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T2348 The Essentials of the Vinaya Tradition and The Collected Teachings of the Tendai Lotus School

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Eighth Question

The Essentials of the Vinaya Tradition

Eighth Question

In what ways do the threefold precepts differ, and in what ways are they similar, within the various teachings?

Answer: The scriptures give the basic teachings of these principles. In essential outline they are explained in the Ying-lo-penyeh-ching. The Abhidharma literature has produced an expanded commentary and an analysis of these precepts, the nature of which is exhaustively probed in the Yu-ch'ieh-lun.

Both texts of the Shan-chieh-ching were preached by the Tathagata himself. Maitreya, being entrusted with this teaching, taught the Yu-ch'ieh-lun; hence the Yu-ch'ieh-lun is completely identical to the Shan-chieh-ching.

The She-ta-ch'eng-lun and the Ch'eng-wei-shih-lun are completely identical to the Yu-ch'ieh-lun in that the various teachings of the precepts that embrace all the good dharmas and that embrace all sentient beings do not vary [in the two texts]. However, the precepts that embrace all the rules of discipline taught in the Ying-lo-pen-yeh-ching and in the Yu-ch'ieh-lun differ [from one text to the other]. The differences are as follows. In the Ying-lo-pen-yeh-ching, the ten major precepts constitute the precept that embraces all the rules of discipline. The first four major precepts are practiced in common [with the sravakas], while the latter six are practiced not in common but exclusively by the bodhisattva. In the Yu-ch'ieh-lun [the precepts practiced by] the seven groups of persons who make up the Sangha constitute the precept that embraces all the rules of discipline. These are practiced in common with the sravakas and are identical to the former four major precepts and various other minor items. 32

Eighth Question

The precept that embraces all the rules of discipline in the Ying-lo-pen-yeh-ching is as quoted above. The precept that embraces all the rules of discipline in the Yii-ch'ieh-lun is as quoted in volume forty of that work: "The precept that embraces all the rules of discipline is the rules of discipline leading to separate deliverance [i.e., the pratimoksa-sila] for the seven groups of persons who make up the Sangha, as undertaken by all bodhisattvas. These are the precepts for bhiksus, bhiksunis, siksamanas, sramaneras, sramanerikas, upasakas, and upasikas. "These seven groups are based upon the two divisions: laity and monastics.

"In this way, know then that this is called the precept that embraces all the rules of discipline of the bodhisattva." These are precisely the same as those precepts for the seven groups of persons who make up the Sangha, as undertaken by the sravakas.

The threefold precepts in the Chan-ch'a-ching are the same as those in the Yu-ch'ieh-lun. The precept that embraces all the rules of discipline in the threefold precepts is made up of the precepts for the seven groups of persons that make up the Sangha. However, the [Chan-ch'a-ching] also teaches the ten fundamental precepts of the bodhisattva, which are the ten major precepts [mentioned above]. This constitutes the precept that embraces all the rules of discipline [In this respect, this text] is exactly the same as the Y ng-lo-pen-yeh-ching.

Ninth Question

The Essentials of the Vinaya Tradition

Ninth Question

The precept that embraces all the rules of discipline [that is] taught in the Ying-lo-pen-yeh-ching and the one taught in the Yu-ch'ieh-lun differ. What is the reason for this? Answer: The teaching of the Ying-lo-pen-yeh-ching is about Absolute Truth, while the Yii-ch'ieh-lun is about Conventional Truth.

Within the precept that embraces all the rules of discipline, there are precepts that pertain to the three kinds of action [of body, speech, and mind].

The precepts of body and speech are held in common [with the sravakas], but the precepts pertaining to mental action are not held in common with the sravakas [i.e., are unique to Mahayana bodhisattvas].

The precept not held in common with the sravakas is the precept for the automatic ceasing of evil.

In the Ying-lo-pen-yeh-ching it is taught that the precept that embraces all the rules of discipline fully contains these three aspects of action. The precept that embraces all the rules of discipline [that is] taught in the Yu-ch'ieh-lun belongs to the precepts held in common with the sravakas.

Therefore the precept that pertains to mental action is included in which group [of the threefold precepts]?

The purport of the Wei-shih-shu by the Tz'u-en master K'ueichi was to clarify the difference between those precepts held in common and those not held in common with the sravakas. K'ueichi judged that those precepts [that are] held in common constitute the precepts that embrace all the rules of discipline, while the precept for the automatic ceasing of evil [i.e., the precept unique to Mahayana bodhisattvas] is included within the second of the 34

Ninth Question

7c threefold precepts, the precept that embraces all good dharmas. This is because the precept that embraces all good dharmas is common to the three aspects of action, for its principles are broad and all-encompassing; and because [the two precepts] to embrace all good dharmas and to embrace all sentient beings are not held in common with the sravakas.

Based upon the Absolute Truth, however, behind the precept to embrace all the rules of discipline, as it is not held in common with the sravakas, the precept for the automatic ceasing of evil is included within the category of the precept to embrace all the rules of discipline.

For this reason, the principle is identical to that taught in the Ying-lo-pen-yeh-ching. The precept that pertains to mental action is identical to the four major precepts in the Yii-ch'ieh-lun: namely, those precepts that follow [the prohibition against] "praising oneself and slandering others." In addition to these four major precepts, this text also teaches forty-two minor precepts. [There may be forty-three, -four, or -five interpretations of the minor precepts according to different interpretations.] They are all, however, the precepts of bodhisattvas and are not held in common with sravakas. Tun-lin, by way of commentary, says, "The four parajikas and the forty-two minor precepts of the bodhisattvas are all included either in the precept that embraces all good dharmas or in the precept that embraces all sentient beings. This precept [i.e., that embraces all good dharmas] was set up in this way. This is not the precept that embraces all the rules of discipline." The master T'aehyon judged that the four major precepts not held in common with the sravakas constituted the basis of the threefold precepts, and that they were included within all of these threefold precepts.

The Hsien-shou master Fa-tsang has two explanations concerning the ten major precepts of the Fan-wang-ching.

First, reasoning from the position of the Absolute Truth, these ten major precepts are included within the precept that embraces all the rules of discipline, as both [precepts] are designed to put an end to evil.

Tenth Question

The Essentials of the Vinaya Tradition

Second, from the standpoint of commonly held principles, they are contained within all the threefold precepts. That is, if one does not violate any one [of these major precepts], then they are included within the precept that embraces all the rules of discipline; if one practices them to put [a stop to] the ten evil deeds, then they are included within the precept that embraces all good dharmas. If these two precepts are the means by which to convert all sentient beings, and if they are self-initiated action, then they constitute the precept that embraces all sentient beings. 36

Tenth Question

How do the forty-eight minor precepts taught in the Fan-wangching differ from, and how are they similar in aspect and in practice to, the forty-four minor precepts taught in the Yii-ch'ieh-lun? Answer: The minor precepts of the Yii-ch'ieh-lun largely [concern] those in monastic life, while the minor precepts of the Fanwang-ching are common to both monastics and laity. Some of the minor precepts in this [the Fan-wang-ching] scripture and in this [the Yii-ch'ieh-lun ] commentary are the same, and some are different.

The minor precepts of the Yii-ch'ieh-lun are legislated within the two precepts that embrace all good dharmas and that embrace all sentient beings. This commentary is similar to this scripture in the [above] latter two groups of precepts.

The precept that embraces all good dharmas legislates offenses against the six paramitas; the precept that embraces all sentient beings legislates offenses against the fourffold means for the salvation of all sentient beings.]

The Hsien-shou master Fa-tsang, Uijok, Fa-hsien, and Shengchuang all made correspondences between the minor precepts of the Fan-wang-ching and those of the Yii-ch'ieh-lun. All those items that do not correspond are all thus distributed, and all the other items, be they existent or not, are all specifically amplified upon and explained.

As in the case of the scripture's [i.e., the Fan-wang-ching's] precept against not paying respect to an elder, which corresponds to the third precept in the commentary [i.e., the Yii-ch'ieh-lun], the precepts against not confessing and repenting correspond to the seventh precept in the commentary; the precept against not being able to preach the Dharma corresponds to one portion of the third 37

Eleventh Question

The Essentials of the Vinaya Tradition

precept of the commentary; the precept against not hearing the scriptures and the Vinaya corresponds to the thirty-second precept in the commentary; the precept against turning one's back on orthodoxy and embracing heresy corresponds to the twentyseventh precept in the commentary; the precept against ignoring sickness and pain corresponds to the thirty-fifth precept of the commentary; the precept against a pupil rebelling against what he has been taught corresponds to the thirty-sixth precept in the commentary; the precept against begrudging the Dharma corresponds to the sixth precept in the commentary; the precept against having an ignorant person as one's teacher corresponds to the eleventh precept in the commentary; the precept against not being able to save all sentient beings corresponds to the fifteenth precept in the commentary.

Such are the characteristics [of the precepts]. We have given them in this abbreviated manner for fear of being prolix. Such precepts as those against the consumption of alcoholic 8a beverages, meat, and the five strong seasonings are not in the commentary.

Further details may be known by referring to the texts themselves.

Eleventh Question

The eighty thousand rules of conduct, as mentioned in both the Fan-wang-ching and the Ying-lo-ching, are included within which of the threefold precepts?

Answer: The eighty thousand rules of conduct are an elaboration of the ten major precepts. They adorn these basic major precepts and cause them to be more strongly upheld. They are entirely the same as the precept that embraces the two hundred fifty precepts [of the monastics]. In type, these precepts belong to the four basic major precepts; they adorn the major precepts and thus clarify these basic items.

Twelfth Question

The Essentials of the Vinaya Tradition

Twelfth Question

If this is the case, then the two hundred forty-six precepts [of the Ying-lo-ching\ should be contained within the eighty thousand rules of conduct, as they adorn the former four major precepts. Answer: Whether they are thus contained or not is difficult to know, as they have not yet been transmitted [to China or Japan], As for whether [the eighty thousand rules of conduct and the two hundred forty-six precepts] are the same or different, both these [positions] cannot be objected to.

Thirteenth Question

Do the forty-four minor precepts of the Yii-ch'ieh-lun therefore correspond to an elaboration of the latter four major precepts? Answer: If one closely examines the text, these principles should be there. However, this question has not been decided, as there are many differences of interpretation.

Here, the latter four major precepts belong to the latter two [of the threefold pure precepts]; it is because of this that we arrive at this decision in this question and answer. If the latter four major precepts belonged to the precept that embraced all the rules of discipline, then they would not be able to be included in the teachings of the Yu-ch'ieh-lun.

Nevertheless, the Hsiian-yun master Tao-shih, on the basis of the Ti-ch'ih-lun, decided that the latter four major precepts constitute the precept that embraces all the rules of discipline. This would be [just as is taught in] the Ying-lo-pen-yeh-ching. On the basis of this, we may know that any elaboration of the latter four major precepts is entirely different from the fivefold division [in the precepts] of the sravakas, as it is the teaching of precepts not held in common with the sravakas.

The precepts that are elaborations upon the former four major precepts contain precepts not held in common with the sravakas, as these former basic major precepts themselves are of a teaching not held in common with the sravakas.

"One needle, one blade of grass" is legislated and this [precept against stealing] constitutes a major parajika rule. Anything that destroys life in the six realms of rebirth [is the subject of a] parajika rule.

Fourteenth Question

The Essentials of the Vinaya Tradition Worldly gossip is legislated to constitute a major parajika rule. In this way [bodhisattva precepts] differ from the precepts of the sravakas.

8b Fourteenth Question

Fourteenth Question

In the Yao-shih-ching it speaks of the four hundred precepts of the bodhisattva. What are they?

Answer: In his Yao-shih-ching shu, Tun-lin says: [A]s to the meaning of the four hundred precepts of the bodhisattva, in the [Liu-] Sung dynasty text it speaks of "twenty-four precepts of the bodhisattva Good Faith." It also says, "As for the bodhisattva's precepts, the Sui dynasty text speaks o f'one hundred four precepts.'"

In I-ching's translation of the scripture, it speaks of "the four hundred precepts of the bodhisattva." When the Liu Sung text says "the twenty-four precepts," it means that the bodhisattva Good Faith is a woman householder, as taught in the Shan-hsin p 'u-sa-ching and the Chou hsiao-chou-ching.

In the second volume it says, "[A]s for the bodhisattva precepts, they are the bodhisattva precepts of monastics." Both the T'ang and Sui dynasty texts do not specifically explain this; we can only say that they explain laymen's precepts. The T'ang dynasty text says, "the four hundred precepts."

The master Fa-tsang said, "The bodhisattva precepts have as their basis the ten virtues. The ten virtues are the five faculties, faith, etc., the three roots of good, lack of greed, etc., as well as humility and timidity; altogether these form the ten virtues. Each of the ten virtues passes through these ten, and thus they constitute one hundred. Each of these has four aspects: (1) the self-keeping of these precepts, (2) the other-keeping of these precepts, (3) praise, and (4) sympathetic joy. In this way, they make up four hundred precepts." 43

Fifteenth Question

The Essentials of the Vinaya Tradition

The Sui dynasty scripture speaks of "one hundred four precepts," as this has been mistakenly written and the character "four" has been placed on the bottom. However, this is not the orthodox teaching; we do not yet know what is decidedly true.

The master Fa-tsang imagined four hundred precepts. This Fatsang is the Hsien-shou master. This should be the so-called "bodhisattva Vinaya Pitaka" passage, yet this passage occurs nowhere in the Fan-wang-ching shu [of Fa-tsang]. That passage of Fa-tsang's comments upon the precepts of the various teachings in a general manner. There are many [instances] in which this passage is referred to in the Fan-wang-ching shu. Although this quotation says that "we do not yet know what is decidedly true," we may provisionally take this definition to [describe] the characteristics of the practice [of the four hundred precepts in the Yao-shih-ching], as there are no variant characteristics given in the commentaries of any other masters.

Fifteenth Question

Minor bodhisattva precepts are taught in various other teachings. In general, how many differences are there in their number and in their characteristics?

Answer: The Hsien-shou master, Fa-tsang, explained the characteristics of the minor precepts in his tenfold teaching. These are the forty-four minor precepts of the Yii-ch'ieh-lun and the Ti-ch'ih-lun. The P'u-sa-nei-chieh-ching has forty-two minor precepts. The Shan-sheng-ching has, in addition to its six major precepts, some twenty-eight minor precepts.

According to the Vaipulya [i.e., miscellaneous Mahayana] scriptures, there are, besides the twenty-four precepts, twenty-five types [of minor precepts] that legislate against what is not to be done. All the scriptures after the above P'u-sa-nei-chieh-ching largely contain precepts of the laity. The Yu-ch'ieh-lun and the Ti-ch'ih-lun largely contain precepts of the monastics. The forty-eight minor precepts of the Fan-wang-ching make up one hundred precepts when they are analyzed in more detail within this scripture. These two [divisions, i.e., into forty-eight and into one hundred precepts] are those that are kept by both laity and monastics.

The eighty thousand [i.e., the eighty-four thousand] rules of conduct have a separate chapter; there may be one h u n dred thousand as in the She-ta-ch'eng-lun, which quotes the Vinaya-ghosalasutra; or there may be a number ten times the number of [grains of] dust or sand, as is taught in the Ta-chih-tu-lun. If, however, we rely upon a general, inclusive [definition of all such minor precepts], then the precepts of the sravakas taught in the Vinaya Pitaka consist of 2 4 6 precepts, 3 4 0 precepts, a n d 45

Sixteenth Question

The Essentials of the Vinaya Tradition 500 precepts, within which are the sixty thousand or the one hundred twenty thousand minute precepts. These are all of the bodhisattva's precepts that are held in common with the sravakas. Such is the practice of the precept that embraces all the rules of discipline. 46

Sixteenth Question

As for the various masters in China who studied the Mahayana and who, understanding the Vinaya Pitaka, kept the precepts and spread its teaching, did these masters rely upon the "general receiving of all of the threefold precepts" or upon the "separate receiving of the precept that embraces all the rules of discipline"? Answer: All the various masters of the past have relied upon the "separate receiving" in their keeping of the Vinaya Pitaka and in their propagation of the precepts.

In this tradition the Mahayana is studied, and the various masters have spread the teachings as was appropriate, so that their practices have been indefinite.

Their precepts are the threefold marvellous precepts, and their teachings on meditation and wisdom are of existence, emptiness, and the middle path.

It is solely the precept that embraces all the rules of discipline [and which is received in the "separate receiving"] that spreads the Vinaya Pitaka. All the various masters of the past have [belonged to the] group [that has advocated this].

Seventeenth Question

8c The Essentials of the Vinaya Tradition

Seventeenth Question

Who is regarded as the chief master of this Vinaya tradition? Answer: It is Tao-hsuan of Mount Chung-nan, the bright shining bodhisattva possessing Dharma-wisdom, who is regarded as the chief master of the Vinaya tradition. This master of Mount Chung-nan, Tao-hsuan, was born during the Sui dynasty and spread his converting influence during the T'ang dynasty. He was a bodhisattva who spread the scriptures by means of the four supports, a patriarchal master who kept the Vinaya during the three periods of life. Living on Mount Chung-nan, he greatly spread the Vinaya Pitaka. He was foremost in converting and embracing all sentient beings and in keeping the precepts. His name flew to India in the west, and his fame bounded to eastern lands. He completely probed the profound depths of Mahayana principles. By writing a commentary on the Lotus Sutra, he spread forth the One Vehicle. By preaching on the Parinirvanasutra, he spread the school of Buddha nature. By lecturing on the Lankavatara-sutra, he revealed the principles of consciousness only. By mastering the She-ta-ch'eng-lun, he manifested its perfect principles. In commentaries he probed the Ch'eng-shih-lun, and in the Vinaya he spread the Fourfold [Dharmaguptaka Vinaya]. He served as a model [of conduct during the Period of] the imitation teaching, and he upheld the Dharma bequeathed by the Buddha.

In setting up a teaching, in explaining this tradition, and in showing forth its nature and teaching its function, he was so vast it is hard to think of him, so awe-inspiring it is impossible to calculate concerning him.

Eighteenth Question

How did the chief master of the Vinaya tradition, the great master of Mount Chung-nan Tao-hsiian, divide and classify the various teachings of the Buddha, and how did he propagate the Vinaya Pitaka?

Answer: The blessed elder of Mount Chung-nan established this tradition by a doctrinal classification of four teachings. He relied upon conditions according to what was appropriate, and the permutations of his teaching were many and varied. Nevertheless, this master's intention lay in nothing other than the principles of the three insights and the three traditions.

As for the teaching of conversion, it is [the three insights of] nature, characteristic, and consciousness only, the insight into and understanding of which probe the most profound.

As for the teaching of legislation, it is [the three traditions] of existence, emptiness, and the perfect tradition, within which the nature of the precepts completes all reasoning.

The three insights are truly [i.e., are primarily] concerned with meditation and wisdom, but in addition include the nature of the precepts. The three traditions are truly concerned with the nature of precepts, but in addition include insight and understanding If, however, we were to make a more direct classification, then the three traditions are the learning of the precepts, in which both the Mahayana and the Hinayana are made manifest; the three insights are the learning of meditation and wisdom, in which both the partial and the full teachings are illumined. The three learnings of the Hinayana and the three learnings of the Mahayana definitely have both their differences and their similarities since they are Mahayana and Hinayana. The doctrinal 49

The Essentials of the Vinaya Tradition

classification of the master Tao-hsiian probes all principles to the utmost.

If we should rely upon [classification to determine whether the teachings of the three insights and the three traditions are] equal, we must say that they are [rather classified into] subordinate versus primary teachings. Nevertheless, the three insights include the three learnings of both the Mahayana and the Hinayana, and the three traditions include both the partial and the full teachings. This definition is in reference to the teaching of the Buddha during his lifetime.

According to the purport of the master Tao-hsüan, [this doctrinal classification] lies solely within the Mahayana. The nature of the precepts in the perfect tradition is the learning of the precepts [one of the three learnings so-called] of the Mahayana. Perfect insight into consciousness only is the [learnings of] meditation and wisdom in the Superior Vehicle. It is with such opinions that Tao-hsüan propagated and transmitted the Vinaya Pitaka.

One should remember that the principles of the nature and of the practice, etc., of the precepts within the Fourfold [Dharmaguptaka] Vinaya tradition all go to create the perfect, unhindered marvellous precepts. By means of the deep the shallow is determined, by means of the superior the inferior is determined, by means of the broad the narrow is embraced, and by means of the perfect the partial is embraced.

Perfectly sudden, perfectly interpenetrating, it is the teaching of perfection. Consciousness only, mind only—such principles as these probe widely into the nature [of all things]. Being most profound, they exhaust the mysterious.

Differing doctrinal classifications have been numerous in different ages. Some have maintained that the three wheel [turnings] embrace all of the Buddha's teaching; some, that it is the two teachings of converting and of action [that do]. Some have maintained that converting and legislating embrace all of the teaching; some, that it is the two teachings of legislating and permitting. 50

9a Eighteenth Question

Some maintain that Buddhism is the two teachings, gradual and sudden; the two Pitakas of the Mahayana and the Hinayana; the three Pitakas, the four Pitakas, or the eight Pitakas. Some quote the doctrines established by others, and some proclaim doctrines established by themselves. Some speak of the Vinaya tradition [as belonging] to the Hinayana; some [say] that it is common to both the Mahayana and the Hinayana. Some speak of the Vinaya tradition [as belonging] to the teaching of legislation only; some [say] that it is common to the teachings of conversion and legislation. Such principles are numerous, and the calculations are many.

According to the age, persons have classified the Vinaya tradition and have thus promoted the Great Way [i.e., the Mahayana], 51

Nineteenth Question

The Essentials of the Vinaya Tradition

Nineteenth Question

How many scriptures generally constitute the basic teachings of the Vinaya tradition? How are they classified? Answer: It was the belief of the chief master Tao-hsuan that the Mahayana was unique and ultimate, transcendent, superior, and both broad and profound. [It was by] relying solely upon the mutually interpenetrating scriptures of this, the One Vehicle, that Tao-hsuan first conceived the thought of Enlightenment, thus studied and practiced, and kept [these precepts]. It is the Lotus, the Parinirvana, the Lankavatara, and the She-ta-ch'eng-lun that constituted his practice and the basis of his propagation of the teaching. This highest Way of the One Vehicle is none other than the three learnings, which successively, one after the other, will speedily lead one to Buddhahood. The learning of discipline in the Mahayana is constituted in toto by the threefold pure precepts because within these threefold pure precepts all practices [relating to discipline] are embraced. All precepts taught within the various Mahayana teachings are taken to constitute the teaching that is the support [of the Vinaya tradition], [Examples are] those various places where the precepts are taught in the Fan-wang-ching, the Ying-lo-ching, the Shan-chieh-ching, and the Shan-sheng-ching; and in the Ti-ch'ihlun, the Yii-ch'ieh-lun, the Shih-ti-ching-lun, and the She-tach'eng-lun. Those aspects of practice within the precept that embraces all the rules of discipline held in common with the sravakas are completely identical with those aspects of practice taught in the various Vinaya Pitakas. Therefore, in order to establish these actions [of the Mahayana precepts], the Vinaya Pitaka is thus quoted and used.

Nineteenth Question

Among all the various Vinaya Pitakas of he Hinayana, the one truly used is the Fourfold [Dharmaguptaka] Vinaya, which, in addition, has points in common with all the other texts [of the Hinayana Vinaya Pitaka].

Because of this, then, we may say that the teachings of the Vinaya tradition are a collection and an anthology of those precepts taught in both the Mahayana and Hinayana Pitakas, which make up the [present] tradition of precepts and Vinayas. With respect to the practices [of the Vinaya tradition], we may say that the full teachings of consciousness only, the one, true Mahayana, the marvellous traditions of perfection and suddenness, constitute the basis [of this Vinaya tradition]. It is the precepts and the Vinayas of the Ultimate One Vehicle that are upheld. Thus the practices of he Vinaya Pitaka used [by this tradition] are all the highest, unhindered traditions of he Mahayana. This is what is called the scriptural classification of the Vinaya tradition.

In the broad outlook of the One Vehicle, there is basically no distinction between Mahayana and Hinayana, as persons with a Hinayana capacity are basically of the One Vehicle; the teaching, the principles, the practice, and the result contained within the Hinayana are essentially those of the One Vehicle. For this reason, the Vinaya tradition is the perfect and sudden Mahayana. Both broad and deep, it is an unhindered great storehouse. In the past, Buan sojo (archbishop) of the Toshodai-ji composed, by imperial order, the three volume Kairitsu-denrai-ki, thus determining the doctrinal classification of the Vinaya tradition. This text says:

Question: Is the Vinaya tradition included within the Mahayana or the Hinayana teachings?

Answer: The learnings of all the various precepts are taken as a whole to constitute this one tradition. In our land [i.e., Japan], there have only been bodhisattva [i.e., Mahayana] Vinaya masters; there have never been any who, because of clinging to false views, perceived only the Hinayana.

The Essentials of the Vinaya Tradition

In general, all the precepts in both the Mahayana and the Hinayana are brought together and are named the One Mahayana Vinaya tradition. They largely correspond to the profound thoughts of the Yogacarabhumi.

The chief master Tao-hsiian, in his preface to the Commentary on the Karma-vacana [Ritual], said, "During the lifetime of the master, his idea was to save the one person. The apparent intent of his great teaching consists in revealing the one principle." The "one person" is the oneness of those persons, namely, those who may be transported [to Enlightenment]. The "one principle" is the oneness of all principles. The "great teaching" is the 9b oneness of all teachings. All practices are embraced within the teaching, and the result [i.e., Enlightenment] is embraced within the principle.

"Practice" as related in the [above mentioned] preface means both the practice of stopping evil and the doing and maintaining of good. "Result" means the ultimate result of the most superior Enlightenment as quoted in the Hua-yen-ching.

In volume six of the Nei-tien-lu [a catalogue of Buddhist texts], it says, "In what is generally called the Mahayana, there is no teaching that is not embraced; on the basis of this, we must say that there is no separate Hinayana."

In the Chia-hsiang master Chi-tsang's Nieh-p'an shu (Commentary on the Parinirvana-sutra), quoting the teachings of the Hsing-huang master Fa-lang, it says, "Basically there are no Hinayana precepts; there are only Mahayana precepts."

Speaking more broadly this is precisely the meaning of "In all the Buddha-lands within the ten directions there is only One Vehicle; there are not two, there are not three—with the exception of the teaching of expedient means."

Now then, the explanation propounded by the Nan-shan master, Tao-hsiian, is also thus. Hence in his Commentary on the Karma-vacana [Ritual], as well as in his Nei-tien-lu, he quotes the passage "the Buddha-lands visible within the ten directions . . ." from the Lotus Sutra in order to establish his teaching of the precepts of the Unique One Vehicle.

Nineteenth Question

The principles of the Hsiang-hsiang master, Fa-tsang, and the Ch'iu-lung master, Yiian-hsiao, are also the same [as the above]. From ancient times up to the present [these teachings have been considered] the Ultimate One Vehicle. The teachings of the precepts are likewise only the precepts of the One Vehicle. For the sake of all those of Hinayana capacity, portions of the Mahayana are pointed out [to them as Hinayana], but those of Mahayana capacity see that this basic teaching has always been the One Vehicle.

In the T'an-hsuan-chi by the Hsiang-hsiang master, Fa-tsang, a passage from the Scripture Preached in Response to a Request by Mahjusri is quoted: "The eighteen sects of the Hinayana as well as the original two [sects, the Sthaviravada and the Mahasanghika] all emerged out of the Mahayana."

The Kuryong master, Wonhyo of Haedong, only explains the principles of the precepts of the Unique, One Mahayana in his Commentary on the Srimala-devi-sutra.

The Nan-shan master, Tao-hsiian, in his Commentary on the Pratimoksa, quotes only the passage, "The eighteen as well as the original two [sects of Buddhism] all emerged out of the Mahayana."

These various principles [given above] are of one flavor and are equal one with the other.

In volume one of Tao-hsiian's Hsing-shih-ch'ao, the author profoundly demolished [the opinion that would] recognize the precepts and the Vinaya as being Hinayana. In this work he sets up the theory that in principle there is no gulf between the Mahayana and the Hinayana, and that enlightened understanding lies in the mind, not merely in the teaching. In his preface to the Chiao-chieh-i, Tao-hsiian again demolishes those who hold the Vinaya to be Hinayana.

Know then that the tradition of the precepts as established by the Nan-shan master, Tao-hsiian, is the ultimate [tradition] of the Higher Vehicle, the purport of the One Vehicle, the perfect interpenetration of ultimate consummation, and a great store of the precepts.

Twentieth Question

The Essentials of the Vinaya Tradition

Twentieth Question

For what reason did the Tathagata appear in the world and legislate the precepts?

Answer: The Tathagata, in accord with the needs of the world, legislated the precepts and the Vinaya in order to cause all sentient beings to experience the ultimate result which is Enlightenment. The bodhisattva generates the mind of Enlightenment, and, having Buddhahood as his aim, practices the ten thousand practices, benefitting himself and others.

The three learnings in the Mahayana form a gradual ascension. Of these three, one first decorates himself with the learning of the threefold precepts. Only afterwards can one succeed in the learnings of great meditation and great wisdom. When these threefold precepts are perfected, the result is that the three bodies [of the Buddha] are attained. But as for meditation and wisdom, only when there is need do they combine with the threefold precepts.

The bodies, the Dharma Body, the Recompense Body, and the Transformation Body, are the Absolute and the Ultimate. If we speak generally of why it is that the Tathagata taught the threefold precepts, we say that it was to cause all sentient beings to return to the source from whence they came. If we speak specifically, we should say in short that there were ten reasons.

First, it was because he desired to reveal the marvellous result that is the three bodies of the self-enlightenment of the Tathagata, in order that all sentient beings should believe, understand, practice, and be enlightened to it.

Second, he wished to cause sentient beings to realize the three causes of the Buddha nature inherent in their own minds.

Twentieth Question

Third, it was in order to cause sentient beings to produce the three minds. The three minds are a straightforward mind, a profound mind, and a mind of great compassion. The three minds in this order are the cause of the ultimate result. Fourth, it was in order to cause sentient beings to realize the great outstanding qualities of the nature, characteristics, and function of the Absolute.

Fifth, it was in order to cause sentient beings to [engage] in the three types of marvellous practice: the cutting off of evil, the cultivation of good, and the saving of all sentient beings. Sixth, it was in order to cause sentient beings to fulfill the three "transferences of merits," namely, the transference of merits to reality [i.e., to help achieve one's own Nirvana], the transference of merits to bodhi [i.e., to strengthen one in the quest for Enlightenment], and the transference of merits to all sentient beings [i.e., to aid them in their quest for Nirvana].

Seventh, it was in order to cause sentient beings to be enlightened in part to the three bodies [of the Buddha].

Eighth, it was in order to cause sentient beings to attain the Buddhahood of the perfect three bodies [of the Buddha]. Ninth, it was in order to cause sentient beings to experience the qualities of the Dharma Body, prajna, deliverance, the cutting off [of delusions], wisdom, and compassion.

Tenth, it was in order to cause sentient beings to cut off and remove the three hindrances, passions, actions, and evil rebirths, both inside and outside of the three realms [of desire, form, and nonform].

The teachings of the threefold precepts taught in all the Mahayana teachings, such as the Fan-wang-ching, etc., are as given above. These are the teachings of the "general receiving" of all of the threefold precepts.

The teachings of the "separate receiving" of the first of the threefold precepts are none other than the teachings of all the Vinayas.

In the case of the Fourfold [Dharmaguptaka] Vinaya, it was in order to cause the complete extirpation of the three poisons [of 57

Twenty-first Question

The Essentials of the Vinaya Tradition

greed, anger, and ignorance] that the learning of the precepts was legislated. This was done in order that the undefiled Way of saintliness might be attained; it was not in order that worldly fortune or pleasures might be obtained.

An ultimate result (i.e., Enlightenment) in the Hinayana completely cuts off the hindrance of passions. The bodhisattva also completely cuts off the hindrance of passions. The Enlightenment inherent in those rules [of discipline] undertaken in common with the sravakas must of necessity be obtained and understood. Those precepts that are not undertaken in common with the sravakas and that provide for the automatic stopping of evil are those dharmas that by themselves cut off passions.

These dharmas thwart the ten [evil] deeds and crush the two hindrances; they cut off the seeds of the two hindrances and remove any influences of the two hindrances. The precepts undertaken in common, and those not undertaken in common, the general practice and the separate practice, these fuse together and mutually establish [one another]; and the great event [i.e., the attainment of Buddhahood] is perfected.

Twenty-first Question

What are the characteristics of the previously mentioned teaching of the three insights of the grand master of Nan-shan, Tao-hsiian? Answer: The three insights are first, the teaching of the emptiness of nature. A perception of this principle of emptiness puts an end to belief in the soul and in dharmas. Those with Hinayana natures are dull and are unable [to perceive] "emptiness-in-identity." Although the belief in a permanent personal nature is destroyed, belief in the permanent nature of dharmas is only set aside. But as regards the emptiness of the dharmas and of the self, this teaching regards emptiness as its major principle.

Due to the insight and understanding of this teaching, the defilements are extirpated, one is enlightened to the principles of extinction, and one obtains the result of each one of the three vehicles. This teaching is [made up of] the four Agamas and other works; the Mahasanghika Vinaya, the Fourfold [Dharmaguptaka] Vinaya, and other works; and the Abhidharma-kosa, the Ch'engshih-lun, and other commentaries. All the various teachings of the Hinayana are embraced in this [teaching].

Second, the teaching of the emptiness of characteristics. This destroys the belief in the characteristics of the soul and of dharmas. The nature and characteristics of the soul and of dharmas [believed in] by non-Buddhists and by common persons are [seen to be] eternally "identical-with-emptiness." This teaching is the teaching, principles, practice, and result of the minor bodhisattvas. This is all in the prajha-paramita scriptures as well as the commentaries on these texts. It is taught that characteristics are empty. This is none other than the insight into and the 59

Twenty-second Question

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understanding of emptiness. All such scriptures are embraced within this teaching.

Third, the teaching of consciousness only. All the various dharmas are in their outward appearance basically nonexistent. In reality, only consciousness exists. Nature and characteristic are perfectly interfused.

This is the most profound, most marvellous practice of the great bodhisattvas. This is all in the perfectly ultimate, most subtly marvellous scriptures, Vinayas, and commentaries of the Mahayana, such as the Hua-yen, Lahkavatara, Lotus, Nirvana, She-tach'eng-lun, and others. All are embraced within this teaching. This teaching of the three insights embraces all the teachings [of the Buddha] during his lifetime. In such a doctrinal classification nothing at all is omitted.

The teaching of the emptiness of nature corresponds to the first period of the Fa-hsiang [in which a vast number of teachings were taught]; the [ Pitaka] teachings of the T'ien-t'ai; and the Hinayana teachings of stupid Dharmas [as defined by] the Hua-yen. The teaching of the emptiness of characteristics corresponds to the teachings of emptiness of the second period of the Fa-hsiang; the pervasive teaching of the T'ien-t'ai; and the initial teaching of Mahayana emptiness coupled with the teaching of existence in the Hua-yen.

The teaching of consciousness only corresponds to the truth of the middle path of the third period of the Fa-hsiang; the separate and perfect teachings of the T'ien-t'ai; and the three teachings of finality, of suddenness, and of perfection in the Hua-yen tradition. 60

Twenty-first Question

Twenty-second Question

What [element] is it that constitutes the nature of such a sealike teaching [of Buddhism] as is expressed in the teaching of the three insights and in the Tripitakas of the Mahayana and the Hinayana? Answer: The element that constitutes the nature of the teaching being expressed is not always the same.

If we refer to the three teachings in order to clarify the essence of its nature, then within the teaching of emptiness, the tradition is divided into existence and emptiness. There are four aspects to the classification of nature in the Abhidharma tradition of existence. These are voice (sabda), name (nâma), sentence (pâda), and letter (vyanjana).

The sound that is produced when the four major elements collide is called 'voice.' The principle of its activity or function, which is called 'name,' etc., is established with respect to 'voice.' In the Mahâ-vibhàsà, the theories of two masters are given. One says, "[The dharma] 'voice' constitutes the nature of the twelvefold teachings [of the Buddha].'' Another says, "The Dharma taught by the Buddha has as its nature the elements 'name,' 'sentence (pâda),' and 'letter.' "

These two principles are in the Fa-chih-pen-lun. So for this reason, commentators have taken individually [whatever they wished] to constitute the nature [of the teaching]. However, it is a principle of the school of critics that 'voice' constitutes its nature. In the Cheng-li-lun and the Hsien-tsung-lun 'name' is held to constitute the nature [of Buddhism]. In the Tsa-hsin-lun and the Abhidharma-koéa both principles are presented together, and no choice is made between them. Hence both are used here [in these texts]. In the tradition of "Temporary Names"—the Dharmaguptakas, the Sautràntikas, and the Ch'eng-shih-lun, 'voice' is held to constitute the essence of the nature of Buddhism. 61

Twenty-third Question

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If we resort to the principle of inclusion [which is designed to include disparate elements into one comprehensive definition], then this would embrace [the dharmas of] 'name/ 'sentence / and 'letter.' In the first part of the first section of Tao-hsüan's Yeh-shu, where the author narrates what the nature of the teaching of the karma-vacana is, he says, "However, the Dharma of this teaching truly depends upon the accomplishment of subordinate conditions. Subordinate conditions are common to the spheres inside [the three worlds of desire, form, and nonform] and outside of them. If we were to define their natures, then we would become prolix. The principle of asking the consent (ksdnti) of the Sangha is none other than regarding a succession of the material characteristics of 'voice' as its nature."

This is the definition of nature in the Ch'eng-shih-lun tradition. Truly it may be said to be 'voice'; that is to say, the nature has 'voice' [as its essential element].

Should we definitely judge what the nature of the teaching of the Tripitaka of the Mahayana and the Hinayana as preached by the Tathfigata is, it is the same as this [above]. Within the Mahayana the perfect teaching of consciousness only does not appear in the master Tao-hsüan's doctrinal classification. On the basis of his principles, however, we may narrate one [for him]. The difference between provisional and real is clear. [Dharmas in] the form of 'name', 'sentence (pâda)', and 'letter' constitute the nature of Buddhism. Embracing the provisional and proceeding from the real [i.e., from the standpoint of the Absolute], 'voice' constitutes its nature. Embracing the spheres [perceived by the senses] and proceeding from the mind, consciousness only constitutes its nature. Embracing the [various] characteristics and referring to nature, Ultimate Reality constitutes its nature here. When these four terms harmoniously fuse, the Mahayana teaching is formed. To mention one is to embrace them all. When the various characteristics are destroyed, and when one enters into emptiness, then the negation of these four terms constitutes the nature [of the teaching].

Twenty-third Question

What are the steps by which the practitioner of the Mahayana attains the purport of the Vinaya Pitaka?

Answer: If a person attains the purport of the Vinaya texts, then he will progress from the general [receiving of all of the threefold pure precepts] to the separate [receiving of the precept that embraces all the rules of discipline], from the broad to the narrow, for it is the narrow that perfects the broad. An expectation directed toward the three learnings constitutes the gradual origin of this practice. One vows to uphold the threefold precepts and thus embraces all practices.

The separate receiving of the precept that embraces all the rules of discipline completes the practice of those precepts held in common with the sravakas. All the various precepts that are thus held in common form, every one of them, the threefold precepts. The expanded practice of these threefold precepts includes meditation and wisdom.

The Vinaya master Chih-shou, in the first volume of his Ssufen-lu shu (Commentary on the Fourfold Dharmaguptaka Vinaya), says, "The bodhisattva has threefold precepts: the precept that embraces all good dharmas, the precept that embraces all sentient beings, and the precept that embraces all the rules of discipline. "There are three types of precepts that embrace all the rules of discipline: first, the dhyana rules of discipline, which are the precepts that accompany [the state of] meditation; second, the undefiled rules of discipline, which are the precepts that accompany [entry into] the path; and third, the rules of discipline of separate deliverance (pratimoksa), which are the five precepts, the eight, the ten, and all the precepts." The Vinaya master Chih-shou 63

Twenty-fourth Question

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looked to the Chan-ch'a-ching in his explanation of the Dharma of the Mahayana.

The threefold pure precepts are either vowed by oneself or received from others. Such are the dharmas of the two types of receiving [of the threefold precepts].

If one receives the threefold precepts in a general manner, then from among [the three] one relies upon the precept that embraces all the rules of discipline, and that applies to the seven classes of beings in the Sangha: bhiksus, bhiksunis, etc. This is as given in that commentary [above], volume one, which quotes the teaching of the scripture [i.e., the Chan-ch'a-ching], thus causing the practitioner to search out this scripture [for himself]. Therein the characteristics of the practice of the two types of receiving of the precepts, the general receiving and the specific receiving, are fully and completely provided.

The various masters of the New School of Translation [i.e., post-Hsfian-tsang] opened up in great detail the portals [of this teaching]. The various masters of the Old School of Translation likewise grasped these profundities.

The grand master Chih-shou was one from whom the Nanshan master, Tao-hsiian, and the Hsuan-hui master, Tao-shih, received their teachings. Both teacher and pupil were fragrant [in the Dharma] and upheld the principles [of the teaching]. As the Nan-shan master, Tao-hsiian, pointed out in his Kueiching-i, the receiving and following of the threefold precepts in the correct practice of Buddhism are nothing other than the general receiving of all of the threefold precepts. Such are the characteristics of the perfect teaching.

However, the characteristic of this practice as explained in the three major works [of Tao-hsiian] is none other than the separate receiving [of the first of the threefold precepts, that precept that embraces all the rules of discipline]. This is the Way of practice of both stopping evil and doing good. Both phenomenon and principle are in perfect supply; there is nothing at all lacking. 64

Twenty-fourth Question

Why are these threefold precepts called the precepts that embrace all the rules of discipline, etc.?

Answer: There are rules for departing from evil, and these are called "all the rules of discipline" (samvara). Within all these rules of discipline are embraced many [rules], which however are contained within this one term. This is what is meant by "embraces." [The many rules contained within the precept that embraces all the rules of discipline are classified into three], namely, meditation, purity, and separate deliverance.

The rules of discipline are none other than this precept, so it is called the precept [that embraces] all the rules of discipline, a karmadhâraya [compound].

There are rules for following [the teaching] and benefiting [oneself and others]. These are called the "good dharmas." The good dharmas are numerous and are all embraced in this teaching. This is what is meant by the term "embraces."

Nothing other than this precept embraces [all] the good dharmas, [so it is called the precept that embraces all the good dharmas], a karmadhâraya [compound]. Those who are produced by multiple conditions are termed "all sentient beings," and the term "embraced" means that they are led to revert to good. Embracing all sentient beings is none other than this precept, [so it is called the precept that embraces all sentient beings] : a karmadhâraya [compound] .

The reason why they are in general called "the threefold [pure] precepts" is that "three" is a number; a collection of elements is called "-fold"; separating from error is called "pure"; and, guarding ioc against evil constitutes "precepts." It is a dvigu [compound] that receives its name from its function.

Twenty-fifth Question

The Essentials of the Vinaya Tradition

Twenty-fifth Question

The precept that embraces all the rules of discipline refers in general to the Vinaya Pitaka. How many names are there for the precepts taught in this Vinaya Pitaka?

Answer: The term Vinaya precepts has numerous meanings, but broadly speaking, [its meanings] do not exceed three. First, it is called the Vinaya, which translated [into Chinese] becomes "rules." The rules mean the Dharma, so it thus gets its name from its teachings.

Second, it is called sila, which translated means "precepts." [The m e aning of sila] is "to admonish" and refers to both good and evil. The good precepts guard against [evil] wrongdoing and thus encompass the three types of actions [i.e., of body, speech, and mind].

Third, it is called the pratimoksa, which translated means "separate deliverance." [Various] precepts separately guard against wrongdoing; and according to the sphere [to which each precept applies], one attains deliverance. Deliverance is the result. Thus while [the practitioner is] still within the causal state, the result is taught.

Twenty-sixth Question

What are the seven classes of persons that make up the Sangha within the precept that embraces all the rules of discipline, and what are their dharmas?

Answer: Bhiksu, bhiksuni, siksamand, sramanera, sramanerika, upasaka, and upasika; these are the seven classes of persons. Bhiksus and bhiksunis receive the full ordination (upasampada); siksamanas undertake six dharmas; sramaneras and sramanerikas undertake the ten precepts; and upasakas and upasikas both undertake the five precepts.

The eight precepts of abstinence are the dharmas of "residing near" [to the life of the monks, upavasatha]. According to the Abhidharma, this lies outside of the seven groups of persons. This one is added to the other seven, and then this is called the eight types of rules of discipline. According to the Ch'eng-shih-lun, however, these eight upavasatha precepts are included within the category of [the precepts of] laymen of pure faith [i.e., upasakas and upasikas].

All these various precepts are called the dharmas of the seven groups of persons who make up the Sangha. Those who practice the Buddha's Dharma, whether they be Mahayana or Hinayana, are to be found only within these seven groups of persons and nowhere else.

Now what we have explained here are the seven groups of bodhisattvas. Those precepts held in common [by the bodhisattva] are identical with those of the sravakas.

But the precept that embraces all the rules of discipline and that is not held in common with the sravakas is that which is upheld by the seven groups of bodhisattvas.

Twenty-seventh Question

The Essentials of the Vinaya Tradition

The precept that embraces all good dharmas and the precept that embraces all sentient beings are the precepts that are held by these seven groups [of Mahayana bodhisattvas] and are not held in common with the Hinayana sravakas but are practiced above and apart from them. Indeed, all practices are practiced by these seven groups [of Hinayanists]; so those who practice the Mahayana also must not fail in this.

Twenty-seventh Question

What constitutes the nature of those precepts received and upheld by the seven classes of bodhisattvas, whether generally or separately received?

Answer: The teaching concerning the nature of the precepts is the very eye of the Vinaya tradition, the bone and marrow of the learning of the precepts.

It is by this nature that one who practices these precepts is enabled to perceive sentient beings minutely. The purport of the precepts upheld by the student lies in this teaching. It is that from whence all practices emerge, the object of reverence and veneration of a multitude of virtues.

There is a fourfold division [of the precepts]; their content, their nature, their practice, and their characteristics. Their content is the rules instituted by the Buddha; their nature is that which is undertaken by the person who practices the precepts; their practice is that which is embraced by the practitioner; and their characteristics are the attributes of the precepts that are practiced. When all the fourfold divisions of these marvellous precepts appear at one time, then one's intention is fulfilled, and all their lovely qualities are made perfect. Within this fourfold division of the precepts, the teaching of the nature of the precepts is the most essential; indeed, it is the very basis of their origins. This nature of the precepts is called [an element that is both] "active and nonactive." It is also called "productive and nonproductive." The masters of the New School of Translation have called it [an element that is] seen and unseen [i.e., vijnapti-avijnapti-rupa].

The active precepts are the path by which this nonactive [element] is generated, since it is from the active element that the 69

The Essentials of the Vinaya Tradition

iia nonactive element is produced. The nonactive element is a nature that is produced by the active element. It is always arising and eternally continuous, having as it does a superior ability [for such activity]. Within the threefold pure precepts there is both the active and nonactive element; this is the nature of the precept that is subsumed within the threefold [pure] precepts. Within the precept that embraces all the rules of discipline, all the precepts of the seven classes of persons that make up the Sangha have both these active and nonactive elements. Each one of these aspects of the nature [of the precepts] applies to the teaching of the separate receiving of these precepts.

The terms "seen" and "unseen" apply to both its particulars and its principles.

In the Hsing-shih-ch'ao of the grand master of Nan-shan, Tao-hsiian, the nature of the precepts as given in the Ch'eng-shihlun is directly presented. In his Yeh-shu he fully presents the nature of the precepts as taught in the two traditions of existence and emptiness. Consequently he has related the opinions of these two traditions. Finally, Tao-hsiian narrates his own opinion and calls that principle the correct principle, the marvellous tradition that decides [all questions] and sunders [all doubts]. Setting up the doctrinal classification of the three traditions, he judged the depth or shallowness of the teaching. The traditions of existence, of emptiness, and of the perfect teaching are called the three traditions. The marvellous ideas of the patriarchal master Tao-hsiian, his decisions and his judgements, lie herein. It is by means of the deep that one decides what is shallow, and thus one proceeds to the limits of the Mahayana.

We shall now directly present the perfect teaching. The idea of the perfect is universally comprehensive, and its principles embrace everything. The Mahayana of the threefold pure precepts is fundamental among all Buddhists. This is none other than the perfect teaching, which has an exhaustive and final, marvellous nature.

For this reason, the precept that embraces all the rules of discipline has an independent ordination. In its nature, its characteristics 70

Twenty-seventh Question

are identical [one with another]. This is the most perfect, swift, and marvellous nature of the precepts. Thus Tao-hsiian originally propagated this separate ordination.

Now we shall clarify the nature of the perfect teaching by explaining the position of the Vinaya within the Fourfold [Dharmaguptaka] Vinaya tradition. One who is a bodhisattva produces the mind of the One Vehicle and, relying upon the Vinaya Pitaka of the Hinayana, receives all the precepts [upasampada] in a karma-vacana ordination ritual. The precepts that are thus received accomplish the most profound and most broad, perfect nature [of these precepts]. The ritual of the karma-vacana ordination is basically a One Vehicle Dharma performed by a person who practices the perfect teaching. One who attains sudden Enlightenment practices this Dharma of receiving the precepts according to the degree to which it was originally innate in him. It is thus that he receives the marvellous, unhindered precepts of the Mahayana.

It is the ritual of the separate ordination that accomplishes this tradition of the perfect teaching, as it is the one true nature of the precepts. Obtaining the karma-vacana ordination perfumes the storehouse consciousness (alaya-vijnana). The marvellous relationships of the karma-vacana perfume to perfection the nature of the storehouse [consciousness]. It is thus by reason of the arising of the perfect ideas of the Mahayana.

It was by means of the perfect teachings of consciousness only that Tao-hsiian explained in a straightforward manner the nature of the active and nonactive elements of the precept leading to separate deliverance within the precept that embraces all the rules of discipline.

Now we shall also explain the nature of the precepts leading to separate deliverance according to those texts of Tao-hsiian. Later we shall explain in greater detail the nature of the active and nonactive elements with reference to all the threefold pure precepts.

First, the nature of the precepts leading to separate deliverance [i.e., thepratimoksa] within the precept that embraces all the 71

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rules of discipline means that when one receives the precepts, there is action of body and of speech. Prostrations and bows, lowering the head and raising the hands in veneration, are all actions of the body. Asking for the precepts, and answering one's teacher in a quiet location are actions of speech. Thus a thought that causes the body to move is considered to be of the nature of the element of action with regard to the body. Likewise, a thought that produces speech is considered to be of the nature of the element of action with regard to speech.

The ritual of receiving the precepts is completely perfected when these three items [in the ordination ceremony] are finished [i.e., the elements of body, speech, and thought]. The element of nonaction (avijnapti-rupa) means that when the third item [of the above three] is finished, when the ritual of receiving the precepts is perfected, then the element of nonaction is produced. It possesses the ability to guard against distant [future error]. One [moment of] thought at this time accomplishes these two types of nature [of the precepts], namely action of body and speech, and the nature of nonaction.

Both body and speech have the ability to guard against [future error] and so both are said to constitute the precepts. In one moment of thought, the active element disappears. Then it is only the nonactive element that thereafter evolves. When this active element is perfected, then the seed (bija) that has been perfumed upon a thought of good comes to be of the nature of these precepts. It serves to guard against error for the lifetime of the individual and continues in this function for a long time. The place where this perfumed seed resides is the eighth consciousness. This constitutes the place that has been perfumed.

The self-nature of the alaya [i.e., the storehouse consciousness] maintains [this seed], and it is never lost.

Both [the teaching] set up by Tao-hsiian and [the teaching] established by the words of the texts truly take this seed as the nature of the precepts. However, this seed-nature must of necessity possess potentiality. When this potentiality is revealed, it is truly revealed in subsequent action. Nevertheless, it is not dependent 72

Twenty-seventh Question

upon subsequent action; rather, there is the quality of guarding [against future error] in this perfumed seed-nature. It is this quality of guarding [against future error] that is regarded as constituting the nature of the precepts.

This is embracing the peripheral and proceeding to the basic. Thus the seed-natures constitute the nature of the precepts. The basic and the peripheral are separately explained. Regarding this potentiality as the nature [of the precepts] is [the teaching] set up by the Tz'u-en master K'uei-chi and others of the New School of Translation. They discuss this potentiality separately with regard to whether it is basic or peripheral, and thus they regard it as the nature [of the precepts]. 73

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).