even if one commits many great offenses, the precepts are not lost. And why is this? It is because the power of he precepts is strong If wo people commit an offense together and one has taken precepts and the other has not, the former's offense is heavier and the latter's offense is lighter. And why is this? It is because he transgresses the Buddha's teachings.

There are two kinds of ransgressions: transgressions against a natural law [e.g., murder] and transgressions against a conventional law. These two kinds of transgressions in turn are subdivided into two categories: major and minor. Some people create great transgressions by light [actions], whereas others commit light transgressions by serious [actions].For example, Ahgulimala took the worldly precepts, whereas Elapattra-naga took Buddhist precepts. Although Ahgulimala transgressed a natural law he did not commit a serious offense. Elapattra-naga transgressed a conventional law but committed a serious offense. So some people by lght [actions] create great offenses, whereas some by serious [actions] create light offenses. Therefore it cannot be said that when the precepts are the same the retributions from violating them are the same. The worldly precepts are those against killing and stealing. The Buddhist precepts also include these but in addition ban taking intoxicants. The worldly precepts are essentially impure. After taking them, one is not purified and likewise, adornment, contemplation, mindfulness, and retribution are also not purified. These are not ultimate precepts but just worldly precepts. Consequently, one should take true [Buddhist] precepts.

On the Five Precepts

1064b "Good son, if one person takes precepts in the future age when people will be eight feet tall and have a life span of eighty-four thousand years, and if another takes precepts in this present turbid world, the results they gain will be the same. And why is this? It is because the three roots of irtue are the same. It is said that precepts only apply to those whose lives can be taken (i.e., sentient beings). This is not true. And why is it not true? It is because precepts apply to both sentient and nonsentient beings. Just as sentient beings and nonsentient beings are immeasurable, so are the consequences of the precepts pertaining to them. "Good son, among various kinds of giving, the giving of fearlessness is foremost. Therefore I say that the five great kinds of giving are the five precepts that keep sentient beings away from the five kinds of ear. These five kinds of iving are easy to practice, for not only do they free one from obstructions but they do not cost anything; furthermore, they reward those who practice them with immeasurable blessings and virtues. Without practicing the five kinds of giving, one cannot attain the fruition of a stream-enterer all the way up to unsurpassed, complete enlightenment. Good son, you should know that he who takes the precepts is respected and protected by men and gods. He gains a good name, and although he might encounter evil, he is not annoyed. Sentient beings like to draw near and follow him. Although the son of the elder Anathapindika took precepts for the sake of eight thousand pieces of money, he attained immeasurably virtuous rewards. Good son, one even gains benefit from taking precepts for wealth. How much more so when one does so sincerely for liberation! "Good son, there are five wholesome dharmas that surround the precepts and often make them increase like the water of the river Ganges. What are the five? They are: (1) kindness, (2) compassion, (3) oy, (4) endurance, and (5) faith. He who can relinquish mistaken views and has a mind unclouded by doubts is replete with proper mindfulness, pure adornment, essential purity, and contemplation free from evil. Good son, he who avoids the five kinds of bad conduct can be said to have taken [the five] precepts, for he is free from all [physical, verbal, and mental] unwholesomeness. If 151

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someone says that it is possible to transcend samsara without the five precepts, it is not true.

Good son, anyone who wishes to cross over the sea of amsara should sincerely keep the five precepts. [If desire is severed ] four of the five precepts become precepts of nonaction in future lives. However, it is difficult to accomplish, for it is difficult to sever desire Therefore one should be careful not to get caught up in lustful desire and become lax. When there are so many other serious offenses, some may ask why the Buddhas of the past did not make precepts concerning them but only the precept against e use of intoxicants. Good son, taking intoxicants can result in destroying our sense of hame and fear of he three evil realms. As a result, one cannot keep the other four precepts. Therefore the Buddhas m the past set up the precept against taking [intoxicants], Some people may ask that since the Buddha has spoken of the ill effects of rinking in excess, why did he not list it as the first of the five precepts? Such a question is incorrect. And why is this? The precept against taking intoxicants is called a conventional precept, not a natural precept. The Tathagata set up the natural precepts first and then the conventional ones.

"Good son, following the heretics, the Tathagata set three fasting days during the bright period and the dark period of the moon. The heretics always offer sacrifice to the gods on these days. erefore the Tathagata also set three fasting days. Good son, just as the window screen does not fall because of ts rope, neither does the system of the three fasting days. Sentient beings who resolve to adhere to these fasting days will never fall into the three evil realms. Good son, when one practices giving, makes offerings to e Three Treasures, meditates, cultivates good deeds, reads sutras, and makes offerings to one's parents, one should first make this resolution, 'If I do not exhort myself to practice, I will punish myself.' This person will increase his blessings and virtues day and night like the water of the river Ganges. The five precepts have five kinds of fruition: (1) the fruition of nonaction, (2) the fruition of retnbution, (3) the fruition of concurrent cause and effect, he fruition of action, and (5) the fruition of liberation. If one 152

1064c On the Five Precepts

takes and keeps the complete five precepts, you should know that one attains these five kinds of fruition.

"If an updsaka can often go to a monastery, draw near to the bhiksus, ask for instruction on the Dharma, listen carefully to it, receive and uphold it, remember and distinguish its meaning, and in turn teach it to others, then he will be benefitting himself and others. If an updsaka does not study in this way but slights bhiksus, finds fault with them, has no respect when listening to their preaching, honors and serves the heretics and acknowledges their virtues, or believes in the astrology of the sun, the moon, the five planets, and the various constellations, he is not firmly abiding in the Dharma. Although an updsaka does not commit the five kinds of wrongdoing, if he teaches others to do them, he is not abiding in the Dharma. If an updsaka takes things from others without permission, he is not abiding in the Dharma. If an updsaka charges some things for curing and then after curing the disease he sells the goods, he is not abiding in the Dharma. If an updsaka violates the law and takes the law into his own hands, he is not abiding in the Dharma. If n updsaka does not do evil himself, does not teach others to do it, and does not intend evil, he is abiding in the Dharma. If an updsaka commits offenses because of adventitious afflictions and does not feel remorseful afterwards, he is not abiding in the Dharma. If an updsaka leads a bad life and does all bad things, he is not abiding in the Dharma. If an updsaka, though born as a human, does not behave according to the Dharma, he is not really a human. [If, however, he behaves in accordance with the following and contemplates its meaning, he is truly a human.] He has faith and cultivates blessings, virtues, and proper mindfulness. He contemplates that all dharmas are impermanent and non-self, and he is not attached to any dharmas. He sees all dharmas as bondage; for they are impermanent, suffering, empty, and without tranquility. It is hard to be reborn as a human. Although one may be reborn as a human, it is hard to have defectless sense organs; and although one may have defectless sense organs, it is hard to have right views. Although one may have right views, it is hard to have faith. Although one may have 153

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faith, it is hard to encounter beneficial friends. Although one may meet beneficial friends, it is hard to hear the true Dharma. Although one may hear the true Dharma, it is hard to follow it. He who contemplates these is truly called a human. "If one perceives the impermanence of the realms from the desire realm to the realm where there is neither thinking nor nonthinking, one will not seek to be born in the three evil realms all the way up to the realm where there is neither thinking nor nonthinking. After this contemplation, one will perceive the three kinds of impermanence. To change the impermanent body into a lasting body, one should pay respect, make offerings, greet, bid farewell, and present gifts to the virtuous and serve them personally. This is how one changes the impermanent body into a lasting body. To change impermanent wealth into lasting wealth, one should give away one's own food to the sick and to travelers and make offerings to sramanas, Brahmans, the poor, the destitute, and so forth. This is how one changes impermanent wealth into lasting wealth. To change the impermanent life into a lasting life, one should cultivate kindness, compassion, joy, equanimity, and the six kinds of indfulness. One should also realize the Four Noble Truths and perceive birth, old age, sickness, and death. One should also believe in retribution from good and bad karma and realize that one must eventually be separated from loved ones. One should also realize that all sentient beings are not free, that the power of amsara is enormous before the realization of he holy path, and that all worldly pleasure is always mixed with suffering. Although one may enjoy [worldly pleasures], one should not be attached to them, as the moon in winter warms itself p with heat. Although one might enjoy [pleasure], one never does evil. One cultivates endurance and giving in order to benefit sentient beings and deeply contemplates that the nature of suffering and the nature of happiness are the same. Whatever one says, one does so gently. One skillfully teaches sentient beings to abide in the Dharma and avoids bad friends. And one's mind is never lax. One does not take intoxicants, gamble, or hunt animals. This is how one changes the impermanent life into a lasting life. 154

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"Good son, a person who, being a human being, has great wealth and self-mastery should make offerings to his parents, teachers, monks, elders, and Dharma-practitioners; he should also provide whatever travelers need when they are sick. He speaks gently and has a sense of humility. He neither believes in nor one-sidedly respects only one virtuous person. When seeing those who are virtuous in a sagely way, who keep the precepts, and who have heard the Dharma, he makes offerings to them with lodging, food, bedding, clothes, and medicine. He believes that there are virtuous ones in the Sangha who cultivate the way, attain the fruition of a stream-enterer all the way up to the fruition of an arhat, and cultivate the thunderbolt samadhi and the lightning samadhi. After contemplating in this way, he gives equally and attains immeasurable blessings. Therefore in the Mrgaraputra-sutra, I told Mrgaramatr that the blessings derived from making offerings to the Buddha and the five hundred arhats were not as much as the blessings gained from making offerings to the Sangha. Even to make offerings to a seemingly vicious bhiksu results in immeasurable blessings. And why is this? Although this bhiksu may be bad, does not keep precepts, has no learning, or does not cultivate wholesome dharmas, he teaches that there are causes and effects leading to the three kinds of enlightenment; he does not slander the Treasures of the Buddha, the Dharma, or the Sangha but upholds the unsurpassed banner of the Tathagata's Dharma and has the correct view without mistake.

"To make offerings to the Sangha is to make offerings to the two Treasures of he Buddha and the Dharma. To contemplate the subtle merits of the Buddha-Dharma is to make offerings completely to the Three Treasures. He who does not seek reward from giving is making offerings to supreme enlightenment, perfecting the practice of giving, and cultivating the way of enlightenment. He is able to gain immeasurable merit in the future and to benefit himself and others. He can cultivate kindness and compassion by forsaking his own happiness in order to eradicate the suffering of others. He is neither worried nor regretful that he has not yet attained enlightenment. Although he hears that it is hard and 155

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takes a long time to become enlightened, he does not backslide. Although he suffers for immeasurable lives for the sake of entient beings, he does not become weary. Taking delight in the practice of the Dharma, he does not seek worldly pleasure but likes to stay in quiet places and to leave the home life to practice the way. Even if he cannot leave the home life and remains a householder, as a person seeking liberation he does not do evil. He can attain three kinds of precepts: the precept of precepts, the precept of meditation, and the precept of nondefilement.

Good son, there are two kinds of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to practice according to the Dharma, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions."

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On the Perfection of Precepts

Sujata said, "World-honored One, how does a bodhisattva who aspires for enlightenment fortify his mind?"

"Good son, the bodhisattva fortifies his mind through four means: (1) when suffering, he never forsakes the proper practices; (2) attaining great self-mastery, he always cultivates endurance; (3) even if he is poor, he always gives joyfully; and (4) in the prime of is life, he happily leaves the home life. If a bodhisattva perfects these four dharmas, he is aspiring for enlightenment and his mind is fortified. After the bodhisattva perfects these four dharmas, he realizes that the foundation of the way of enlightenment is a precept called the initial ground, the guiding ground, the even ground, the equal ground, the ground of kindness, the ground of compassion, the trace of the Buddha, the root of all virtues, and the field of lessings. Therefore the wise never violate the precepts but adhere to them fervently. Furthermore, they understand that there are two rewards for [keeping] precepts: (1) the bliss of heaven and (2) the bliss of enlightenment. The wise should seek the bliss of enlightenment, not the bliss of eaven. "After taking precepts, if one violates them in action or thought, is lazy, sleeps too much, contemplates incorrectly, engages in an inappropriate livelihood, or makes bad vows, one is staining the precepts. After taking precepts, if one feels regretful, seeks mundane and heavenly pleasures, is lax, or is without compassion, one is staining the precepts. If, out of fear of poverty, of losing wealth, or of ecoming a servant, after taking the precepts one is driven to doubt them in order to save one's body and life, to gain benefit, or to satisfy desire, one is staining the precepts. 157

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"Good son, [if a person acts in the following ways, he purifies the precepts:] he does not like to stay long in samsara, sees its faults, perceives no difference between the pleasures of men and gods and the suffering of the Avici hell, extends compassion for sentient beings, and holds correct thoughts. He keeps the precepts without laxity for the sake of benefitting innumerable sentient beings, perfects the supreme way of enlightenment, and practices in accordance with the Dharma. He can look into his physical, verbal, and mental actions done in the past, present, and future; and he is aware of the extent of the things that he has done. He concentrates on whatever he is doing and does not become lax. After he has done it, he does not become lax. Even if e is not aware beforehand that he commits offenses, he feels responsible for the offense. Any loss of mindfulness, temporary arising of afflictions, or even becoming a little lax is a transgression of the precepts. He always considers even small offenses as serious and feels remorse, shame, fear, and sorrow as a result of committing them. He then repents sincerely and as a result of repenting feels joyful and determines that he will not violate the precepts again. This is the correct way to purify the precepts.

"Good son, a wise person, after taking precepts, should not do evil for three reasons: (1) for the reason of oneself, (2) for the reason of others, and (3) for the reason of the Dharma. What does 'for the reason of neself' mean? It means that one recognizes what is unwholesome and understands that one receives retribution from creating bad karma and reward from good karma, and that the bad karma is not annihilated, for it definitely results in bad retribution. And the good karma is not annihilated, for it definitely results in good reward. If these two kinds of karma are not annihilated, how can one deceive oneself? Hence after taking the precepts, one should not violate the precepts but adhere to them fervently. This is what is meant by 'for the reason of oneself.' What does 'for the reason of others' mean? A wise person knows that some people in the world have obtained pure divine ears and eyes and the power to read the minds of others, so that if he does evil, they will hear and know it. And if they know, how can he 158

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shamelessly do evil? Furthermore, [he should be] aware that gods have immeasurable blessings, supernatural power to appear in any place, divine ears and eyes, and the power of reading the minds of others so that they can hear and see from afar. Even though the gods are near people, people cannot see them. So if he does evil, the gods will certainly know. And if they clearly see him [do evil], how can he shamelessly commit offenses? This is what is meant by 'for the reason of others.'

"What does 'for the reason of he Dharma' mean? A ise person sees that the Dharma of the Tathagata is pure and undefiled, results in present benefits, causes tranquility, transports people to the other shore, and liberates them regardless of time. For the reason of the Dharma, [he reflects:] 'I should take precepts. If I cannot first take the minor precepts, how can I take the major ones? Breaking the minor precepts increases suffering m the five cycles of existence, whereas sincerely keeping them increases unsurpassed bliss. I never received the precepts from the immeasurable Buddhas in the past so that I never realized liberation when I underwent transmigration. Now that I have taken the precepts, I shall definitely encounter Buddhas as numerous as the sands of the Ganges in the future. Upon making such a deep contemplation, I arouse great compassion and sincerely take precepts; and after taking the precepts, I should continue on the path of the unsurpassed, complete enlightenment so as to benefit innumerable sentient beings.

"Good son, whether a person is lay or ordained; whether he takes the Three Refuges, the eight precepts, or the five precepts; whether the precepts are perfected or not; whether [they are observed] for one day, one night, one hour, one instant of thought, or one lifetime, if e sincerely keeps the precepts, he obtains great blessings and virtue. Good son, after taking precepts, if he cultivates the three good karmas, hears much of he Dharma, practices giving, meditation, and wholesomeness, and makes offerings to the Three Treasures, he is adorning enlightenment. After taking the precepts, if he reads the twelve divisions of the Buddhist scriptures, he becomes the storehouse of the unsurpassed great 159

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Dharma. If he diligently and vigorously endeavors to adhere to the precepts, the precepts are perfected and are called precepts of nonaction. This is so even if he does not take them again in a future life.

"Good son, there are imperfect precepts, there are perfections other than precepts, there are perfected precepts, and there are practices that are neither perfected nor precepts. The unperfected precepts refer to those practiced by the sravakas and pratyekabuddhas. The perfections other than that of precepts are the perfection of iving [and the others]. The following example demonstrates the practice of the perfected precepts. Godamya, a bodhisattva in a previous life, did not stir when worms, beasts, and ants devoured his body; neither did he harbor any resentment toward them. A second example is that of sage (rst) who also was a reborn bodhisattva. He did not move for twelve years for the sake of sentient beings, lest he should disturb the sparrows sitting on his head. A practice that is neither perfected nor of he precepts is part of another practice such as the worldly practice of giving. "Good son, when a bodhisattva mahasattva abides in the perfection of precepts, who can tell what suffering he undergoes for the sake of sentient beings? After taking some minor precepts, if a man is satisfied and has little desire [to take more precepts], and lacks compassion for suffering sentient beings, he cannot perfect the practice of the precepts. If e can practice endurance, meditation, wisdom, and vigor and take delight in hearing much [of the Dharma], he can increase the perfection of recepts and can adorn and realize the fruition of enlightenment. Because such precepts are full of mmeasurable good, immeasurable rewards, and immeasurable disciplines, they adorn enlightenment. Good son, after the bodhisattva mahasattva takes precepts, he neither speaks evil nor likes to hear it. Likewise, he does not like to speak about or hear of worldly affairs. He never becomes caught up in bad contemplations, nor does he stay close to bad friends. Therefore, these are called the serene and pure precepts.

"If a bodhisattva sees precept-transgressors, he does not feel disgusted with them. Instead, he adopts various skillful means to 160

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discipline them. And if hey cannot be disciplined, he feels compassionate toward them. He never breaks or forsakes the precepts save his own body and life. After he takes food, he has thoughts o shame and non-laxity; for it is to keep alive [that he takes food] if to cure a bad sore. If he goes into a city, it is like going 1 forest with a sword. He regulates his sense organs summons proper mindfulness, considers what is appropriate and inappropriate action, and does not become lax. [Hereflects:] P-plecreate both blessings and offenses because of me. Therefore 1[ sW dnot be delighted when receiving great offerings nor be hatef^ h the misfortune of suffering occurs. When I receive a small offen g I should reflect that this is because I have only a little practice of faith of the precepts, of giving, of hearing the Dharma, and practicing wisdom. Knowing this, I should not become annoyed. I accept others' offerings for two reasons: (1) to ^ r e ^ o t h ^ blessings and (2) to increase my own wholesomene ■ ' should not become annoyed with small or bad things. ave o w it for a long time or even if I am reproached before receiving an offering I should blame myself [and reflect that] it is notthefau of otheri but due to my own past offenses. Therefore I should no become annoyed. If after taking precepts, I create offenses again others, I should say to myself that this is not in accord with the way. And why is this? It is because the twelve divisions the Buddhist scriptures do not teach that wrongdoing enlightenment. Consequently, I undergo various retributions, one can make reflections like this, one can achieve the perfection "f P- Z L n , if a person can regulate his sense organs in the four actions of his bod, Ci.e., walking, standing,

down), then he does not commit offenses, can endure offering, and does not engage in an improper way of obtammg a living In this way, he can achieve the perfection of precepts. If he sees both m jr and minor precepts as being important, does no vi minor precept in difficult times, does not allow afflictions to defile his mind and cultivates endurance, you should know that he can achieve the perfection of precepts. If he avoids associating with 161

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bad friends, helps sentient beings to stay away from deviant views recognises others' kindness, and repays their favors, yon should know that he can achieve the perfection of recepts. If e does not care for his own body and life in order to do good, forsakes his own work in favor of helping others achieve their work, and does not give „se to vicious thoughts when scolded, you should know Urat he can achieve the perfection of precepts. He insists on keeping the precepts that have been exempted [from practice] by p it !« th f f " 0t Care &r " S °Wn b°dy and life in °rder 'I protect the lives of sentient beings, and does not violate even a minor precept in his whole life. Although he may obtain the seven most precious things he is not attached to them and treats others with kindness out of compassion rather than for reward. After taking the precepts, he wishes to see all sentient beings obtain the pure precepts. You should know that such a person can achieve the perfection of precepts.

(21 „"^°d T V * 1" 8 are tW° kinds of bodhisattvasi (1) lay and (2) ordamed. It is not difficult for the ordained bodhisattva to hieve the perfection of precepts, but it is difficult for the lay 1066c

bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions."

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On Karma

Sujata said, "World-honored One, before all the Buddhas and Tathagatas appear in the world, what does the bodhisattva mahasattva take as his precepts?"

"Good son, before a Buddha appears in the world, there are no Three Refuges. There are only the ten virtues, which the wise cultivate to seek the way of enlightenment. Only the Buddhas can expound the ten virtues. The Buddhas of he past have expounded and transmitted them down to today. [The Dharma of the ten virtues] has never been lost, and the wise accept and protect it. Good son, sentient beings in the past did not draw near to or seek instruction from the Buddhas; consequently, they are unable to accept or practice in accordance with the ten virtues. Good son, all sentient beings have random thoughts. Because of their random thoughts they have various afflictions, and because of various afflictions they create various karmas. Because of the causal conditions of ixed karma, they undergo various cyclic existences, and from the various existences they take different forms of life. "Good son, sentient beings take different forms of life and see miscellaneous things. Seeing miscellaneous things, they give rise to bad thoughts, which are called ignorance. From the seeking mind, ignorance arises; this is called craving. Action done as a result of craving is called karma. Because of arma, one undergoes retribution. The wise realize that bondage is caused by internal afflictions and external causal conditions. The cultivation of the ten virtues can undo the bondage. Therefore just after the Tathagata attained unsurpassed, complete enlightenment, he expounded the doctrine of he ten virtues. Because of he ten virtues, [one can see 163

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1087a the differences between] good behavior and bad behavior in the world, good existence and bad existence up to liberation Hence sentient beings should sincerely discern and comprehend the way of the ten virtues.

"It is because of the practice of the ten virtues by sentient emgs that the palace of the asuras, the great earth, the mountains, the abodes of hungry ghosts, the animals, the hell beings and the Four Heavenly Kings up to the Paranirmita-vasavartin gods are supported by the wind, the clouds, and the great waters. It is because of the practice of the ten virtues that the Wheelturning kings (cakravartins) possess the four wheels of old, silver, copper, and iron and that seven groups of uddhists take precepts and seek enlightenment. It is also because of the ten virtues that the external and internal property and lives of sentient beings increase or decrease. Therefore, the wise should cultivate the ten virtues completely. Just as in youth, in the prime of one's life, and m old age, and in the seasons of spring, summer, autumn, and winter, people have different kinds of afflictions, so the afflictions arising during the small, medium, and great kalpas are all different. When sentient beings initially practice the ten virtues, they obtain immeasurable lives, form, smell, and taste, but because of greed, hatred, and stupidity, they are all lost. Because of the ten nonvirtues, the seasons, the yearly cycles, the stars, the sun, the moon, and the four elements change. If person realizes [the effect of practicing the ten virtues], you should know that he can attain Because of suffering, sentient beings bring forth faith. i h faith, they can distinguish good from evil. And after knowing good and evil, they cultivate the ten virtues. They are called the ten paths, because they comprise ten categories. "With regard to [the actions of] the body, there are three [nonvirtuous] actions: killing, stealing, and adultery. With regard to [the actions of] speech, there are four: coarse language, lying, deceptive language, and meaningless language. With regard to [the actions of] the mind, there are three nonvirtuous actionsjealousy, anger, and deviance. These ten nonvirtuous actions are the root of all offenses of sentient beings. Just as there are different 164

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kinds of sentient beings, different realms, existences, lives, forms, destinies, and names, so there are immeasurable [nonvirtuous actions] other than the ten mentioned. Among the ten, three can be called karma but not the way, and the seven physical and verbal actions can be called karma and the way, making ten in all. Irrespective of whether the ten karmas are created by oneself, by others, or by both, they will result in good or bad retribution. They are the causes of he good and evil of entient beings. Therefore the wise should not even think [of oing nonvirtuous actions], let alone actually do them.

"By not keeping one's karmic afflictions and defilements in check, one creates the ten nonvirtuous actions. In contrast, if one destroys afflictive defilements, one keeps afflictive defilements under control and in so doing practices the ten virtues. If a person at the beginning employs skillful means [to prevent wrongdoing] or unintentionally does something wrong, this is not an offense. The wise should diligently cultivate the ten virtues as well as the Four Noble Truths. The action done with bad intentions is considered nonvirtuous. Without bad intentions, it is not regarded as offensive. Therefore the wise should practice the ten virtues. When sentient beings practice the ten virtues, they increase their life span and internal and external wealth. Afflictions cause the ten nonvirtuous actions to increase. Without the cause of afflictions, the ten virtues increase.

"Good son, there are three aspects to each of the ten karmas: (1) root, (2) means, and (3) completion. If a person takes something as someone or a living being and kills it with doubt, whether he carries out the killing personally or orders others to do it, this action is called the root [of killing]. To sharpen the knife, apply poison, or attach a rope that is used to kill is called the means [of killing].The completion [of the action of killing] means that after having killed [an animal], one holds or weighs it, eats it alone or with others, gives it away casually or gladly, eats it without shame or regret, praises oneself, or becomes very arrogant. "If things belong to others and one knows this, then, if one steals, instructs another to steal, or steals with a suspicious mind, 165

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this is the root of stealing. Breaking down walls, using a ladder to break into another s house, or looking [for valuables], even if one's hands only touch them, is called the means of stealing. To hide stolen things, to give them away, to sell them, to enjoy them shamelessly and without regret, to praise oneself or having stolen them, or to become arrogant is called the completion of the act of stealing.

"To be fully aware that a woman is committed to another man and yet to have sexual contact with her with a vicious mind is called the root of adultery. To send someone [for her], to go to her personally, to send mail to her, to touch her, or to make sexual remarks, these are all the means [of committing adultery].If after consummating the act one gives her jewelry, shamelessly and unregretfully enjoys meals with her, praises oneself, or becomes very arrogant, this is the completion [of adultery]. If in front of others one hides one's original characteristics and tells lies, whether it is during the three periods or the two periods [of the day], this is called the root [of lying]. If one makes light of one's faults, says untruths, or lets secrets be known to others, this is called the means [of telling a lie].If one gains profit as the result of a lie, joyfully shares it with others, has no feelings of shame or regret, praises oneself [for lying], or becomes very arrogant, this is called the completion [of the act of lying]. Among the actions of telling lies, [the nonvirtuous actions of] deceptive language, which destroys harmony, is called the root. If ne speaks of others faults and wrongdoings and claims that harmony is definitely impossible and disharmony is good, this is called the means [of deceptive language]. After harmony is destroyed, if one accepts reward [for it], shares it with others, enjoys the reward shamelessly or without regret, praises oneself, or becomes very arrogant, this is called the completion [of the act]. If one turns red [from anger] and viciously scolds others, this is called the root [of coarse speech]. If one exaggerates the offenses of others that one hears of or spreads word of them wherever one goes, this is called the means [of coarse speech]. If one gains profit as a result of scolding others, joyfully shares it with others, feels no shame or 166

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regret, praises oneself [for scolding others], or becomes very arrogant, this is called the completion [of sing coarse language]. If ne engages in sexual talk or improper conversation, this is called the root [of meaningless speech]. To praise others with meaningless words or to act completely in accord with others' wishes is called the means. If one gains profit from teaching others meaningless speech, accepts rewards for it, joyfully shares it, has no feelings of shame or regret, praises oneself for doing it, or becomes greatly arrogant, this is called the completion [of idle speech]. "If one becomes greedy for others'wealth, this is called the root [of greed]. The arising of afflictive thoughts is called the means. If one receives wealth from greed, joyfully shares it, boasts about it, has no feelings of shame or regret, praises oneself, or becomes very arrogant, this is called the completion [of being greedy]. If one scolds or beats others, this is called the root [of anger]. To use sticks or stones to beat others for their faults is called the means. After beating others, if one feels happy, receives a reward for it, joyfully shares or enjoys it, has no feelings of shame or regret, praises oneself for it, or becomes arrogant, this is called the completion [of being angry]. To refute the doctrine of arma, cause and effect, or the Noble Truths, or to slander the sages, is the root of ignorance. To recite, read, copy, believe in, accept, or praise the scriptures of the heretics is called the means. After accepting [the heretics' teachings], if one explains or preaches them to others to increase their deviant views, or if ne gains profit by spreading the heretics' teachings, joyfully shares or enjoys them, has no feelings of shame or regret, praises oneself, or becomes very arrogant, this is called the completion [of being ignorant],

"With regard to the ten karmas, one may create two karmas of telling lies and using deceptive language at the same time; or the three karmas of telling lies, using deceptive language, and coarse speech at the same time; or the other three karmas of deviant views, coarse speech, or telling lies at the same time. Engaging in these unwholesome verbal karmas is idle talk, which constitutes the fourth [unwholesome verbal karma]. The karmas of hatred and covetousness [regarding the same object] cannot coexist at the 167

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same time, whereas the other eight karmas can. What does 'at the same time' mean? For example, motivated by the six organs, one does two things. One is committing adultery with another's wife. The other is declaring [that it causes] no karmic result. As soon as one carries out the action, one creates the karma. The ten unwholesome karmas are either mental or physical acts, forms of action or forms of nonaction. If they are not committed by some means or if they are not completed, they are mental and not physical acts. If they are carried out by some means completely, they are both mental and physical. Some offenses of the ten karmas are more serious, and some are less serious. Killing one's own parents or apratyekabuddha, stealing things belonging to the Three Treasures, committing sexual misconduct with one's parent or a bhiksunl, and slandering and harming the Sangha are the serious offenses.

"Good son, the ten karmas arise from three [factors]: greed, anger, and stupidity. To commit murder for material gain is [an action of] greed. To murder a foe is [an action of] anger. To kill one's parents is [an action of] stupidity. The same is true with regards to the act of stealing others' wealth. To rob others for oneself, one's wife, or one's relatives is [an action of] greed. To steal things belonging to a foe is [an action of] anger. To harm one's subordinates is [an action of] stupidity. The same can be applied to the act of sexual misconduct. To commit adultery for one's own lust is [an action of] greed. To violate a foe's wife is [an action of] anger, and to commit sexual misconduct with one's mother is [an action of] stupidity.

"There are three kinds of lying. To lie in order to gain benefit for one's enjoyment is [an action of] greed. To lie to discredit one's foe is [an action of] anger. To lie for fear of death is [an action of] stupidity. There are three kinds of double-tongue. To use doubletongue to gain benefit is an action from greed, to speak of a foe's faults is [an action of] anger, and to break the harmony of the heretics is [an action of] stupidity. There are three kinds of coarse speech. To scold women or children is [an action of] greed. To speak of a foe's faults deliberately is [an action of] anger, and to speak of 168

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the faults of previous generations is [an action of] stupidity. There are three kinds of meaningless speech. To make resounding and noisy meaningless speech in order to have fun is [an action of] greed, to outdo others is [an action of] anger, and to increase deviant views is [an action of! stupidity. Jealousy arises from greed, anger arises from hatred, and deviant views arise from stupidity.

"With the cultivation of the ten virtues, one will attain three liberations from each virtue, whereas with the ten improbities, one will definitely fall into the hells or become a hungry ghost or an animal. The other retributions include having a short life as a man, being poor, having an unchaste wife, not being believed, having no close allies, being often slandered, not listening to good advice, and suffering from the intangible deterioration of the four external elements: strong winds and heavy rams ruimng and destroying things; the ground being uneven and unable to produce the seven kinds of ewels, yet full of ocks and sand and thorns; the seasons and weather changing drastically and unpredictably; and fruits being few and tasteless. One has to practice the ten virtues sincerely in order to eradicate such retributions. "The ten virtues are present in the three continents. They can be taken either as Buddhist precepts or not. The beings m the northern continent, Uttarakuru, have only four kinds of wholesomeness; the beings in the hells have five kinds of wholesomeness. Hungry ghosts, animals, and gods have ten, which are not taken as Buddhist precepts. The beings in the six heavens of the desire realm do not need any means [to complete a karmic act] but only the fundamental root and the completion [of the karma]. Karma is accomplished in one thought. If the killer and the killed both die, the fundamental karmic result cannot be established. If the preparation [to kill] is completed but not the act of illing, [the killer] only carries out the means of killing but does not commit the fundamental [offense of killing]. After making the preparations and completing the act of killing, one commits the fundamental offense of illing. After the act of illing, no matter whether the act is completed or not, one commits the offense. If the killer 169

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1068b dies after giving rise to the thought [of killing] and the intended victim dies afterwards, the killer does not commit the fundamental offense of killing. If one sends someone else to kill, the latter commits the offense of killing with action while the former commits the offense of illing without action. Having incited [others to kill] with coarse speech, the instigator commits both the offenses of illing and killing without action. After killing, even if he killer becomes benevolent or neutral [neither happy nor sad], he commits both the offenses of killing and killing without action. Someone may say that since the past has already passed, the future has not arrived yet, and the present does not stand stiff, how can there be killing? One thought of killing does not destroy even a dust mote. If one thought of killing is not possible, neither are many thoughts of killing. Consequently, how can killing be possible? Such an argument is incorrect. And why is it incorrect? Although at present no thought of illing arises, it does not necessarily prevent [the thought of killing from] arising in the future. Therefore, there exists the fact of killing. Accordingly, one cannot deny killing in other places just because there is no killing in one place. There are cases in which one can lose one's life by being stung on the hand yet survive when one's legs are cut off. This is not true of the head, for by either being stung on the head or having it cut off one will certainly die. Anyone who commits such an act commits a great offense. This is called karma. The three [mental] karmas involve oneself, and the seven [physical and verbal] karmas involve oneself and others. If there is no action, there is also no nonaction. Some may say that the three karmas of the body involve aspects of both action and nonaction but not the karma of speech. This is not true. And why is it not true? If the karma of speech did not involve aspects of both action and nonaction, instigating someone to kill would not constitute an offense. Therefore the karma of speech should involve aspects of both action and nonaction. The karma of mind is not like this. And why is this? For sages do not commit offenses. Why are they called the [karmas of] action and nonaction? One who creates such karma faffs into the three evil realms. Even if one is born as a human 170

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being, one's life span is short and one's six organs constantly undergo suffering. The auxiliary retribution [from different karma] is similar, whereas the primary retribution may be similar or different. The primary retribution takes place in the Equally Reviving (Samjiva) hell and the Black Rope (Kalasutra) hell, whereas the auxiliary retribution takes place in the three evil realms of hungry ghosts, animals, and humans. If one makes preparations to kill one man, but after the preparations two men are killed, you should know that it is only against the intended victim that one commits an offense of illing with action or nonaction. "Someone may say that the aggregate of orm is neutral [neither good nor bad] and so is life, and, as such, how can there be the offense of killing? Such an argument is not true. And why is it not true? Body and life are vehicles for good and bad minds. To destroy the vehicle is to destroy future good or bad minds and therefore is an offense. If the king's officials praise the king's order to kill, the king and the officials commit the same offense. The same is true of hunting. One commits the offense of killing even when killing with a knife a person who is breathing his last breath. But if the person was dead before the action of killing, the offense of killing is not committed. If ne plans to beat another but accidentally kills him, the offense of killing is not committed. If one causes death to an embryo by giving poisonous medicine to a pregnant woman, one commits the offense of killing with and without action. One who commits suicide does not commit the offense of illing. And why is this so? For the killing does not involve the thought of illing other people or of getting angry with others, and it is not out of the causes and conditions of one's own and others.

"Someone may say that one commits an offense of killing whether one's mind is good, bad, or neutral, just as anyone who is burnt by fire or takes poisons will certainly die even if he mind is good, bad, or neutral. Such an argument is not true. And why is it not? Just as some people in the world do not die even if they are burnt by fire or take poison, so one who kills without a vicious mind does not commit the crime. Some doctors may argue that Vasu, who killed men by putting spells on them and slew sheep as 171

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sacrifices to the gods, did not commit the offense of killing. This is not true. And why is it not? It is because he takes life out of stupidity. If upon seeing someone killed one feels happy, you should know that one commits the offense of the completion [of killing]. The same is true if one feels happy on seeing someone kill and rewards the killer with money. If ne instigates someone to kill and the killer tortures the victim before the killing, then the instigator commits the offense of killing with action and the killer commits both the offenses of killing with and without action. "If ne robs others with a vicious mind, one commits the offense of stealing with and without action. If man steals repeatedly and appropriates things that are entrusted to him, or cheats during business transactions, he also commits the offense of stealing. Even though one does not steal oneself, is not greedy, and does not appropriate [others' wealth] but instigates others to steal, one commits the offense of tealing with and without action. If person wishes to steal gold but gets silver [by mistake] and after finding out the mistake returns the silver, he does not commit the offense of stealing. Supposing after stealing some gold, a person thinks of impermanence and has regrets. He wants to return the gold to its owner but has fears [of being caught]. By applying some skillful means, he finally returns the stolen gold. Even though the gold had been removed, he does not commit the offense of stealing. "Suppose at first a servant has the thought of sharing his belongings with his master, but later the servant becomes greedy and steals his master's things. After having stolen, he has doubts [about his own action] and escapes. Later he again thinks of sharing the things. Although the things were removed, he does not commit the offense of stealing. Suppose a traveler is robbed on a road. After he reaches a village, the head of he village says to him, 'IWl11 rePay y°u for what you have lost [on the road].' If he traveler asks for more than he lost, he commits the offense of stealing. Suppose a person has the thought of giving someone two robes. If the receiver needs only one robe but keeps the other robe anyway, he commits the offense of tealing. Suppose someone plans to make offerings of odging, furniture, medicine, and other necessities to a 172

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bhiksu, but before he makes the offerings, he hears of another virtuous bhiksu coming from afar. If he transfers these offerings [to the latter monk], he commits the offense of tealing. If someone steals a possession of a dead bhiksu, by whom is he convicted? If an assembly for monastic duty (karma) is held, the attending monks decide the sentence; otherwise, the sentence is given by monks from various places. In the case [of a thief ho is] dying, the sentence is decided by [the men in] the place where he stays. One who steals things belonging to the temple is judged and convicted by the stupa-keeper. One does not commit the offense of stealing if one finds such things as grains, fruit, clothes, or other necessities afloat in flood waters.

"If at an improper time or place one has sexual contact with women other [than one's wife], one commits the offense of sexual misconduct. This offense exists only in the three continents but not in the Uttarakuru continent. If a monk has sexual intercourse with an animal, another monk, a prisoner, a fugitive, or his teacher's wife, he commits the offense of sexual misconduct. For the monk who is not related [to any Sangha], by whom is he convicted? It is by the ruler of the country to which he is connected that he is convicted. If at a time of difficulty, war, tyranny, or fear, one has one's wife renounce the home life and later maintains a sexual relationship with her, one commits the offense of sexual misconduct. If the contact involves the three organs, the offense of sexual misconduct is committed. If on the roadside or at a place beside a stupa, temple, or a place where people gather, one engages in impure conduct either by oneself or with another, one commits the offense of exual misconduct. Whether one is protected by one's parents, one's brothers, or a king, whether one has set a date, whether one promises, or whether one is paid or invited, if one engages in impure conduct beside statues or dead bodies, one commits the offense of sexual misconduct. If one [has sexual intercourse with one's wife but] thinks her another, or thinks another's wife is one's own, one commits the offense of sexual misconduct. There are light and heavy offenses of sexual misconduct. That which is associated with serious afflictions is a 173

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heavy offense, whereas that which is associated with trivial afflictions is a light offense.

"Either with or without doubt, if a man says things differently from what he sees, hears, or knows, no matter if he has asked about it or not, he tells a lie. If e says something that he does not see, hear, or know, this is also a lie, for he is not telling the whole truth. To say something without intending to dissemble is not telling a lie. To say something perverting or to speak loudly and unclearly so as to cause misunderstanding is telling a lie. If one uses deceptive or coarse language, whether it hurts others or not, one commits the same offense. The same is true of ngaging in idle talk. These seven are pertinent both to karmic acts and to the way, whereas the other three are pertinent to karmic acts but not to the way. And why is this not true? It is because they do not work by themselves and can harm oneself and others and thus cause grave offenses.

"It is said that all particles exist momentarily and become extinct every instant. After they become extinct, they do not exist. If they do not exist, there is no action, let alone nonaction. Such a viewpoint is not correct. And why is it not? With regard to worldly dharmas if there is a cause, there is an effect, and if there is no cause, there is no effect, just as when one faces a water mirror there is a reflection. Apart from the face, there is no reflection. The same is true of ne's actions. Actions are produced by the body, and nonaction is produced by action. When we face a water mirror there is a reflection. It is the same, for example, as when a man arouses a vicious thought; then vicious appearances will be manifested. And when a man arouses a virtuous thought, wholesome appearances will be manifested. The same is true with action and nonaction. It is due to good karma that magnificent appearances are manifested. It is due to bad karma that vicious appearances are manifested. This is true in the case of both action and nonaction. If you maintain that due to momentary existence and extinction, there is neither action nor nonaction, you are mistaken. Like the analogies of he lamp and the river mentioned previously, although [all dharmas] become extinct every instant, action and 174

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nonaction can be established through the principle of the two truths. Although particles are not perpetual, the dharmas within the domain of conventional truth cannot be denied. Just as particles exist sequentially, so do parents and arhats. Anyone who kills them commits immeasurable offenses. Although parents and arhats are no different from other people in terms of the [five] aggregates, the [twelve] entrances, and the [eighteen] realms of the senses, yet because they are representing the field of lessings for repaying kindness, killing them results in a grave transgression. "No one can say two words exactly at the same time; however, if they are not said together, no sense can be made out of them. Likewise, although words become extinct every instant, lies can be established through conventional truth. As with shooting an arrow, although the action [of shooting] becomes extinct every instant, it is because of he power of he atom's physical action that the arrow reaches its target. The same is true of action and nonaction. Again, as it is with enjoying dancing by oneself. Although the act [of dancing] becomes extinct every instant, it is because of the power of the atom's physical action that one can dance. The same is true of action and nonaction. As with turning a fire-wheel, although the act [of turning] becomes extinct every instant, because of he power of the atom's physical action, the fire forms a circle.

"The initial aspiration, expedient thought, the thought at the time of action, and the thought at the time of speaking are different from one another, yet through the combination of various conditions, action can be established. The causes and conditions of action arise from nonaction. For example, when one's mind changes, so does one's manner. Because it is indestructible, it is called nonaction. After nonaction emerges from action, whether the mind is wholesome, unwholesome, or neutral, the karma it creates never disappears. This is called nonaction. If one's body does wholesome actions but the mouth does unwholesome actions, one receives mixed retribution. The wholesome physical karma is of action and nonaction, while the unwholesome verbal karma is of action but not of nonaction. You should be aware that such a 175

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person will receive good, not bad, retributions. Therefore a sutra says that the seven kinds of karma are of both action and nonaction. If a person is seriously ill, he needs the combination of various medicines to cure his illness. Lacking even one kind of medicine, he cannot be cured. Why is this? It is because his illness is serious. The same is true of all sentient beings. They are full of evils and need various precepts to counteract them. Lacking even one precept, they cannot do it.

"Good son, there are two kinds of sentient beings who commit offenses: namely, (1) those who observe incorrect precepts and (2) those who have not taken precepts. Those who take incorrect precepts often commit the sin of killing when they kill only one sheep or even when they do not kill. And why is this? It is because they have made the vow to keep incorrect precepts. If those who have not taken precepts kill thousands of sheep, they commit the sin of killing at the time when they are killing but not when they are not killing. And why is this? It is because they have not made the vow. Hence it is the mind that is the root of all wholesome and unwholesome dharmas.

"There are two kinds of transgressions made by bhiksus: (1) transgressions through the body and (2) transgressions made through speech but not through the mind. If the time and the conditions are not complete, one does not attain the precepts. For example, in order to bore wood to make fire, there should be the combination of a drill, the action of oring, and the dry wood. Then you get fire. No fire can be made if any one of these [conditions] is missing. The same is true in attaining precepts. It all depends on the mind whether one attains, forsakes, keeps, or violates the precepts. The Tathagata clearly comprehended the nature of the dharmas; so he established the precepts.

"He who does not create any evil because of the powerful thought of good karma is following the precepts in accordance with the Dharma. If he receives it from someone, this is called taking precepts. If one could gain merit without taking precepts, all fierce animals such as lions, tigers, and wolves should receive merit. But this is not so. Therefore one who takes good precepts 176

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obtains immeasurable blessings, whereas one who takes incorrect precepts obtains immeasurable faults. Hence, a sutra explains bad conduct as including (1) raising sheep, (2) raising chickens, (3) raising pigs, (4) fishing, (5) catching fish, (6) killing cows, (7) being a ailor, (8) raising unting dogs, (9) making bows, (10) being a hunter, (11) cursing dragons, (12) killing human beings, (13) being a thief, (14) using a double-tongue, and (15) torturing people by whipping, shackling, using iron nails, burning, and so forth. Those who slander and disregard favors from the king or officials, who are vicious in nature or in mind, those who evade taxes, and bhiksus who shamelessly break precepts are people of no precepts. Although these conducts are not called nonvirtuous, people commit grave'offenses if they do them. And why is this? It is because they do them throughout their lives. Such incorrect precepts are not valid if one has not made vows to take them from others.

"The incorrect precepts can be forsaken on four occasions: (1) at the time of attaining the two organs, (2) at the time of death (3) at the time of taking good precepts, and (4) at the time of eradicating the bondage of desires. Some people may say that the incorrect precepts can be completed as the good precepts. This is not true. And why is it not true? The incorrect precepts are easy to attain. They are attained through one condition, namely, making the vow. But the good precepts are not so made. They are attained through five means: the five organs. Hence they are difficult to attain. Because of his, they should be perfected. Someone may say that the upasaka precepts do not include the precepts against meaningless speech, deceptive language, or coarse speech, and that therefore the eight upasaka precepts are not followed by sramaneras or bhiksus. This is not true, because they also keep the precept of pure speech. If someone says that he takes the five precepts to purify the body, speech, and mind, but his thoughts are not purified, you should know that he cannot perfect the precepts. For example, if omeone has taken incorrect precepts, although he does not kill, the incorrect precepts will often cause him to commit offenses. This is equally true for a bhiksu who does the same. And 177

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why is this? It is because after the precepts are taken each of hem results in many acts and consequences.

"Just as sentient beings are immeasurable, so are precepts. Just as things are measureless, so are precepts. There are three kinds of good and incorrect precepts, namely, the superior, medium, and inferior. If one does not take incorrect precepts, although one might commit offenses, this is not called incorrect precepts. If someone asks why the five precepts should be kept for life while the eight precepts are kept for only one day and night, the answer is that the Tathagata, who knows well the characteristics of harmas and comprehends them without obstruction, taught it as such. Good son, there are two kinds of worldly fields of blessings, the field of meritorious virtue and the field of repaying kindness. There are five atrocious offenses that violate these two kinds of blessings. Three factors cause one to commit the five atrocious offenses: (1) an extremely vicious mind, (2) not recognizing blessings and virtue, and (3) not perceiving the consequence. A person does not commit an atrocious offense, even if he kills an arhat or his parents, if it is done when insane. But if he shamelessly does not think of repaying kindness, does not show respect to his parents, and commits only the means without the root of killing his parents, which does not constitute an atrocious offense, he will have to undergo serious retribution.

"Parents teach their children well, have great love for them, are patient, do what is difficult to do, and undergo great suffering for them. They are called the fields of epaying kindness. After one kills one's parents, even if one cultivates wholesomeness, it bears no good result. Therefore, I say that to have some shade even for a short time, one should not break the branches and leaves of a tree. Good son, after I enter nirvana, those who claim that one does not commit an atrocious offense if one kills one's own parents because of mistaken identity will belong to the Dharmaguptaka sect. Those who claim that one who kills one's parents even when insane or because of istaken identity commits an atrocious offense will belong to the Mahisasaka sect. Those who claim that one commits an atrocious offense if one kills one's parents when 178

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insane or because of mistaken identity belong to the Sarvastivada sect. And why is this? Worldly truth is believable. The reality of the parents cannot be changed. If one kills them with a vicious mind, one commits an atrocious offense. However, if at the time one kills one's parents, one does not think of them as parents and does not have a vicious thought, even if the parents die, one does not commit an atrocious offense. An why is this? The act of an atrocious offense takes four conditions (1) true parents and the thought of them as parents, (2) a vicious mind, (3) the thought of abandonment, and (4) regarding the parents as sentient beings. The atrocious offense is committed if all of these four conditions are met. Otherwise, the offense is not committed. If ne gives one's parents a weapon to kill themselves, although one oneself does not kill them, out of pity or respect, or out of fear, or if one kills them because commanded to do so [by one's parents], or if to gain fame, then even though one does not personally kill them, one commits an atrocious offense. If one is forced to kill one's parents and does it with grief, the offense is not as heavy. If one wants to kill one's parents, but kills someone else by mistake, one does not commit an atrocious offense. If one wants to kill someone, but kills one's parents by mistake, one does not commit an atrocious offense either. If one wants to kill one's mother but kills someone else looking like her, and after the killing [accidentally] strikes one's mother when concealing the knife, one does not commit the atrocious offense [of killing one's parent]. In this kind of killing involving mistaken identity of the mother and accidental killing, one only commits the offense of illing but not the atrocious offense [of killing one's parent] if one kills one's mother out of mistaken identity. Of the five atrocious offenses, the offense of matricide is heavier than that of patricide. The offense of killing an arhat is heavier than that, of matricide. The offense of shedding the blood of a Buddha is heavier than that of illing an arhat. The offense of destroying the harmony of the Sangha is heavier than that of shedding the blood of a Buddha.

"There are cases in which the object of illing is heavy and the thought is light, the object light and the thought heavy, both object 179

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and thought are heavy, and both object and thought are light. An example of heavy object and light thought is killing one's parents without a vicious thought. An example of a light object and heavy thought is killing an animal while having a very vicious thought. An example of a heavy object and thought is killing one's mother while having a vicious thought, and an example of a light object and thought is killing animals while having a slightly vicious thought. To bad karmic acts such as these, there are cases in which the means [of he offense] is heavy and the root and completion [of the offense] are light, the means and root light and the completion heavy, the means and root heavy and the completion light, and the root light and the means and completion heavy. If he object is the same, it is the thought that makes the difference of heavy or light retribution. Good son, if someone wishes to offer me food, but if before he does so he gives it to a hungry dog, I praise him as k great giver just the same. One obtains immeasurable blessings and virtues if one gives indiscriminately whether it is a field of blessings or not. And why is this? It is because his mind is pure and good. "There are four kinds of karma: (1) that which bears result in the present, (2) that which bears result in the next life, (3) that which bears result in future lives, and (4) that which bears no result. There are four kinds of karma: (1) that which is fixed in time but not fixed in retribution, (2) that which is fixed in retribution but not in time, (3) that which is fixed in both time and retribution, and (4) that which is not fixed in either time or retribution. Fixed time refers to the present lifetime, the next lifetime, or future lifetimes [in which one will undergo retribution] . Karma that is not fixed in either time or retribution can be changed. If the retribution is fixed, then the future retribution of the karma can be changed to be carried out at present. And why is this? It is because of he power of kind mind and wisdom that the fixed bad retribution can be made fight. Why is it that some retributions are certain? If some action is carried out frequently and without regret, mindfully, joyfully, and with determination, and the doer feels happy afterwards, the retribution from the action is fixed. Otherwise, the retribution is not definite. 180

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"Some actions of sentient beings are less serious and some more serious. Some result in future retribution and some in immediate retribution, all depending on causes and conditions. If one disciplines oneself and cultivates precepts, the mind, and wisdom, although good or evil will certainly bear results, one can change serious karma into light karma and be exempt from minor retributions. If ne encounters a field of lessings, meets beneficial friends, and cultivates the way and goodness, one can change the serious retributions in future lives into minor ones in the present lifetime. If a person has karmas from the desire realm, after he attains the frontier of a nonreturner he can make future retributions mature in the present lifetime. The same is true of he fruition of an arhat. Good son, if the wise can discipline themselves and cultivate precepts, the mind, and wisdom, they can destroy the most serious karma, just as the agada (health) mantra or a poison-neutralizing jewel destroys deadly poison. If a man initially commits a small offense but later it becomes greater, it is because he does not discipline himself or cultivate precepts, the mind, or wisdom. This is how a minor offense becomes a serious one.

"Sentient beings may create one kind, two kinds, or various kinds [of arma].Some of he various actions of entient beings are complete and some are not. A complete action is that which is done after careful consideration. An incomplete action is one that is done before careful consideration. Also, an incomplete action means that the action is complete but that the retribution from the action is not determined. A complete action means that the action is complete and that the retribution is also determined. Also there is another kind of incomplete action in which the retribution is determined but the time to undergo the retribution is not. A complete action is one in which retribution and time are both determined. An incomplete action is one that is done through keeping precepts and a correct view, while a complete action is done through breaking precepts and holding deviant views. An incomplete action is done through belief in cause and effect, and 1071a complete action is done without belief in cause and effect. An incomplete action means that when evil is being done it is also 181

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surrounded by good, whereas a complete action is when evil is being done while aggravated by another evil. An incomplete action means that although one does various evils, one undergoes retribution in this world, whereas a complete action means that one does various evils in this world but undergoes the retribution in hell. An incomplete action is one that is done with proper thought, whereas a complete action is one that is done with improper thought. Also, an incomplete action means that the doer feels regret for it during the three periods of the day, whereas a complete action means that the doer does not feel regret for it during any of the three periods of the day. The same is true of the good. When a good action is done and completed, one receives retribution appropriate to the magnitude of the good action. "One's physical existence is derived from one thought. Once the body comes into existence, innumerable thoughts arise. The initial thought [in terms of human beings] is good. After the body comes into existence, two kinds of results arise, mixed, good, and nongood. This is the same for human beings and gods. The physical existence of beings in hell is derived from unwholesome thought. After their bodies come into existence, their thoughts are nothing but evil. The physical existences of ungry ghosts and animals are also derived from unwholesome thought. After their bodies come into existence, their thoughts are mixed with both good and nongood. The good or evil intermediate existence between death and rebirth is derived from good or evil thought. After the body comes into existence, it gains mixed retribution, either good or bad. From the time as an embryo to old age and death, one undergoes mixed retribution of good and nongood. Therefore a sutra says, 'There are four kinds of arma: namely, bad karma with bad retribution, good karma with good retribution, mixed karma with mixed retribution, and karma that is neither bad nor good resulting in no retribution.' The bad karma with bad retribution refers to the actions of beings in hell. The good karma with good retribution refers to the actions of ods in the realm of orm. Mixed karma with mixed retribution refers to the actions of gods in the desire realm, humans, animals, and hungry ghosts. And the karma that is 182

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neither bad nor good, resulting in no retribution, refers to the actions of those who have no afflictions.

"Good son, he who does not comprehend the cause and condition of arma will undergo birth and death for immeasurable lives. And why? Because he does not understand the cause and condition of karma. Even if he is bom in the heaven of neither thinking nor nonthinking, he will be reborn in the three evil realms after the blessings of a life span of ighty thousand years is exhausted. Good son, there is no modifier that is more powerful than thought. Thought shapes affliction, which in turn shapes karma. Karma shapes the cycle of existence. Because of reed, one seeks beautiful forms, sounds, and deportment. Because of hatred, one's voice becomes harsh and one behaves violently. As is hatred, so is stupidity. It is due to their karma that innumerable animals and hungry ghosts fall into the one hundred thirty-six hells of countless worlds. The same principle of karma applies to those who are born as men and gods. Likewise, innumerable sentient beings attain liberation because of their karma.

"Good son, the ten virtues can achieve three things: (1) they can keep afflictions away, (2) they can develop wholesome thought, 1071b and (3) they can increase morality. Likewise, three things can neutralize poison, namely, agada medicine, divine mantras, and real jewels. By cultivating well the practice of nonlaxity, having a correct view, and distinguishing good from bad, one can definitely cultivate the ten virtues. He who is lax, shameless, and faithless definitely creates the ten nonvirtues. There are three aspects to the ten karmas: (1) the means, (2) the root, and (3) the completion. Diligently paying respect and making offerings to parents, teachers, and monks, and greeting and speaking gently to the virtuous, are the means. After one has done [virtuous action], if one can cultivate oyful thought and does not regret it, this is called the completion [of he action]. To carry out [a virtuous action] with concentrated mind is called the root.

"Good son, there are three aspects to the ten karmas, superior, medium, and inferior. There are cases in which the means are superior, the root medium, and the completion inferior; or the 183

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1071c means medium, the root superior, and the completion inferior; or the means inferior, the root superior, and the completion medium. The ten karmas are linked to three dharmas—they are linked either with nongreed, nonhatred, and nonstupidity, or with greed, hatred, and stupidity. These ten karmas can be practiced either with precepts or without precepts.

"There are six occasions in which one gives up the precepts: (1) when the root of irtue is severed, (2) when one attains the two organs, (3) at the time of death, (4) at the time of taking bad precepts, (5) at the time of forsaking precepts, and (6) when the body is forsaken in the desire realm. Some people say that one loses the precepts when the Buddha Dharma is destroyed. This is not true. And why is it not so? One does not lose the precepts after having taken them and one does not obtain the precepts without having taken them. The disciplinary precepts refer to cutting off physical, verbal, and mental offenses. The meditative precepts refer to the four fundamental dhyanas and the four primary dhyanas. The four fundamental dhyanas, the first dhyana and the other primary dhyanas, are called the undefiled precepts. After death, never committing any evil in future lives is called the precepts of nonaction. To regulate the sense-organs, to cultivate proper mindfulness, and not to become lax with regard to the senses of sight, sound, smell, taste, touch, and mind are called the precepts of disciplining the organs.

"Why is it that the precepts are so named? Precept means a restriction that prevents all unwholesome dharmas. It also means a narrow pass that blocks unwholesome dharmas. Precept also means coolness, for it fights against the heat of affliction, not allowing it to enter. Precept also means upward, for it assists one to enter heaven, even as far as the unsurpassed way. Precept also means learning, that is, learning to subdue the mind [for] wisdom and the sense organs.

"Good son, some people may perfect one kind of precept, that is, the pratimoksa; or two kinds of precepts, [the previous one] in addition to the meditative precepts; or three kinds of recepts, [the previous two] in addition to the undefiled precepts; or four kinds 184

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of precepts, [the previous three] in addition to the precepts disciplining the organs; or five kinds of precepts, [the previous four] in addition to the precepts of nonaction. Good son, the pratimoksa can be taken in the present life, whereas the meditative precepts can be taken in the three periods [of past, present, and future]. Good son, if one can sincerely think of he faults of amsara and the merits of liberation and has a joyful mind at the time of taking precepts, one can attain the precepts of ction and nonaction at the same time, which last as long as one lives. If one's life is long, they last long; and if one's life is short, they last for a short time. The precepts of nonaction are lost for three reasons: (1) little adornment, (2) the mind being lax, and (3) the effort not being persistent. There are three reasons that a precept is not lost: (1) the power of the original vow, (2) persistent effort, and (3) sincere diligence. "Good son, excluding the ten virtuous karmas, the ten unwholesome karmas, the good precepts, and the incorrect precepts, there are actions not included in the precepts of ction. There are wholesome and unwholesome dharmas. They are of ither action or nonaction. Some people engage in both dharmas, those of action and those of nonaction. If one does good, at that very moment there is both action and nonaction. At the second thought both action and nonaction are completed. After the action [of doing something good], there is only nonaction and no action. For example, if a person has taken precepts but commits transgressions, he is doing two things in this present fife: acting on unwholesome dharmas and not acting on wholesome dharmas. His action and nonaction cease on two occasions: at the time when he finishes giving away his possessions and when he gives up unwholesome thought. Action is accomplished in two periods of time, the present and the future. Nonaction is accomplished in three periods of time.

"The meditative precepts are lost on two occasions: (1) when one regresses [in practice] and (2) when the root of virtue is severed. Another three occasions are: (1) when one dies, (2) when one regresses, and (3) when one is reborn in a higher sphere of existence. The undefiled precepts are lost on three occasions: (1) when one regresses, (2) when [the mind] turns from dullness to 185

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sharpness, and (3) at the time when one's good retribution reaches fruition. At the time of regressing or attaining a higher existence, the good karma of the mind is lost; and when the root of virtue is severed, the good karmas of body, speech, and mind are lost. Good son, he who is replete with the full precepts (i.e., prdtimoksa), the meditative precepts, the undefiled precepts, and the precepts of disciplining the organs comprehends the path of the ten karmas. "Good son, because of he ten karmas, the life span of sentient beings either increases or decreases. The shortest life span is ten years and the longest is immeasurable years. Those born in Uttarakaru have a life span of one thousand years, those in this world one hundred years, and those in the eastern and western continents [around Mount Sumeru] two hundred fifty years. If he life span in this world were immeasurable, the life span in those worlds would be immeasurable too. The life span [in the realm] of the Four Heavenly Kings is nine million years. Their [future] destination is not certain. The life span of the gods of the thirtythree heavens of the three world systems is eighteen million years. Their [future] destination is not certain. Those in the Yama Heaven have a life span of thirty-six million years. Their [future] destination is not certain. Except for the future bodhisattvas, those in the Tusita Heaven have a life span of seventy-two million years. Their [future] destination is not certain. The inhabitants of the Nirmanarati Heaven have a life span of ne hundred forty-four million years. Their [future] destination is not certain. The inhabitants of he Paranirmita-vasavartin Heaven have a life span of wo hundred eighty-eight million years. Their [future] destination is not certain. One year in the Paranirmita-vasavartin Heaven is equal to one day and one night in the hot hells. As in this world, thirty days make a month and twelve months a year. The inhabitants of the hot hells have a hfe span of two hundred eighty-eight million years^ Their [future] destination is not certain. One year in the Nirmanarati Heaven is equal to one day and one night in the Hell of ig Noise. Thirty days make a month and twelve months a year. The life span in this hell is one hundred forty-four million years. Their [future] destination is not certain. One year in the Tusita 186

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Heaven is equal to one day and night in the Hell of Small Noise. Thirty days make a month and twelve months a year. The life span in this hell is seventy-two million years. Their [future] destination is not certain. One year in the Yama Heaven is equal to one day and one night in the Uniting Hell. Thirty days make a month and twelve months a year. The life span in this hell is thirty-six million years. Their [future] destination is not certain. One year in the thirty-three heavens is equal to one day and night in the Black Rope Hell. Thirty days make a month and twelve months a year. The life span in this hell is eighteen million years. Their [future] destination is not certain. One year in the realm of the Four Heavenly Kings is equal to one day and night in the Equally Reviving Hell. Thirty days make a month and twelve months a year. The life span in this hell is nine million years. Their [future] destination is not certain. The life span in the Avici Hell is one kalpa and that in the Hell of Great Heat is half a kalpa. The life span in these two hells is fixed. Five hundred years in the world of human beings are equal to one day and night in the world of hungry ghosts. Thirty days make a month and twelve months a year. The life span [in the world of hungry ghosts] is fifteen thousand years. Their [future] destination is not certain. The life span of animals, except for Nanda and Upananda [dragon brothers], is not fixed. One year in the Avici Hell is equal to one day and night in the heaven of neither thinking nor nonthinking. Thirty days make a month and twelve months a year. The life span in this heaven is eighty thousand great kalpas, in the Heaven of Nonexistence sixty thousand kalpas, in the Heaven of Limitless Consciousness forty thousand kalpas, and in the Heaven of Limitless Space twenty thousand kalpas.

"He who arouses slight affliction and is attached to emptiness and meditative concentration will be reborn in one of the four heavens of he formless realm. The life span starts at ten years, then increases to eighty thousand years, and then decreases from eighty thousand back to ten. The time that it takes for this increasing and decreasing to occur eighteen times is called a middle-sized kalpa. The time that it takes to undergo three calamities of amine, three 187

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calamities of pestilence, and one calamity of weapons is called a small kalpa. The calamity of wind follows five cycles of the two calamities of flood and fire. The time that it takes to undergo five calamities of wind is called a great kalpa.

"When the calamity of weapons breaks out in Jambudvipa, people in the eastern and western continents give rise to hatred. When people in one continent become sick, people [in the other continent] develop headaches and become weak. When the price of grains rises [in one continent], people [in the other continent] long for food. There is no such misfortune in Uttarakuru. The life span increases because of nonkilling, and it decreases because of stealing. There are two kinds of calamities, namely, the calamity of flood and the calamity of fire. When the calamity of fire takes place, the beings in hells can be liberated if hey can exhaust their karmic retributions. If ot, they move to other big hells. Only when there are no sentient beings in the eight great hells of this world can it be said that sentient beings have been liberated from hell. Sentient beings in the four great seas can be liberated if they can exhaust their karma. If not, they move to other seas. Only when there are no sentient beings in the seas can it be said that they have been liberated from the seas. Fiveyo/anas below Jambudvipa is a Yama city which is seventy-five thousand yojanas in diameter. The hungry ghosts in this city can be liberated if hey can exhaust their karma. If ot, they move to another city ofYama's. Only when there are no sentient beings left in his cities can it be said that they have been liberated.

At the time when the calamity of ire takes place some people achieve the first dhyana because of personal causal conditions. They proclaim loudly, 'The first dhyana is tranquil. The first dhyana is tranquil.' Hearing this, people practice contemplation, and they all achieve the first dhyana. They immediately forsake their human bodies and are reborn in the first dhyana heaven. At the same time some inhabitants of he first dhyana heaven achieve the second dhyana because of personal causal conditions. They proclaim, The second dhyana is tranquil. The second dhyana is tranquil.' Others who hear this practice contemplation and achieve 188

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the second dhyana. They give up the physical existence of he first dhyana heaven and are reborn in the second dhyana heaven. At that time, there is not even one sentient being left in either the Avici hell or the first dhyana heaven.

"Good son, outside of the four continents is the Yugamdhara where there are seven suns. Because of the blessing and virtue of the inhabitants, only one sun appears. Depending on it, grains, grasses, and trees are able to grow. But when the calamity of fire takes place, the seven suns all appear and bum up all grains, grasses, trees, mountains, rivers, the earth, and Mount Sumeru all the way up to the first and second dhyana heavens. The sentient beings are frightened when seeing the fire. Among the sentient beings, those born earlier in the heaven say to those born later, 'Do not be afraid. We have seen fire like this before. It will stop and not extend to here.' The heat will last as long as it takes to go a cycle of the life span's increasing from ten years to eighty thousand years and decreasing from eighty thousand years to ten years. After that, rain pours heavily from the middle dhyana heaven. After one cycle of he life span's increasing and decreasing, because of sentient beings' karma, seven layers of clouds emerge from it to hold the water. The rain stops and a screen like rich milk grows on the surface of the water. Gradually, Mount Sumeru emerges from the center of the four continents. The water is naturally full of all kinds of seeds. At this time someone from the second dhyana heaven exhausts his blessings and shortens his life span. Because of his karma, he falls into the world, where he enjoys a long life and self-illumination. After staying in solitude for a long time, he becomes distressed and has this thought, 'I am now all alone. If I still have any blessings, I hope someone will be born here to keep me company.' After he has this thought, those in the second dhyana heaven who have exhausted their blessings and whose life spans are coming to an end are reborn in this world due to the causes and conditions of their karma. Seeing this, he is happy and thinks, 'These people have been transformed by me. I created them, and I have controlling power over them.' Each of these people also thinks, 'I was transformed by him. He created us, 189

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and he has a controlling power over us.' Because of this, all sentient beings give rise to the view of self.

"Good son, it is all because of the causal conditions of the ten karmas that the [five] aggregates, the realms, the sentient and insentient worlds, and so forth come into being. Good son, there are two kinds of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to observe the path of he ten karmas, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions." 190