THE SORROWLESS FLOWERS
Thiện Phúc
VOLUME I
181. Truth Of The Cessation Of Suffering
182. Ten Major Precepts
183. Forty Eight Secondary or Lighter Precepts
184. Lay Buddhists
185. Bowing
186. Worshipping
187. Worshipping the Iimages of the Saints
188. Day on which a Particular Buddha or Bodhisattva is Worshipped
189. Devout Buddhists
190. Lay Bodhisattvas’ Precepts
181. Truth Of The Cessation Of Suffering
The truth of the PATH that leads to the cessation of suffering (the way of cure), the truth of the right way, the way of such extinction in practicing the Eight-fold Noble Truths. Buddha taught: “Whoever accepts the four dogmas, and practises the Eighfold Noble Path will put an end to births and deaths. In the Dharmapada Sutra, the Buddha taught: “In the untruth the foolish see the truth, while the truth is seen as the untruth. Those who harbor such wrong thoughts never realize the truth (Dharmapada 11). What is truth regarded as truth, what is untruth regarded as untruth. Those who harbor such right thoughts realize the truth (Dharmapada 12).” There are two truths, conventional or relative truth, and ultimate truth. By coming to know our everyday world of lived experience, we realize what is known as the world of conventional reality, where the causal principle operates, this is what we call conventional truth (samvaharasatya). If we accept the reality of this world as conventional, then we can accept the empty nature of this world which, according to Buddhism, is the ultimate truth (paramaithasatya). The true principle, or the principle of truth, or the absolute apart from phenomena. The truth is the destructive cause of pain. The truth is the asseveration or categories of reality. Truth in reality, opposite of ordinary or worldly truth (Thế đế) or ordinary categories; they are those of the sage, or man of insight, in contrast with those of the common man, who knows only appearance and not reality. In Buddhism, there are four Truths, or four Noble Truths, or four Philosophies. A fundamental doctrine of Buddhism which clarifies the cause of suffering and the way to emancipation. Sakyamuni Buddha is said to have expounded the Four Noble Truths in the Deer Park in Sarnath during his first sermon after attaining Buddhahood. The Buddha organized these ideas into the Fourfold Truth as follows: “Life consists entirely of suffering; suffering has causes; the causes of suffering can be extinguished; and there exists a way to extinguish the cause.” Highest truth is one of the four types of siddhanta, the highest Siddhanta or Truth, the highest universal gift of Buddha, his teaching which awakens the highest capacity in all beings to attain salvation. This is also one of the two truths, the highest truth, the supreme truth or reality, the ultimate meaning, the paramount truth in contrast with the seeming; also called Veritable truth, sage-truth, surpassing truth, nirvana, bhutatathata, madhya, sunyata, etc (the other siddhantas include Mundane or ordinary modes of expression, Individual treatment, adapting his teaching to the capacity of his hearers, and Diagnostic treatment of their moral diseases). Besides, Perfect true nature or Absolute reality is the pure ideation can purify the tainted portion of the ideation-store (Alaya-vijnana) and further develop its power of understanding. The world of imagination and the world of interdependence will be brought to the real truth (Parinispanna). There is also a so called “Truth as reliance” which Bodhisattvas take all truths as a reliance, as they ultimately end in emancipation. This is one of the ten kinds of reliance of Great Enlightening Beings. According to The Flower Adornment Sutra, chapter 38 (Detachment from the World), the Great Enlightening Being Universally Good told Unversal Wisdom that Offsprings of Buddha, Great Enlightening Beings have ten kinds of reliance which help them be able to obtain abodes of the unexcelled great knowledge of Buddhas. According to the Kesaputtiya Sutra, the Buddha advised the Kalamas on how to verify the Truth as follows: “Do not accept anything merely on the basis of purported authority, nor to accept anything simply because it is written in sacred books, nor to accept anything on the basis of common opinion, nor because it seems reasonable, nor yet again because of reverence for a teacher. Do not accept even my teachings without verification of its truth through your personal experience. I recommend all of you to test whatever you hear in the light of your own experience. Only when you yourselves know that such and such things are harmful, then you should abandon them. Contrarily, when you yourselves see that certain things are beneficial and peaceful, then you should seek to cultivate them.”
There are still Relative truth and Absolute truth. According to relative truth all things exist, but in absolute truth nothing is; in absolute truth one sees that all things are devoid of self-nature; however, in relative truth, a perception where there is no self-nature. The relative truth, or the truth of the unreal, which is subject to change, manifests ‘stillness but is always illuminating,’ which means that it is immanent in everything. Pure Land thinkers accepted the legitimacy of conventional truth as an expression of ultimate truth and as a vehicle to reach Ultimate Truth. This method of basing on form helps cultivators reach the Buddhahood, which is formless. Absolute truth or supreme truth, or ultimate truth, which means the final nature of reality, which is unconditioned (asamskrta) and which neither is produced nor ceases. It is equated with emptiness (sunyata) and truth body (dharma-kaya) and is contrasted with conventional truths (samvrti-satya), which are produced and ceased by causes and conditions and impermanence (anitya). The absolute Truth, transcending dichotomies, as taught by the Buddhas. The absolute truth, or the truth of the void, manifest’s illumination but is always still,’ and this is absolutely inexplicable. Ultimate Truth means the correct dogma or averment of the enlightened. According to the Madhyamika Sastra, the Buddhas in the past proclaimed their teachings to the people by means of the twofold truth, in order to lead people to a right way. The ultimate truth is the realization that worldly things are non-existent like an illusion or an echo. However, transcendental truth cannot be attained without resorting to conventional truth. Conventional truth is only a mean, while transcendental truth is the end. It was by the higher truth that the Buddha preached that all elements are of universal relativity or void (sarva-sunyata). For those who are attached to Realism, the doctrine of non-existence is proclaimed in the way of the higher truth in order to teach them the nameless and characterless state. According to the Madhyamika Sastra, the Buddhas in the past proclaimed their teachings to the people by means of the twofold truth, in order to lead people to a right way. Though we may speak of existence, it is temporary and not fixed. Even non-existence or void is temporary and not fixed. So there is neither a real existence nor a real void. Being or non-being is only an outcome of causal relation and, therefore, unreal. Thus the ideal of the two extremes of being and non-being is removed. Therefore, when we deal with the worldly truth, the phenomenal world can be assumed without disturbing the noumenal state. Likewise, when we deal with the higher truth, the noumenal state can be attained without stirring the world of mere name. Non-existence is at the same time existence, and existence in turn is non-existence. Form or matter is the same time the void, and the void is at the same time form or matter. Relative or conventional truth of the mundane world subject to delusion—Common or ordinary statement, as if phenomena were real. According to the Madhyamika Sastra, the Buddhas in the past proclaimed their teachings to the people by means of the twofold truth, in order to lead people to a right way. Conventional truth refers to ignorance or delusion which envelops reality and gives a false impression. It was by the worldly truth that the Buddha preached that all elements have come into being through causation. For those who are attached to Nihilism, the theory of existence is taught in the way of the worldly truth. According to the Madhyamaka philosophy, Nagarjuna says phenomena have reality of a sort. They are samvrti-satya, they are the appearance of Reality. Appearance points to that which appears. Samvrti is appearance, cover or veil, which covers the absolute reality. In short, that which covers all round is samvrti, samvrti is primal ignorance (ajnana) which covers the real nature of all things. Samvrti or pragmatic reality is the means (upaya) for reaching Absolute Reality (paramartha). Without a recourse to pragmatic reality, the absolute truth cannot be taught. Without knowing the absolute truth, nirvana cannot be attained. Thus, in the Madhyamika-karika, Nagarjuna confirmed: “From the relative standpoint, the theory of Dependent Origination (Pratitya-samutpada) explains worldly phenomena, but from the absolute standpoint, it means non-origination at all times and is equated with nirvana or sunyata.”
According to Prof. Junjiro Takakusu in The Essentials of Buddhist Philosophy, this is one of the three truths of the T’ien-T’ai School, the other two are the truth of void and the truth of temporariness. According to this school the three truths are three in one, one in three. The principle is one but the method of explanation is threefold. Each one of the three has the value of all. Things are only mean or middle. The same will be the case when we argue by means of the middle truth. The middle does not mean that it is between the non-existence and temporary existence. In fact, it is over and above the two; nor it is identical with the two, because the true state means that the middle is the very state of being void and temporary. If you suppose noumenon to be such an abiding substance, you will be misled altogether; therefore, the T’ien-T’ai School sets forth the threefold truth. According to this school the three truths are three in one, one in three. The principle is one but the method of explanation is threefold. Each one of the three has the value of all. The truth of void means all things have no reality and, therefore, are void. Therefore, when our argument is based on the void, we deny the existence of both the temporary and the middle, since we consider the void as transcending all. Thus, the three will all be void. And, when one is void, all will be void (When one is void, all will be void; when one is temporary, all is temporary; when one is middle, all will be middle). They are also called the identical void, identical temporary and identical middle. It is also said to be the perfectly harmonious triple truth or the absolute triple truth. We should not consider the three truths as separate because the three penetrate one another and are found perfectly harmonized and united together. A thing is void but is also temporarily existent. It is temporary because it is void, and the fact that everything is void and at the same time temporary is the middle truth. The truth of temporariness means although things are present at the moment, they have temporary existence. The same will be the case when we argue by means of the temporary truth. The truth of mean is only mean or middle. The same will be the case when we argue by means of the middle truth. The middle does not mean that it is between the non-existence and temporary existence. In fact, it is over and above the two; nor it is identical with the two, because the true state means that the middle is the very state of being void and temporary.
182. Ten Major Precepts
In the Brahma-Net Sutra, the Buddha said to his disciples, “There are ten major Bodhisattva precepts. If one receives the precepts but fails to keep (observe/practice) them, he is not a bodhisattva, nor he is a seed of Buddhahood. I, too, recite these precepts. All Bodhisattvas have studied them in the past, will study in the future, and are studying them now. I have explained the main characteristics of the Bodhisattva precepts. You should study and observe them with all your heart.” First Major Precept on Killing. A disciple of the Buddha shall not himself kill, encourage others to kill, kill by expedient means, praise killing, rejoice at witnessing killing, or kill through incantation or deviant mantras. He must not create the causes, conditions, methods, or karma of killing, and shall not intentionally kill any living creature. As a Buddha’s disciple, he ought to nuture a mind of compassion and filial piety, always divising expedient means to rescue and protect all beings. If instead, he fails to restrain himself and kills sentient beings without mercy, he commits a Parajika offense. Second Major Precept on Stealing. A disciple of the Buddha must not himself steal or encourage others to steal, steal by expedient means, steal by means of incantation or deviant mantras. He should not create the causes, conditions, methods, or karma of stealing. No valuables or possessions, even those belonging to ghosts and spirits or thieves and robbers, be they as small as a needle or a blade of grass, may be stolen. As a Buddha’s disciples, he ought to have a mind of mercy, compassion, and filial piety, always helping other people to earn merits and achieve happiness. If instead, he steals the posessions of others, he commits a Parajika offense. Third Major Precept on Sexual Misconduct (not to lust). A disciple of the Buddha must not engage in licentious acts or encourage others to do so. He (a monk) should not have sexual relations with any female; be she a human, animal, deity or spirit, nor create the causes, conditions, methods, or karma of such misconduct. Indeed, he must not engage in improper sexual misconduct with anyone. A Buddha’s disciple ought to have a mind of filial piety, rescuing all sentient beings and instructing them in the Dharma of purity and chastity. Sexual misconduct is also one of the five basic precepts for householders. If instead, he lacks compassion and encourages others to engage in sexual relations promiscuously, including with animals and even their mothers, daughters, sisters, or other close relatives, he commits a Parajika offense. Fourth Major Precept on Lying and False Speech. A disciple of the Buddha must not himself use false words and speech, or encourage others to lie or lie by expedient means. He should not involve himself in the causes, conditions, methods, or karma of lying, saying that he has seen what he has not seen or vice-versa, or lying implicitly through physical or mental means. As a Buddha’s disciple, he ought to maintain Right Speech and Right Views always, and lead all others to maintain them as well. If instead, he causes wrong speech, wrong views or evil karma in others, he commits a Parajika offense. Fifth Major Precept on Drinking or Selling Alcohol Beverages. A disciple of the Buddha must not drink or trade in alcohol beverages or encourage others to do so. He should not create the causes, conditions, methods or karma of drinking or selling any intoxicant wnatsoever, for intoxicants are the causes and conditions of all kinds of offenses. As a Buddha’s disciple, he ought to help all sentient beings achieve clear wisdom. If instead, he causes them to have upside-down, topsy-turvy thinking, he commits a Parajika offense. Sixth Major Precept on Broadcasting the Faults of the Assembly (not to discuss the faults of other Buddhists). A disciple of the Buddha must not himself broadcast the misdeeds or infractions of Bodhisattva-clerics or Bodhisattva-laypersons, or of ordinary monks and nuns, nor encourage others to do so. He must not create the causes, conditions, methods, or karma of discussing the offenses of the Assembly. As a Buddha’s disciple, whenever he hears evil persons, externalists or followers of the Two Vehicles speak of practices contrary to the Dharma or contrary to the precepts within the Buddhist community, he should instruct them with a compassionate mind and lead them to develop wholesome faith in the Mahayana. If instead, he discusses the faults and misdeeds that occur within the assembly, he commits a Parajika offense. Seventh Major Precept on Prasing Oneself and Disparaging Others (not to praise onself and disparage others). A disciple of the Buddha shall not praise himself and speak ill of others, or encourage others to do so. He must not create the causes, conditions, methods, or karma of praising himself and disparaging others. As a disciple of the Buddha, he should be willing to stand in for all sentient beings and endure humiliation and slander, accepting blame and letting sentient beings have all the glory. He should never display his own virutes and conceal the good points of others, thus causing them suffer slander, he commits a Parajika offense. Eighth Major Precept on Stinginess and Abuse of others. A disciple of the Buddha must not be stingy or encourage others to be stingy. He should not create the causes, conditions, methods, or karma of stinginess. As a Bodhisattva, whenever a destitute person comes for help, he should try his best to help, not to refuse. Besides, he must try to help others understand and practice Dharma. If instead, out of anger and resentment, he denies all assistance, refusing to help even a penny, a needle, a blade of grass, even a single sentence or verse or a phrase of Dharma, but instead scolds and abuses that person, he commits a Parajika offense. Ninth Major Precept on Anger and Resentment (not to get angry). A disciple of the Buddha shall not harbor anger or encourage others to be angery. He should not create the causes, conditions, methods, or karma of anger. In the contrary, As a disciple of the Buddha, he ought to be compassionate and filial, helping all sentient beings, or even transformation beings (deities and spirits) be happy at all times. If instead, he insults and abuses sentient beings, or even transformation beings such as dieties and spirits, with harsh words, hitting them with his fists or feet, or attacking them with a knife or club, or harbors grudges even when the victim confesses his mistakes and humbly seeks forgiveness in a soft, conciliatory voice, the disciple commits a Parajika offense. Tenth Major Precept on Slandering the Triple Jewel (not to insult the Three Treasures). A Buddha’s disciple shall not himself speak ill of the Triple Jewel or encourage others to do so. He must not create the causes, conditions, methods, or karma of slandering. As a devoted Buddhist, when hearing a single word of slander against the Triple Jewel from externalists or evil beings, he experiences a pain similar to that of hundreds of thousands of spears piercing his heart. How then could he possibly slander the Triple Jewel himself ? As a disciple of the Buddha, we are not only always revere the Triple Jewel ourselves, but we also help others understand and revere the Triple Jewel. On the contrary, if a disciple lacks faith and filial piety towards the Triple Jewel, and even assists evil persons or those of wrong views to slander the Triple Jewel, he commits a Parajika offense.
183. Forty Eight Secondary or Lighter Precepts
Forty Eight Secondary or Lighter Precepts which the Buddha taught all Bodhisattvas in the Brahma-Net Sutra. First Secondary Precept on Disrespect toward Teachers and Friends. A disciple of the Buddha who is destined to become an emperor, a Wheel-Turning King, or high official should first receive the Bodhisattva precepts. He will then be under the protection of all guardians dieties and spirits, and the Buddhas will be pleased. Once he has received the precepts, the disciple should develop a mind of filial piety and respect. Whenever he meets an Elder Master, a monk, or a fellow cultivator of like views and like conduct, he should rise and greet him with respect. He must then respectfully make offerings to the guest-monks, in accord with the Dharma. He should be willing to pledge himself, his family, as well as his kingdom, cities, jewels and other possessions. If instead, he should develop conceit or arrogance, delusion or anger, refusing to rise and greet guest-monks and make offerings to them respectfully, in accordance with the Dharma, he commits a secondary offense.
Second Secondary Precept on Consuming Alcoholic Beverages. A disciple of the Buddha should not intentionally consume alcoholic beverages, as they are the source of countless offenses. If he but offers a glass of wine to another person, his retribution will be to have no hands for five hundred lifetimes. How could he then consume liquor himself! Indeed, a Bodhisattva should not encourage any person of any other sentient being to consume alcoholic, much less take any alcoholic beverages himself. A disciple should not drink any alcoholic beverages whatsoever. If instead, he deliberately does so or encourage others to do so, he commits a secondary offense.
Third Secondary Precept on Eating Meat. A disciple of the Buddha must not deliberately eat meat. He should not eat the flesh of any sentient being. The meat-eater forfeits the seed of Great Compassion, severs the seed of the Buddha Nature and causes animals and transcendental beings to avoid him. Those who do so are guilty of countless offenses. Therefore, Bodhisattvas should not eat flesh of any sentient beings whatsoever. If instead, he deliberately eats meat, he commits a secondary offense.
Fourth Secondary Precept on Five Pungent Herbs. A disciple of the Buddha should not eat the five pungent herbs: garlic, chives, leeks, onions, and asafoetida. This is so even if they are added as flavoring to the main dishes. Hence, if he deliberately does so, he commits a secondary offense.
Fifth Secondary Precept on Not Teaching Repentance. Should a disciple of the Buddha see any being violate the Five Precepts, the Eight Precepts, the Ten Precepts, other prohibitions, or commit any of the Seven Cardinal Sins or any offense which leads to the Eight Adversities, any violations of the precepts whatever, he should counsel the offender to repent and reform. Hence, if a Bodhisattva does not do so and furthermore continues to live together in the assembly with the offender, share in the offerings of the laity, participate in the same Uposatha ceremony and recite the precepts, while failing to bring up that person’s offense, enjoining himself to reprent, the disciple commits a secondary offense.
Sixth Secondary Precept on Failing to Request the Dharma or Make Offerings. Should an Elder Master, a Mahayana monk or fellow cultivator of like views and practice, come from far away to the temple, residence, city or village of a disciple of the Buddha, the disciple should respectfully welcome him and see him off. He should minister to his needs at all times, though doing so may cost as much as three ounces of gold! Moreover, the disciple of the Buddha should respectfully request the guest-master to preach the Dharma three times a day by bowing to him without a single thought of resentment or weariness. He should be willing to sacrifice imself for the Dharma and never be lax in requesting it. If he does not act in this manner, he commits a secondary offense.
Seventh Secondary Precept on Failing to Attend Dharma Lectures. A disciple of the Buddha, who has just begun Bodhisattva training should take copies of the appropriate sutras or precept codes to any place where such sutras or moral codes are being explained, to listen, study, and inquire about the Dharma. He should go to wherever there is a Dharma Master lecturing, be it in a house, beneath a tree, in a temple, in the forests or mountains, or elsewhere. If he fails to do so, he commits a secondary offense.
Eighth Secondary Precept on Turning Away from the Mahayana. If a disciple of the Buddha denies the eternal Mahayana sutras and moral codes, declaring that they were not actually taught by the Buddha, and instead follows and observes those of the Two Vehicles and deluded externalists, he commits a secondary offense.
Ninth Secondary Precept on Failure to Care for the Sick. Should a disciple of the Buddha see anyone who is sick, he is constantly to provide for that person’s needs just as he would for a Buddha. Of the eight Fields of Blessings, looking after the sick is the most important. A Buddha’s disciple should take care of his father, mother, Dharma teacher or disciple, regardless of whether he or she is disabled or suffering from various kinds of diseases. If instead, he becomes angry and resentful and fails to do so, or refuses to rescue the sick or disabled in the temple, cities and towns, forests and mountains, or along the road, he commits a secondary offense.
Tenth Secondary Precept on Storing Deathly Weapons. A disciple of the Buddha should not store weapons such as knives, clubs, bows, arrows, spears, axes or any other weapons, nor may he keep nets, traps or any such devices used in destroying life. As a disciple of the Buddha, he must not even avenge the death of his parents, let alone kill sentient beings! He should not store any weapons or devices that can be used to kill sentient beings. If he deliberately does so, he commits a secondary offense.
Eleventh Secondary Precept on Serving as an Emissary. A disciple of the Buddha shall not, out of personal benefit or evil intentions, act as a country emissary to foster military confrontation and war causing the slaughter of countless sentient beings. As a disciple of the Buddha, he should not be involved in military affairs, or serve as a courier between armies, much less act as a willing catalyst for war. If he deliberately does so, he commits a secondary offense.
Twelfth Secondary Precept on Unlawful Business Undertakings. A disciple of the Buddha must not deliberately trade in slaves or sell anyone into servitude, nor should he trade in domestic animals, coffins or wood for caskets. He cannot engage in these types of business himself much less encourage others to do so. Otherwise, he commits a secondary offense.
Thirteenth Secondary Precept on Slander and Libel. A disciple of the Buddha must not, without cause and with evil intentions, slander virtuous people, such as Elder Masters, monks or nuns, kings, princes or other upright persons, saying that they have committed the Seven Cardinal Sins or broken the Ten Major Bodhisattva Precepts. He should be compassionate and filial and treat all virtuous people as if they were his father, mother, siblings or other close relatives. If instead, he slanders and harms them, he commits a secondary offense.
Fourteenth Secondary Precept on Starting Wildfire. A disciple of the Buddha shall not, out of evil intentions, start wildfires to clear forests and burn vegetation on mountains and plains, during the fourth to the ninth months of the lunar year. Such fires are particularly injurious to animals during that period and may spread to people’s homes, towns and villages, temples and monasteries, fields and groves, as weel as the unseen dwellings and possessions of deities and ghosts. He must not intentionally set fire to any place where there is life. If he deliberately does so, he commits a secondary offense.
Fifteenth Secondary Precept on Teaching Non-Mahayana Dharma. A disciple of the Buddha must teach one and all, from fellow disciples, relatives and spiritual friends to externalists and evil beings, how to receive and observe the Mahayana sutras and moral codes. He should teach the Mahayana principles to them and them develop the Bodhi Mind, as well as the ten Dwellings, the Ten Practices and the Ten Dedications, explaining the order and function of each of these Thirty Minds or levels. If instead, the disciple, with evil, hateful intentions, perversely teaches them the sutras and moral codes of the Two Vehicle tradition as well as the commentaries of deluded externalists, he thereby commits a secondary offense.
Sixteenth Secondary Precept on Unsound Explanation of the Dharma. A Bodhisattva Dharma Master must first, with a wholesome mind, study the rules of deportment, as well as sutras and moral codes of the Mahayana tradition, and understand their meanings in depth. Then, whenever novices come from afar to seek instruction, he should explain, in conformity with the Dharma, all the Bodhisattva renunciation practices, such as burning one’s body, arm, or finger as the ultimate act in the quest for Supreme Enlightenement. If a novice is not prepared to follow these practices as an offering to the Buddhas, he is not a Bodhisattva monk. Moreover, a Bodhisattva monk should be willing to sacrifice his body and limbs for starving beasts and hungry ghosts as the ultimate act of compassion in rescuing sentient beings. After these explanations, the Bodhisattva Dharma Master should teach the novices in an orderly way, to awaken their minds. If instead, for personal gain, he refuses to teach or teaches in a confused manner, quoting passages out of order and context, or teaches in a manner that disparages the Triple Jewel, he commits a secondary offense.
Seventeenth Secondary Precept on Exacting Donations. A disciple of the Buddha must not, for the sake of food, drink, money, possessions or fame, approach and befriend kings, princes, or high officials and on the strength of such relationships, raise funds, or obtain other advantages. Nor may he encourage others to do so. These actions are called untoward, excessive demands and lack compassion and filial piety. Such a disciple commits a secondary offense.
Eighteenth Secondary Precept on Serving as an Inadequate Master. A disciple of the Buddha should study the Twelve Divisions of the Dharma and recite the Bodhisattva Precepts frequently. He should strictly observe these precepts in the Six Periods of the day and night and fully understand their meaning and principles as well as the essence of their Buddha Nature. If instead, the disciple of the Buddha fails to understand even a sentence or a verse of the moral code or the causes and conditions related to the precepts, but pretends to understand them, he is deceiving both himself and others. A disciple who understands othing of the Dharma, yet acts as a teacher transmitting the precepts, comits a secondary offense.
Nineteenth Secondary Precept on Double-Tongue Speech. A disciple of the Buddha must not, with malicious intent gossip or spread rumors and slander, create discord and disdain for virtuous people. An example is disparaging a monk who observes the Bodhisattva precepts, as he makes offerings to the Buddha by holding an incense burner to his forehead. A disciple of the Buddha who does so commits a secondary offense.
Twentieth Secondary Precept on Failure to Liberate Sentient Beings. A disciple of the Buddha should have a mind of compassion and cultivate the practice of liberating sentient beings. He must reflect thus: “Throughout the eons of time, all male sentient beings have been my father, all female sentient beings my mother. I was born of them.” I now slaughter them, I would be slaughtering my parents as well as eating flesh that was once my own. This is so because all elemental earth, water, fire and air, the four constituents of all life, have previously been part of my body, part of my substance. I must therefore always cultivate the practice of liberating sentient beings and enjoin others to do likewise, as sentient beings are forever reborn, again and again, lifetime after lifetime. If a Bodhisattva sees an animal on the verge of being killed, he must devise a way to rescue and protect it, helping it to escape suffering and death. The disciple should always teach the Boddhisattva precepts to rescue and deliver sentient beings. On the day of his father, mother, and siblings die, he should invite Dharma Master to explain the Bodhisattva sutras and precepts. This will generate merits and virtues and help the deceased either to achieve rebirth in the Pure Land and meet the Buddhas or to secure rebirth in the human or celestial realms. If instead, a disciple fals to do so, he commits a secondary offense.
Twenty-first Secondary Precept on Violence and Vengefulness. A disciple of the Buddha must not return anger for anger, blow for blow. He should not seek revenge, even if his father, mother, siblings, or close relatives are killed, nor should he do so if the ruler or king of his country is murdered. To take the life of one being in order to avenge the killing of another is contrary to filial piety as we are all related through eons of birth and rebirth. Furthermore, he should not keep others in servitude, much less beat or abuse them, creating evil karma of mind, speech and body day after day, particularly the offenses of speech. How much less should he deliberately commit the Seven Cardinal Sins. Therefore, if a Bodhisattva-monk lacks compassion and deliberately seeks revenge, even for an injustice done to his close relatives, he commits a secondary offense.
Twenty-second Secondary Precept on Arrogance and Failure to Request the Dharma. A disciple of the Buddha who has only recently become a monk and is still a novice in the Dharma should not be conceited. He must not refuse instruction on the sutras and moral codes from Dharma Masters on account of his own intelligence, worldly learning, high position, advanced age, noble lineage, vast understanding, great merits, extensive wealth and possessions, etc. Although these Masters may be of humble birth, young in age, poor, or suffering physical disabilities, they may still have genuine virtue and deep understanding of sutras and moral codes. The novice Bodhisattva should not judge Dharma Masters on the basis of their family background and refuse to seek instructions on the Mahayana truths from them. If he does so, he commits a secondary offense.
Twenty-third Secondary Precept on Teaching the Dharma Grudgingly. After my passing, should a disciple, with a wholesome mind, wish to receive the Bodhisattva precepts, he may make a vow to do so before the images of Buddhas and Bodhisattvas and practice repentance before these images fro seven days. If he then experienced a vision, he has received the pecepts. If he does not, he should continue doing so for fourteen days, twenty-one days, or even a whole year, seeking to witness an auspicious sign. After witnessing such a sign, he could , in front of images of Buddhas and Bodhisatvas, formally receive the precepts. If he has not witnessed such a sign, although he may have accepted the precepts before the Buddha images, he has not actually received the precepts. However, the witnessing of auspicious signs is not necessary if the disciple receive the preceptss directly from a Dharma Master who has himself received the precepts. Why is this so? It is because this is a case of transmission from Master to Master and therefore all that is required is a mind of utter sincerity and respect on the part of the disciple. If, within a radius of some thousand miles, a disciple cannot find a Master capable of conferring the Bodhisattva precepts, he may seek to receive them in front of Buddha or Bodhisattva images. However, he must witness an auspicious sign. If a Dharma Master, on account of his extensive knowledge of sutras and Mahayana moral codes as well as his close relationship with kings, princes, and high officials, refuses to give appropriate answer to student-Bodhisattvas seeking the meaning of sutras and moral codes, or does so grudgingly, with resentment and arrogance, he commits a secondary offense.
Twenty-fourth Secondary Precept on Failure to Practice Mahayana Teaching. If a disciple of the Buddha fails to study Mahayana sutras and moral codes assduously and cultivate correct views, correct nature and correct Dharma Body, it is like abandoning the Seven Precious Jewels for mere stones: worldly texts and the Two Vehicle or externalist commentaries. To do so is to create the causes and conditions that obstruct the Pah to Enlightenment and cut himself off from his Buddha Nature. It is a failure to follow the Bodhisattva path. If a disciple intentionally acts in such a manner, he commits a secondary offense.
Twenty-fifth Secondary Precept on Unskilled Leadership of the Assembly. After my pasing, should a disciple serve as an abbot, elder Master, Precept Master, Meditation Master, or Guest Prefect, he must develop a compassionate mind and peacefully settle differences within the Assembly, skillfully administering the resources of the Three Jewels, spending frugally and not treating them as his own property. If instead, he were to create disorder, provoke quarrels and disputes or squander the resources of the Assembly, he would commit a secondary offense.
Twenty-sixth Secondary Precept on Accepting Personal Offerings. Once a disciple of the Buddha has settled down in a temple, if visiting Bodhisattva Bhikshu should arrive at the temple precints, the guest quarters established by the king, or even the summer retreat quarters, or the quarters of the Great Assembly, the disciple should welcome the visiting monks and see them off. He should provide them with such essentials as food and drink, a place to live, beds, chairs, and the like. If the host does not have the necessary means, he should be willing to pawn himself or cut off and sell his own flesh. Whenever there are meal offerings and ceremonies at a layman’s home, visiting monks should be given a fair share of the offerings. The abbot should send the monks, whether residents or guests, to the donor’s place in turn according to their sacerdotal age or merits and virtues. If only resident monks are allowed to accept invitations and not visiting monks, the abbot is committing a grievous offense and is behaving no differently than an animal. He is unworthy of being a monk or a son of the Buddha, and is guilty of a secondary offense.
Twenty-seventh Secondary Precept on Accepting Discriminatory Invitation. A disciple of the Buddha must not accept personal invitations nor appropriate the offerings for himself. Such offerings rightly belong to the Sangha, the whole community of monks and nuns of the Ten Directions. To accept personal offerings is to steal the possessions of the Sangha of the Ten Directions. It is tantamount to stealing what belongs to the Eight Fields of Blessings: Buddhas, Sages, Dharma Masters, Precept Masters, Monks/Nuns, mothers, fathers, the sick. Such a disciple commits a secondary offense.
Twenty-eighth Secondary Precept on Issuing Discriminatory Invitation. A disciple of the Buddha, be he a Bodhisattva monk, lay Bodhisattva, or other donor, should, when inviting monks or nuns to conduct a prayer session, come to the temple and inform the monk in charge. The monk will then tell him: “Inviting members of the Sangha according to the proper order is tantamount to inviting the arhats of the Ten Directions. To offer a discriminatory special invitation to such a worthy group as five hundred Arhats or Bodhisattva-monks will not generate as much merit as inviting one ordinary monk, if it is his turn. There is no provision in the teachings of the Seven Buddhas for discriminatory invitations. To do so is to follow externalist practices and to contradict filial toward all sentient beings. If a disciple deliberately issues a discriminatory invitation, he commits a secondary offense.
Twenty-ninth Secondary Precept on Improper Livelihood. A disciple of the Buddha should not, for the sake of gain or with evil intentions, engage in the business of prostitution, selling the wiles and charms of men and women. He must also not cook for himself, milling and pounding grain. Neither may he act as a fortune-teller predicting the gender of children, reading dreams and the like. Nor shall he practice sorcery, work as a trainer of falcons or hunting dogs, nor make a living concocting hundreds and thousands of poisons from deadly snakes, insects, or from gold and silver. Such occupations lack mercy, compassion, and filial piety toward sentient beings. Therefore, if a Bodhisattva intentionally engages in these occupations, he commits a secondary offense.
Thirtieth Secondary Precept on Handling Business Affairs for the Laity. A disciple of the Buddha must not, with evil intentions, slander the Triple Jewel while pretending to be their close adherent, preaching the Truth of Emptiness while his actions are in the realm of Existence. Thus, he must not handle worldly affairs for the laity, acting as a go-between or matchmaker, creating the karma of attachment. Moreover, during the six days of fasting each month and the three months of fasting each year, a disciple should strictly observe all precepts, particularly those against kiling, stealing and the rules against breaking the fast. Otherwise, the disciple commits a secondary offense.
Thirty-first Secondary Precept on Rescuing Clerics Along with Sacred Objects. After my passing, in the evil periods that will follow, there will be externalists, evil persons, thieves and robbers who steal and sell statues and paintings of Buddhas, Bodhisattvas and those to whom respect is due such as their parents. They may even peddle copies of sutras and moral codes, or sell monks, nuns or those who follow the Bodhisattva Path or have developed the Bodhi Mind to serve as retainers or servants to officials and others. A disicple of the Buddha, upon witnessing such pitiful events, must develop a mind of compassion and find ways to rescue and protect all persons and valuables, raising funds wherever he can for this purpose. If a Bodhisattva does not act in this manner, he commits a secondary offense.
Thirty-second Secondary Precept on Harming Sentient Beings. A disciple of the Buddha must not sell knives, clubs, bows, arrows, other life-taking devices, nor keep altred scales or measuring devices. He should not abuse his governmental position to confiscate people’s possessions, nor should he, with malice at heart, restrain or imprison others or sabotage their success. In addition, he should not raise cats, dogs, foxes, pigs and other such animals. If he intentionally does such things, he commits a secondary offense.
Thirty-third Secondary Precept on Watching Improper Activities. A disciple of the Buddha must not, with evil intentions, watch people fighting or battling of armies, rebels, gangs and the like. He should not listen to the sounds of conch shells, drums, horns, guitars, flutes, songs or other music, nor should he be party to any form of gambling, whether dice, checkers, or the like. Furthermore, he should not practice fortune-telling or divination nor should he be an accomplice to thieves and bandits. He must not participate in any of these activities. If instead, he intentionally does so, he commits a secondary offense.
Thirty-fourth Secondary Precept on Temporary Abandoning of the Bodhi Mind. A disciple of the Buddha should observe the Bodhisattva precepts at all times, whether walking, standing, reclining or seated, reading and reciting them day and night. He should be resolute in keeping the precepts, as strong as a diamond, as desperate as a shipwrecked person clinging to a small log while attempting to cross the ocean, or as principled as the Bhiksu bound by reeds. Furthermore, he should always have a wholesome faith in the teachings of the Mahayana. Conscious that sentient beings are Buddhas-to-be while the Buddhas are realized Buddhas, he should develop the Bodhi Mind and maintain it in each and every thought, without retrogression. If a Bodhisattva has but a single thought in the direction of the Two Vehicles or externalist teachings, he commits a secondary offense.
Thirty-fifth Secondary Precept on Failure to Make Great Vows. A Bodhisattva must make many great vows, to be filial to his parents and Dharma teachers, to meet good spiritual advisors, friends, and colleagues who will keep teaching him the Mahayana sutras and moral codes as well as the Stages of Bodhisattva Practice, the Ten Dwellings, the Ten Practices, the Ten Dedications, and the Ten Grounds. He should further vow to understand these teachings clearly so that he can practice according to the Dharma while resolutely keeping the precepts of the Buddhas. If necessary, he should lay down his life rather than abandon this resolve. If any Bodhisattva does not make such vows, he commits a secondary offense.
Thirty-sixth Secondary Precept on Failure to Take Solemn Oaths. Once a Bodhisattva has made these great vows, he should strictly keep the precepts of the Buddhas and take the following oaths: “I would rather jump into a raging blaze, a deep abyss, or into a mountain of knives, than engage in impure actions with any woman, thus violating the sutras and moral codes of the Buddhas of the Three Periods of Time. I would rather wrap myself a thousand times with a red-hot iron net, than let this body, should it break the precepts, wear clothing provided by the faithful. I would rather swallow red hot iron pellets and drink molten iron for hundreds of thousands of eons, than let this mouth, should it break the precepts, consume food and drink provided by the faithful. I would rather lie on a bonfire or burning iron net than let this body, should it break the precepts, rest on bedding, blankets and mats supplied by the faithful. I would rather be impaled for eons by hundreds of spears, than let this body, should it break the precepts, receive medications from the faithful. I would rather jump into a cauldron of boiling oil and roast for hundreds of thousands of eons, than let this body, should it break the precepts, receive shelter, groves, gardens, or fields from the faithful.” He should also take the following oaths: “I would rather be pulverized from head to toe by an iron sledge hammer, than let this body, should it break the precepts, accept respect and reverence from the faithful. I would rather have both eyes blinded by hundreds of thousands of swords and spears, than break the precepts by looking at beautiful forms. In the same vein, I shall keep my mind from being sullied by exquisite sounds, fragrances, food and sensations.” He further vows that all sentient beings will achieve Buddhahood. If a disciple of the Buddha does not make the preceding great resolutions, he commits a secondary offense.
Thirty-seventh Secondary Precept on Traveling in Dangerous Areas. As a cleric, a disciple of the Buddha should engage in ascetic practices twice each year. He should sit in meditation, winter and summer, and observe the summer retreat. During those periods, he should always carry eighteen essentials such as a willow branch for a toothbrush, ash-water for soap, the traditional three clerical robes, an incense burner, a begging bowl, a sitting mat, a water filter, bedding, copies of sutras and moral codes as well as statues of Buddhas and Bodhisattvas. When praticing austerities and when travelling, be it for thirty miles or three hundred miles, a disciple of the Buddha should always have the eighteen essentials with him. The two periods of austerities are from the 15th of the first lunar month to the 15th of the third lunar month, and from the 15th of the eighth lunar month to the 15th of the tenth lunar month. During the periods of austerities, he requires these eighteen essentials just as a bird needs its two wings. Twice each month, the novice Bodhisattva should attend the Uposatha ceremony and recite the Ten Major and Forty-Eight Secondary Precepts. Such recitations should be done before images of the Buddhas and Bodhisattvas. If only one person attends the ceremony, then he should do the reciting. If two, three, or even hundreds of thousands attend the ceremony, still only one person should recite. Everyone else should listen in silence. The one reciting should sit on a higher level than the audience, and everyone should be dressed in clerical robes. During the summer retreat, each and every activity should be managed in accordance with the Dharma. When practicing the austerities, the Buddhist disciple should avoid dangerous areas, unstable kingdoms, countries ruled by evil kings, precipitousterrains, remote wildernesses, regions inhabited by bandits, thieves, or lions, tigers, wolves, poisonous snakes, or areas subject to hurricanes, floods and fires. The disciple should avoid all such dangerous areas when practicing austerities and also when observing the summer retreat. Otherwise, he commits a secondary offense.
Thirty-eighth Secondary Precept on Order of Seating Within the Assembly. A disciple of the Buddha should sit in the proper order when in the Assembly. Those who rceived the Bodhisattva precepts first sit first, those who received the precepts afterwards should sit behind. Whether old or young, a Bhiksu or Bhiksuni, a person of status, a king, a prince, a eunuch, or a servant, etc., each should sit according to the order in which he received the precepts. Disciples of the Buddha should not be like externalists or deluded people who base their order on age or sit without any order at all, in barbarian fashion. In my Dharma, the order of sitting is based on seniority of ordination. Therefore, if a Bodhisattva does not follow the order of sitting according to the Dharma, he commits a secondary offense.
Thirty-ninth Secondary Precept on Failure to Cultivate Merits and Wisdom. A disciple of the Buddha should constantly counsel and teach all people to establish monasteries, temples and pagodas in mountains and forests, gardens and fields. He should also construct stupas for the Buddhas and buildings for winter and summer retreats. All facilities required for the practice of the Dharma should be established. Moreover, a disciple of the Buddha should explain Mahayana sutras and the Bodhisattva precepts to all sentient beings. In times of sickness, national calamities, impending warfare or upon the death of one’s parents, brothers and sisters, Dharma Masters and Precept Masters, a Bodhisattva should lecture and explain Mahayana sutras and the Bodhisattva precepts weekly for up to seven weeks. The disciple should read, recite, and explain the Mahayana sutras and the Bodhisattva precepts in all prayer gatherings, in his business undertakings and during periods of calamities, fire, floods, storms, ship lost at sea in turbulent waters or stalked by demons, etc. In the same vein, he should do so in order to transcend evil karma, the Three Evil Realms, the Eight Difficulties, the Seven Cardinal Sins, all forms of imprisonment, or excessive sexual desire, anger, delusion, and illness. If a novice Bodhisattva fails to act as indicated, he commits a secondary offense.
Fortieth Secondary Precept on Discrimination in Conferring the Precepts. A disciple of the Buddha should not be selective and show preference in conferring the Bodhisattva precepts. Each and every person can receive the precepts, kings, princes, high officials, Bhiksus, Bhksunis, laymen, laywomen, libertines, prostitudes, the gods in the eighteen Brahma Heavens or the six Desire Heavens, asexual persons, bisexual persons, eunuchs, slaves, or demons and ghosts of all types. Buddhist disciples should be instructed to wear robes and sleep on cloth of a neutral color, formed by blending blue, yellow, red, black and purple dyes all together. The clothing of monks and nuns should, in all countries, be different from those worn by ordinary persons. Before someone is allowed to receive the Bodhisattva precepts, he should be asked: “have you committed any Cardinal Sins?” The Precept Master should not allow those who have committed such sins to receive the precepts. Here are the Seven Cardinal Sins: Shedding the Buddha’s blood, murdering a sage, killing one’s father, one’s mother, murdering a DharmaTeacher, mudering a Precept Master or disrupting the harmony of the Sangha. Except for those who have committed the Cardinal Sins, everyone can receive the Bodhisattva precepts. The Dharma rules of the Buddhist Order prohibit monks and nuns from bowing down before rulers, parents, relatives, demons and ghosts. Anyone who understands the explanations of the Precept Master can receive the Bodhisattva precepts. Therefore, if a person were to come from thirty to three hundred miles away seeking the Dharma and Precept Master, out of meanness and anger, does not promptly confer these precepts, he commits a secondary offense.
Forty-first Secondary Precept on Teaching for the Sake of Profit. If a disciple of the Buddha, when teaching others and developing their faith in the Mahayana, should discover that a particular person wishes to receive the Bodhisattva precepts, he should act as a teaching master and instruct that person to seek out two Masters, a Dharma Master and a Precept Master. These two Masters should ask the Precept candidate whether he has committed any of the Seven Cardinal Sins in this life. If he has, he cannot receive the precepts. If not, he may receive the precepts. If he has broken any of the Ten Major Precepts, he should be instructed to repent befoe the statues of Buddhas and Bodhiattvas. He sould do so six times a day and recite the Ten Major and Forty-Eight Minor Precepts, paying respect with utter sincerity to the Buddhas of the Three Periods of Time. He should continue in this manner until he receives an auspicious response, which could occur after seven days, fourteen days, twenty-one days, or even a year. Examples of auspicious signs include: experiencing the Buddhas rub the crown of one’s head, or seeing lights, halos, flowers and other such rare phenomena. The witnessing of an auspicious sign indicates that the candidate’s karma has been dissipated. Othewise, although he has repented, it was of no avail. He still has not received the precepts. However, the merits accrued will increase his chances of receiving the precepts in a future lifetime. Unlike the case of a major Bodhisattva precept, if a candidate has violated any of the Forty-Eight Secondary Precepts, he can confess his infraction and sincerely repent before Bodhisattva-monks or nuns. After that, his offense will be eradicated. The officiating Master, however, must fully understand the Mahayana sutras and moral codes, the secondary as well as the major Bodhisattva precepts, what constitutes an offense and what does not, the truth of Primary Meaning, as well as he various Bodhisattva cultivation stages, the Ten Dwellings, the Ten Practices, the Ten Dedications, the Ten Grounds, and Equal and Wonderful Enlightenment. He should also know the type and degree of contemplation required for entering and exiting these stages and be familiar with the Ten Limbs of Enlightenment as well as a variety of other contemplations. If he is not familiar with the above and, out of greed for fame, disciples or offerings, he makes a pretense of understanding the sutras and moral codes, he is deceiving himself as well as others. Hence, if he intentionally acts as Precept Master, transmitting the precepts to others, he commits a secondary offense.
Forty-second Secondary Precept on Reciting the Precepts to Evil Persons. A disciple of the Buddha should not, with a greedy motive, expound the great precepts of the Buddhas before those who have not received them, externalists or persons with heterodox views. Except in the case of kings or supreme rulers, he may not expound the precepts before any such persons. Persons who hold heterodox views and do not accept the precepts of the Buddhas are animalistic in nature. They will not, lifetime after lifetime, encounter the Triple Jewel. They are as senseless as trees and stones; they are no different from wooden stumps. Hence, if a disciple of the Buddha expounds the precepts of the Seven Buddhas before such persons, he commits a secondary offense.
Forty-third Secondary Precept on Thoughts of Violating the Precepts. If a disciple of the Buddha joins the Order out of pure faith, receives the correct precepts of the Buddhas, but then develops thoughts of violating the precepts, he is unworthy of receiving any offerings from the faithful, unworthy of walking on the ground of his motherland, unworthy of drinking its water. Five thousand guardians spirits constantly block his way, calling him “Evil thief!” These spirits always follow him into people’s homes, villages and towns, sweeping away his very footsprints. Everyone curses such a disciple, calling him a “Thief within the Dharma.” All sentient beings avert their eyes, not wishing to see him. A disciple of the Buddha who breaks the precepts is no different from an animal or a wooden stump. Hence, if a disciple intentionally violates the correct precepts, he commits a secondary offense.
Forty-fourth Secondary Precept on Failure to Honor the Sutras and Moral Codes. A disciple of the Buddha should always singlemindedly receive, observe, read and recite the Mahayana sutras and moral codes. He should copy the sutras and moral codes onto bark, paper, fine cloth, or bamboo clats and not hesitate to use his own skin as paper, draw his own blood for ink and his marrow for ink solvent, or split his bones for use as pens. He should use precious gems, priceless incense and flowers and other precious things to make and adorn covers and cases to store the sutras and codes. Hence, if he does not make offerings to the sutras and moral codes, in accordance with the Dharma, he commits a secondary offense.
Forty-fifth Secondary Precept on Failure to Teach Sentient Beings. A disciple of the Buddha should develop a mind of Great Compassion. Whenever he enters people’s homes, villages, cities or towns, and sees sentient beings, he should say aloud, “You sentient beings should all take the Three Refuges and receive the Ten Major Bodhisattva Precepts.” Should he come across cows, pigs, horses, sheep and other kinds of animals, he should concentrate and say aloud “You are now animals; you should develop the Bodhi Mind.” A Bodhisattva, wherever he goes, be it climbing a mountain, entering a forest, crossing a river, or walking through a field should help all sentient beings develop the Bodhi Mind. If a disciple of the Buddha does not wholeheartedly teach and rescue sentient beings in such a manner, he commits a secondary offense.
Forty-sixth Secondary Precept on Preaching in an Inappropriate Manner. A disciple of the Buddha should always have a mind of Great Compassion to teach and transform sentient beings. Whether visiting wealthy and aristocratic donors or addressing Dharma gatherings, he should not remain standing while explaining the Dharma to laymen, but should occupy a raised seat in front of the lay assembly. A Bhiksu serving as Dharma instructor must not be standing while lecturing to the Fourfold Assembly. During such lectures, the Dharma Master should sit on a raised seat amidst flowers and incense, while the Fourfold Assembly must listen from lower seats. The Assembly must respect and follow the Master like filial sons following their parents or Brahmans worshipping fire. If a Dharma Master does not follow these rules while preaching the Dharma, he commits a secondary offense.
Forty-seventh Secondary Precept on Regulations Against the Dharma. A disciple of the Buddha who has accepted the precepts of the Buddhas with a faithful mind, must not use his high official position as a king, prince, official, etc. to undermine the moral code of the Buddhas. He may not establish rules and regulations preventing the four kinds of lay disciples from joining the Order and practicing the Way, nor may he prohibit the making of Buddha or Bodhisattva images, statues and stupas, or the printing and distribution of sutras and codes. Likewise, he must not establish rules and regulations placing controls on the Fourfold Assembly. If highly placed lay disciples engage in actions contrary to the Dharma, they are no different from vassals in the service of illegitimate rulers. A Bodhisattva should rightfully receive respect and offerings from all. If instead, he is forced to defer to officials, this is contrary to the Dharma, contrary to the moral code. Hence, if a king or official has received the Bodhisattva precepts with a wholesome mind, he should avoid offenses that harm the Three Jewels. If instead, he intentionally commits such acts, he is guilty of a secondary offense.
Forty-eighth Secondary Precept on Destroying the Dharma. A disciple of the Buddha who becomes a monk with wholesome intentions must not, for fame or profit, explain the precepts to kings or officials in such a way as to cause monks, nuns or laymen who have received the Bodhisattva precepts to be tied up, thrown into prison, conscripted or enslaved. If a Bodhisattva acts in such a manner, he is no different from a worm in a lion’s body, eating away at the lion’s flesh. Tis is not something a worm living outside the lion can do. Likewise, only disciples of the Buddhas can bring down the Dharma, no externalist or celestial demon can do so. Those who have received the precepts of the Buddha should protect and observe them just as a mother would care for her only child or a filial son his parents. They must not bring down the Dharma. If a Bodhisattva hears externalists or evil-minded persons speak ill of, or disparage, the precepts of the Buddhas, he should feel as though his heart were pierced by three hundred spears, or his body stabbed with a thousand knives or thrashed with a thousand clubs. He would rather suffer in the hells himself for a hundred eons than hear evil beings disparage the precepts of the Buddha. How much worse it would be if the disciple were to break the precepts himself or incite others to do so! This is indeed an unfilial mind! Hence, if he violates the precepts intentionally, he commits a secondary offense.
184. Lay Buddhists
The Buddhist Community consists of two groups of people, the Sangha and the Laity. The word “Sangha” means “friendly community”. It usually refers to the Buddhist monks and nuns. They live in monasteries. The laity includes Buddhist men and women who do not become monks and nuns. They usually live at home with their families. Laymen or laywomen who remain at home and observe the eight commandments. Buddhism does not demand of the lay follower all that a member of the Order is expected to observe. But whether monk or layman, moral habits are essential to the upward path. One who becomes a Buddhist by taking the three refuges is expected, at least, to observe the five basic precepts which is the very starting point on the path. They are not restricted to a particular day or place, but are to be practiced throughout life everywhere, always. There is also the possibility of their being violated, except those who have attained stages of sanctity. However, according to Buddhism, wrongdoing is not regarded as a ‘sin’, for the Buddha is not a lawyer or a judge who punished the bad and rewarded the good deeds of beings. Laypeople should always remember that the doer of the deed is responsible for his actions; he suffers or enjoys the consequences, and it is his concern either to do good, or to be a transgressor. A lay person is one who resides at home (in a family), not leaving home as a monk or a nun. All sincere Buddhists have had one and the same goal, which is the extinction of self. Generally speaking, their practices tend to foster such easily recognizable spiritual virtues as patience, serenity, detachment, consideration and tenderness for others. Lay people are also called “Laity” who observe the first eight commandments, one of the eight differentiated rules of liberation for the eight orders. Also called “Outer company”. In contrast with the inner company or the monks and nuns. Also called “White clothes” (said to be that of Brahmans and other high-class people), but now the term is used for common people, especially laity or lay men.
A lay person is one who believes, accepts Buddhism as his religion, studies, disseminates and endeavors to live the fundamental principles of the Buddha-dharma. To become a Buddhist, one should take refuge in the Three Gems, observe the five basic precepts, and know the main purposes of Buddhism. A lay person must take refuge in the Three Gems, practice the five commandments, and know the main purpose of Buddhism: “Not committing any evils, doing all good, purifying the mind, and understand the path to that goal.” A lay Buddhist should always remember the followings: “Must be willing to change and repent when mistakes are made. Whatever harmful acts (karma) of the body, speech and mind that you have done in a disturbed mental state towards the Three Jewels of refuge, your parents, your venerable masters and all other sentient beings, either grave or light (wrong doings) must be sincerely repented. A lay Buddhist should always give the priority to the purification of the three karmas of the body, speech and mind before anything else. Must be willing to abandon the tendencies to chase constantly after worldly matters. Must be willing to return to follow the Way of enlightenment. Must practice just as the Buddha taught. A lay Buddhist should always not to look for people’s mistakes. The Buddha taught: “When we do not see others’ mistakes or see only our own rightness, we are naturally respected by seniors and admired by juniors.” According to the Dharmapada, sentence 50, the Buddha taught: “Let not one look on the faults of others, nor things left done and undone by others; but one’s own deeds done and undone.” A lay Buddhist should always be content with few desires. Content with few desires. “Thiểu Dục” means having few desires; “tri túc” means being content. Knowing how to feel satisfied with few possessions means being content with material conditions that allow us to be healthy and strong enough to practice the Way. “Knowing how to feel satisfied and being content with material conditions” is an effective way to cut through the net of passions and desires, attain a peaceful state of body and mind and accomplish our supreme goal of cultivation. Although knowing that for laypeople whose life is still subject to worldly affairs; however, a devotee should always follow the Buddha’s guidance in his daily life. The first step to becoming a member of the Laity is to go for refuge in the Triple Gem (the Buddha, Dharma and Sangha). Then, they willingly observe the Five Precepts in their daily life. The laity plays an important role in Buddhism, as they care for and support the Sangha. They build the temples and monasteries. They give offerings of food, clothing, bedding and medicine to the Sangha. In return, the Sangha carries on the work of Buddhism and teaches the laity on the Dharma. In this way the Sangha and the laity benefit each other and together, they keep the Dharma alive. Whether one is a member of the Sangha or the laity, they all are Buddhists and they should do their best to live an honest life, show compassion to all living beings and set a good example. Even when they are working or meditating, it should be for the benefit of others as well as for themselves.
To help laypeople overcome their disturbing attitudes and stop committing harmful actions, the Buddha set out five precepts. During a brief ceremony performed by a monk or nun, laypeople can take refuge in the Triple Gem: Buddha, Dharma, and Sangha. At the same time, they can take any of the five lay precepts and become either an upasaka or upasika. When performing the ceremony, some masters include only the first precept of not killing, and let laypeople decide themselves to take any or all of the other four. Other masters give all five precepts at the time of giving refuge. Laypeople may also take eight precepts for a period of 24 hours every month. Many laypeople like to take the eight precepts on new and full moon days, or the end of the lunar month, or on Buddhist festivals, although they may be taken on any day. The first five of these eight are similar to the five lay precpets, with the expception that the precpet against unwise sexual behavior become abstinent from sex, because the precepts are kept for only one day (see Eight precepts). In Thailand’s and Cambodia’s traditions, there is a custom whereby most young men become monks and hold the Sramanera precepts for three months, at least once during their lives. They usually do this when they are young adults as it gives them a foundation in strict ethics and is very auspicious for their families. At the end of the three month period, they give back their precepts and return to worldly family life.
185. Bowing
Bowing with the meaning of honor and respect, or having regard and consideration for someone. In Buddhism, prostration is an act of paying homage to an elder, a master, a nun, a monk, a Bodhisattva, or a Buddha. However, the best way to respect the Buddha is to follow his advice: “Not to do evil, to do good, and to purify one’s mind.” Besides, bowing or field of reverence is one of the extraordinary methods of cultivation. Worship and support of the Buddha, Dharma and Sangha. The field of religion and reverence of the Buddhas, the saints, the priesthood as a means to obtain blessing. When receiving something from someone, a Bhiksu or Bhiksuni should bow in a manner of “honor and respect”, joining his or her palms like a lotus bud. Practically speaking, bowing is a very important outward form of the practice that should be done correctly. Bring the forehead all the way to the floor. Have elbows near the knees about three inches apart. We use outward form to train ourselves, to harmonize body and mind. Do not make mistake of watching how others bow. Judging others will only increase our pride. Watch ourselves instead. Bow often; get rid of our pride. Theoretically speaking, ancient virtues taught: “Pay homage while abiding nowhere, and transform beings to go to rebirth in the Pure Land.” Bow slowly, mindful of our body. It is a good remedy for our conceit. We should bow often. When we bow three times, we can keep in mind the qualities of the Buddha, the Dharma, and the Sangha, that is, the qualities of purity, radiance, and peace. We bow as if not bowing for merit and virtue. That is to say, after we have done something, do not be attached to the merit and virtue that we have created. That is called “True Bowing”.
There are many different kinds of bowing. The first kind is the salutation with joined hands or the joining together of the palms. To bring the ten fingers or two palms together, the “mother” of all manual signs. Salutation with joined hands, or joining the palms together when saluting. The open hands placed side by side and slightly hollowed (as if by a beggar to receive food; hence when raised to the forehead, a mark of supplication) reverence, salutation. “Anajali” is a Sanskrit term meaning to bring the ten fingers or two palms together. In “Anajali”, we place our palm together to express our reliance, thankfulness, and Oneness with the Buddha. The right hand symbolizes the Buddha and the left hand the human being. When they are placed together, we feel that the Buddha is in us and we are in the Buddha. “Anajali” is a symbol of the perfect unity of men and the Buddha. Besides, the open hands placed side by side and slightly hollowed (as if by a beggar to receive food; hence when raised to the forehead, is also a mark of supplication) reverence, salutation. The second type is Bowing to the Buddha Recitation. This is one of the ten kinds of oral recitation. This technique consists of making bows as we recite the Buddha’s name. Either we recite once before each bow or we bow as we recite, regardless of the number of recitations. The bowing should be supple yet deliberate, complimenting recitation, bowing and reciting perfectly synchronized. If we add a sincere and earnest mind, body, speech and mind are gathered together. Except for the words Amitabha Buddha, there is not the slightest deluded thought. This method has the ability to destroy the karma of drowsiness. Its benefits are very great, because the practitioner engages in recitation with his body, speech and mind. A lay practitioner of old used to follow this method, and each day and night, he would bow and recite and average of one thousand times. However, this practice is the particular domain of those with strong mind-power. Lacking this quality, it is difficult to persevere, because with extended bowing, the body easily grows weary, leading to discouragement. Therefore, this method is normally used in conjunction with other methods and is not practiced in exclusively. The third type of bowing is the prostrations every third step. According to the Vajrayana tradition, “Prostrations every third step” means going around the central Lhasa temple, made by prostrations every third step, to get rid of evils or obtain blessing. The fourth type of bowing is the embrace the feet. To embrace the feet, i.e. Buddha’s feet in reverence or pleading. To bow the head and face in reverence, to fall prostrate in reverence. According to Buddhist tradition since the time of the Buddha, a Buddhist would embrace the Buddha’s feet in reverence or pleading, or to extend the arms in that posture. The fifth type of bowing is the Pradaksina. “Pradaksina” is a Sanskrit term for “Circumambulation.” Circumambulation with the right shoulder towards the object of homage. This is one of the most common merit-making activities throughout the Buddhist world, popular among both monastics and laypeople. It takes different forms, but its central practice is walking a circular route around a holy place in a clockwise direction, an exception to this is the non-Buddhist Tibetan Bon Po tradition, whose members circumambulate in a counter-clockwise. The probable reason for the clockwise orientation for Buddhists is the Indian notion that the left hand is ritually impure. Besides, there are nine other ways of showing respect in India. According to Hsuan-Tsang, there are nine ways of showing respect in Indian at his time. They were saluting by asking about welfare (speaking softly), saluting by bowing the head, saluting by holding high hands, saluting by bowing head with folded hands, saluting by bending the knee, saluting by kneeling, saluting by placing two hands and knees on the ground, saluting by placing two elbows and knees on the ground, and saluting by humbly and submissively prostrating the whole body on the ground.
According to Buddhism, when prostrating, one must wholeheartedly have Physical-Verbal-Mental Prostrations. First, physical prostration, which is primarily an act of paying homage with the body. It could assume various forms. For Buddhists there is a particular way of prostration by joining the palms as a bud of a lotus flower. Besides, to bow down one’s head before is also an act of physical respect. Second, verbal homage, with many ways of verbal homage. Repeating mantras is one of them. Recitation of the Buddha’s name is another. Vow to seek refuge in a Buddha when seeing an image of that Buddha is also an act of paying homage through speech. Third, mental prostration, which is very important. You may not be physically prostrating os using verbal expressions in respect but there is no telling how strong your inner mental respect may be. According to the Tibetan Tradition, people protrate the original teacher with many meanings. First, Vajra holder, at your lotus feet I prostrate. Your compassion grants even the sphere of bliss. The supreme state of the three kayas, in an instant Guru with a jewel-like body. Second, we prostrate at your feet holy Refuge Protector. You are the wisdom-knowledge of all infinite Conquerors appearing in any way that subdues. With supreme skilful means, you manifest as a saffron-robed monk. Third, we prostrate at your feet venerable Guru. You eliminated all faults and their instincts and are a treasury of infinite precious qualities. Sole source of benefit and bliss without exception. Forth, we prostrate to you kind Guru. Teacher of gods and all, in nature all Buddhas, the source of 84,000 pure dharmas, your tower above the whole host of Aryas. Fifth, we prostrate manifesting as many bodies as atoms of the world. To Gurus dwelling in the three times and ten directions, the three supreme Jewels and all worthy of homage with faith, conviction and an ocean of lyric praise.
Besides, Devout Buddhists should always bow and prostrate to the Buddha. Action in all Buddha-lands, honoring all Buddhas, one of the ten kinds of action of Great Enlightening Beings. Enlightening Beings who abide by these can achieve the action of Buddhas that has no coming or going. Bodhisattvas take honoring the Buddhas as a reliance because their faith is purified. This is one of the ten kinds of reliance of Great Enlightening Beings. According to The Flower Adornment Sutra, chapter 38 (Detachment from the World), the Great Enlightening Being Universally Good told Unversal Wisdom that Offsprings of Buddha, Great Enlightening Beings have ten kinds of reliance which help them be able to obtain abodes of the unexcelled great knowledge of Buddhas. Sincere Buddhists should follow good example of Great Enlightening Beings, honor and provide for all Buddhas. Bowing and postration to the Buddha are humble expressions of respect and appreciation for the historical Buddha, our Teacher, who understood the Truth of the universe and our nature. Based upon his kindness and compassion to liberate all sentient beings from suffering, the Buddha serves as an excellent model for humanity. Therefore, in bowing before the Buddha, we also reminded of our own Buddha nature. We humbly examine our mind, and renew our vow to remove any obstacles from our mind and life which prevent us from becoming a fully enlightened Buddha, manifesting the kindness compassion and wisdom our Teacher has shown to us, in order to benefit all sentient beings. When we bow to the Buddhas, we should concentrate singlemindedly and show respect with our bodies. Bowing to the Buddhas can eradicate obstructions which result from offenses. It is said, “To bow before the Buddhas can eradicate offenses as numerous as the grains of sand in the Ganges, for if offenses were solid objects they would fill up worlds as numerous as the Ganges’ sands.” This is the first of the ten conducts and vows of Samantabhadra Bodhisattva (Universal Worthy Bodhisattva), means to have a mind of deep faith and understanding of all Buddhas as if they were before our eyes, and to keep our body, mouth and mind karma completely. The realm of space is inexhausted, our worshiping and respecting all Buddhas never end; the realm of living beings is inexhausted and the afflictions of living beings are inexhaustible, our worshiping and respecting all Buddhas never end. Bowing is a very important outward form of the practice that should be done correctly. Bring the forehead all the way to the floor. Have elbows near the knees about three inches apart. Bow slowly, mindful of our body. It is a good remedy for our conceit. We should bow often. When we bow three times, we can keep in mind the qualities of the Buddha, the Dharma, and the Sangha, that is, the qualities of purity, radiance, and peace. We use outward form to train ourselves, to harmonize body and mind. Do not make mistake of watching how others bow. Judging others will only increase our pride. Watch ourselves instead. Bow often; get rid of our pride. Bowing and Prostrating is also one of the ten kinds of oral recitation. This technique consists of making bows as we recite the Buddha’s name. Either we recite once before each bow or we bow as we recite, regardless of the number of recitations. The bowing should be supple yet deliberate, complimenting recitation, bowing and reciting perfectly synchronized. If we add a sincere and earnest mind, body, speech and mind are gathered together. Except for the words Amitabha Buddha, there is not the slightest deluded thought. This method has the ability to destroy the karma of drowsiness. Its benefits are very great, because the practitioner engages in recitation with his body, speech and mind. A lay practitioner of old used to follow this method, and each day and night, he would bow and recite and average of one thousand times. However, this practice is the particular domain of those with strong mind-power. Lacking this quality, it is difficult to persevere, because with extended bowing, the body easily grows weary, leading to discouragement. Therefore, this method is normally used in conjunction with other methods and is not practiced in exclusively.
186. Worshipping
According to our old customs, Buddhists worship ancestors to show our appreciations. According to Buddhism, worshiping ancestors, with the hope of relieving their karma, is not a bad custom. Buddhists diligently cultivate is the best way to show our appreciations to our ancestors. However, some Buddhists misunderstand about Buddhism and consider the worshiping the most important issue in Buddhism. According to the public belief, when there is a passing away person in a family, people usually perform a memorial ceremony on behalf of a deceased on what is believed by Buddhists to be the final day of the Bardo Period (in the intermediate state between death and rebirth). Vietnamese People have the custom of Ancestor worship for a very long time. Vietnamese people have long believed in the existence of the soul or consciousness after death. Ancestors are thought to watch over and to support their living descendants. Thus, living descendants always worship their ancestors with ultimate respect. Vietnamese people celebrate death anniversary, not only for their deceased parents, but also for their grand-parents, great grand-parents, and great-great grand-parents. They can celebrate with a party or with the simpliest ancestral ritual of burning incense and bowing before their ancestors’ altars or before their ancestors’ portraits. In some families, beside placing offerings of food and drink in front of the altar, they also have the custom to burn paper money for their ancestors. In addition, in some areas in Central Vietnam, there still exist some Clan Temples which worship ancestors of the same surnames. It is no doubt that ancestor worship has helped our people maintain unity and continuity (maintaining generations). According to our old customs, Buddhists worship ancestors to show our appreciations. According to Buddhism, worshiping ancestors, with the hope of relieving their karma, is not a bad custom. Buddhists diligently cultivate is the best way to show our appreciations to our ancestors. However, some Buddhists misunderstand about Buddhism and consider the worshiping the most important issue in Buddhism. Buddhism never encourage Buddhists to worship their ancestors blindly. On the contrary, Buddhism always promotes ancestor worship reasonably by the practice of chanting sutras for the dead, hoping to relieve their karma. Besides, usually on 15th of the third lunar month, people celebrate the “Shing Ming” festival to honour their ancestors and departed spirits. East Asian peoples such as Chinese, Japanese, Korean, Vietnamese, often celebrate this festival by going to the cemetery to cut grasses, clean and offer food and fruits on their ancestors’ tombs.
According to Buddhist traditions, Buddhists also have the custom of worshipping the Buddha. In India, after the Buddha’s parinirvana, Buddhists give the Buddha all the honours due to a Hindu Incarnate God. They began to worship the image of the Buddha for the same reasons as the Hindu, namely to stimulate feeling and meditation. It is now everyone accepted that the worship of idols among the Hindus is as old as 500 to 450 B.C. Nowadays, in Ceylon, Burma, China, Vietnam, and other Buddhist countries, people worship the Buddha’s image in the same fashion as the Hindus do in India, by offering flowers, food, cloth, incense and prayers. They also act in the making of an image is the painting of the eyes, a magical rite as in India. They believe that to do this the image is vivified into godship. However, sincere Buddhists should always remember that the Buddha never approved of the idea of installing his image for worship in stupas. Devout Buddhists not only not to take the image as visible representations of God, but also not to consider that the idol contains in its substance any protion of all-pervading divinity. Buddhists should reverence the Buddha’s statue and other related precious dharma things as momentoes of the greatest, wisest, most benevolent and compassionate man in this world. To us, the Buddha seems more to be revered and beloved than any great men. Devout Buddhists should always remember that from the beginning, the Buddha condemned the observance of ceremonies and other external practices, which only tend to increase our spiritual blindness and our clinging to more superstitions. Buddhists offer flowers and incense to the Buddha as an outward form of respect to the Buddha. When we offer flowers, we think that as those flowers fade we also fade and die; therefore, there is nothing in this world for us to cling on. However, when offering to the Buddha, Buddhists take five kinds of incense or fragrance, corresponding with the five kinds of dharmakaya (five attributes of dharmakaya or spiritual body of the Tathagata): the dharmakaya is above all moral conditions, the dharmakaya is tranquil and apart from all false ideas, the dharmakaya is wise and omniscient, the dharmakaya is free, unlimited, unconditioned, which is the state of nirvana, and the dharmakaya has perfect knowledge.
187. Worshipping the Iimages of the Saints
To make an image; the first one made of the Buddha is attributed to Udayana, king of Kausambi, a contemporary of Sakyamuni, who is said to have made an image of the Buddha after his nirvana, in sandalwood, 5 feet high. People believe that when they make a statue of the Buddha, in the next lives they will have a clear vision, they will not be born in the evil places, they will always be born in a noble and good family, they will be very wealthy, and they will be able to revere the Triple Jewel, and so on. In fact, according tot the Buddha, sincere Buddhists need no semblance or appearance. Before reaching the stage of Bodhisattvahood known as Joy, a Bodhisattva enters into the realm of no-shadows. A Bodhisattva on going up to the seventh stage, a Bodhisattva still has a trace of mindfulness, but at the eighth the state of imagelessness or no conscious strivings obtains. It is by means of Prajna that the Imagelessness and the supernatural glory are realized. Sincere Buddhists should always remember that the number of statues we make doesn’t matter, it does matter how we cultivate to improve ourselves in this very life. Sincere Buddhists should always remember that worshipping the image of the Buddha to pay respect to what the image stand for, not to worship the image itself.
Sincere Buddhists should always remember that worshipping the image of the Buddha to pay respect to what the image stand for, not to worship the image itself. According to the Earth Store Bodhisattva Sutra, Chapter 13, the Buddha told Empty Space Treasure Bodhisattva! If gods, dragons, or spirits of the present or future hear Earth Store’s name, bow to his image, or merely hear of his past vows, deeds, and practices, and then praise him and gaze at and worship him, they will benefit in seven ways: they will quickly reach the Sages’ ground; their evil karma will be eradicated; all the Buddhas will protect and be near them; they will not retreat from Bodhi; their inherent powers will increase; they will know their past lives; and they will ultimately realize Buddhahood. According to the Sutra of the Past Vows of Earth Store Bodhisattva, Chapter eleven, the Dharma Protection of an Earth Spirit, the Earth Spirit Firm and Stable spoke to the Buddha and said: “World Honored One! As I regard the living beings of the present and future, I see those who make shrines of clay, stone, bamboo, or wood and set them on pure ground in the southern part of their dwellings. They place within the shrines an image of Earth Store Bodhisattva, either sculpted, painted, or made of gold, silver, copper, or iron. They then burn incense, make offerings, behold, worship, and praise him. Such people will receive ten kinds of benefits. What are these ten?” First, their lands will be fertile. Second, their families and homes will always be peaceful. Third, their deceased ancestors will be born in the heavens. Fourth, those still alive will have benefit and will have their lifespan increased. Fifth, they will obtain what they want. Sixth, they will not encounter the disasters of water and fire. Seventh, they will avoid unforeseen calamities. Eighth, their nightmares will cease. Ninth, they will be protected by spirits during their comings and goings. Tenth, they will encounter many causes of Sagehood. Besides, according to the Earth Store Bodhisattva Sutra, Chapter 13, the Buddha told Empty Space Treasure Bodhisattva: “Listen attentively! Listen attentively! I shall enumerate them and describe them to you. If there are good men or women in the future who see Earth Store Bodhisattva’s image, or who hear this sutra or read or recite it; who use incense, flowers, food and drink, clothing, or gems as offerings; or if they praise , gaze upon, and worship him, they will benefit in twenty-eight ways: gods and dragons will be mindful of them and protect them; the fruits of their goodness will increase daily; they will accumulate superior causes of Sagehood; they will not retreat from Bodhi; their food and drink will be abundant; epidemics will not touch them; they will not encounter disasters of fire and water; they will not have any difficulties with thieves or armed robbers; they will be respected by all who see them; they will be aided by ghosts and spirits; women will be reborn as men; if born as women, they will be daughters of kings and ministers; they will have handsome features; they will often be born in the heavens; they may be emperors or kings; they will know their past lives; they will attain whatever they seek; their families will be happy; all disasters will be eradicated; các nghiệp về ác đạo đều trừ hẳn: they will eternally be apart from bad karmic paths; they will always arrive at their destination; at night their dreams will be peaceful and happy; their deceased ancestors will leave suffering behind; they will receive the blessings from their past lives to aid their rebirth; they will be praised by the sages; they will be intelligent and they will have sharp faculties; they will have magnanimous, kind and sympathetic (compassionate) hearts; and finally they will ultimately realize Buddhahood.
188. Day on which a Particular Buddha or Bodhisattva is Worshipped
According to Buddhist traditions, the day of the month on which a particular Buddha or Bodhisattva is worshipped, he is being in special charge of mundane affairs on that day (lunar calendar). These days extend from the first to the thirtieth day of the lunar calendar month. The first is the day of the Dhyana-Light Buddha on the first day of the month. The second is the day of the Dipankara Buddha on the second day of the month. The third is the day of the Prabhutaratna on the third day of the month. The fourth is the day of the Aksobhya Buddha on the fourth day of the month. The fifth is the day of the Maitreya Bodhisattva on the fifth of the month. The sixth is the day of the Twenty Thousand-Lamp Buddha on the sixth day of the month. The seventh is the day of the Thirty Thousand-Lamp Buddha on the seventh day of the month. The eighth is the day of the Bhaisajyaraja-Samudgata Buddha on the eighth day of the month. The ninth is the day of the Mahabhijna-Jnanabhibhu Buddha on the ninth day of the month. The tenth is the day of the Candra-Surya-Pradipa Buddha on the tenth day of the month. The eleventh is the day of the Delightful Buddha on the eleventh day of the month. The twelfth is the day of the Unconquerable Buddha on the twelfth day of the month. The thirteenth is the day of the Akasagarbha Bodhisattva (Bodhisattva of Space) on the thirteenth day of the month. The fourteenth is the day of the Samantabhadra Bodhisattva on the fourteenth day of the month. The fifteenth is the day of the Amitabha Buddha on the fifteenth of the month. The sixteenth is the day of the Dharani Bodhisattva on the sixteenth of the month. The seventeenth is the day of the Nagarjuna Bodhisattva on the seventeenth of the month. The eighteenth is the day of the Kuan-Yin or Avalokitesvara Bodhisattva on the eighteenth of the month. The ninteenth is the day of the Sun-Light Bodhisattva on the nineteenth of the month. The twentieth is the day of the The Moon-Light Bodhisattva on the twentieth of the month. The twenty-first is the day of the Infinite Resolve Bodhisattva on the twenty-first day of the month. The twenty-second is the day of the Abhayandada Bodhisattva on the twenty-second day of the month. The twenty-third is the day of the Mahasthamaprapta Bodhisattva on the twenty-third day of the month. The twenty-fourth is the day of the Earth-Store Bodhisattva on the twenty-fourth of the month. The twenty-fifth is the day of the Manjusri Bodhisattva on the twenty-fifth of the month. The twenty-sixth is the day of the Supreme Bhaisajyaraja-samudgata Bodhisattva on the twenty-sixth day of the month. The twenty-seventh is the day of the Vairocana Buddha on the twenty-seventh day of the month. The twenty-eighth is the day of the Vairocana Buddha on the twenty-eighth of the month. The twenty-ninth is the day of the Bhaisajyaja-samudgata Bodhisattva on the twenty-ninth day of the month. The thirtieth is the day of the Sakyamuni Buddha on the thirtieth of the month.
189. Devout Buddhists
Buddhist is the one who believes in the Buddha, the Dharma, and the Sangha. One who accepts Buddhism as his religion. One who studies, disseminates and endeavors to live the fundamental principles of the Buddha-dharma. There are no special rites to observe to become a Buddhist. However, a Buddhist, especially laymen and lay women should follow the five precepts (not to kill, not to steal, not to commit adultery, not to lie, and not to drink liquor). The first step to become a Buddhist is to take refuge in the Triple Gem to affirm our spiritual strength by empowering the confidence and rationale in us during times of adversity and confrontation. This also steers us in the right direction of living our lives in a more meaningful way. Devout lay disciples including two classes of upasaka and upasika. Disciples in both forms of Buddhism, Theravada and Mahayana, is a person who vows to join the religion by striving to take refuge in the Triratna and to keep the five Precepts at all times, and the Eight Precepts on Uposatha days, and who tries to follow the Eightfold Path whilst living in the world. They are Buddhist supporters by offering material supplies, food, clothes, and so on. Countries with Buddhist tradition, Formal ordination of lay followers is extremely important for this is the central ceremony of faith for them to lead a virtuous life.
To become a devoted (good) Buddhist, beside keeping five or ten basic precepts, disseminates and endeavors to live the fundamental principles of the Buddha-dharma, one must meet the criteria taught by the Buddha. First of all, that Buddhist must observe the five cardinal virtues (Five Constant Virtues). The first Constant Virtue is the Benevolence which concerns attitude. The noble man desires to be in harmony with other men. He knows that he cannot fulfill his role in daily life unless he is co-operative and accommodating. The right benevolence is revealed through conduct. People have the seed of such a benevolence within them, but it must be helped to develop. This virtuous attitude is sometimes thought of as an inner law of self-control. The second Constant Virtue is the Righteousness or right moral courage. The noble man should develop the righteousness necessary to remain loyal to himself and charitable toward his neighbors. The third Constant Virtue is the propriety or Civility or right procedure. Constant Virtue of the propriety is one of the most important virtues of the five constant virtues. The man of noble mind has made a study of the rules of conduct. He has learned how to apply them in every incident he faces. He knows all the rules for etiquette, which set forth what each social situation requires of the completely humanized person. He knows all the ceremonies and rituals centering around ancestor reverence. He knows how to sit, how to stand, how to walk, how to converse, and how to control his facial expression on all occasions. Yet all these rituals and procedures are without value if a man does not have the proper attitude. “A man without charity in his heart, what has he to do with these rigid ceremonies?” The fourth Constant Virtue is the Good knowledge is the fourth Constant Virtue. The noble man is a knowing man, for a person must be educated in order to respond to all circumstances in the right way. The Confucianists’ goal is to grow gradually from rules to habits. When Confucius stressed the importance of education, he was not suggesting a new idea. he was repeating and emphasizing what the ancients had said. The social order depends upon fundamental morality, the morality of proper words and actions. Also like the ancients, Confucius believed that morality was to be applied in all levels of life, but in a very significant way to the ruling level. For the rulers were the teachers of all. They taught the needed morality most effectively when they set a good example and when they governed kindly. The fifth Constant Virtue is Loyality. The noble man should keep for himself the loyality, does what he speaks and speaks only what he hears. When he promise something, even though whatever happens, he still does his best to fulfill his promise. Furthermore, the noble man always knows what his duty is on each occasion, and he always knows how to do that duty. Because he has developed the seeds of virtue within his nature, he is in harmony with everything in the universe.
In order to become a devout Buddhist, naturally that Buddhist must take refuge in the Triratna and to keep the basic five precepts or any other precepts for laypeople. To take refuge in Sakyamuni Buddha, the founding master; to take refuge in the Dharma, the supreme teachings of the Buddha; and to take refuge in the Sangha, the congregation of monks and nuns who have renounced the world and have devoted their effort to a lifelong practice of the Dharma. To keep the basic five precepts include not to kill, not to steal, not to commit sexual misconduct, not to lie, and not to drink liquor. Besides, a devout Buddhist always hears the truth with a faith mind; always knows the main purpose of Buddhism; always does good deeds; always tries not committing any evils, or not to do evil deeds; and always tries to purify the body and mind. A devout Buddhist should always venerate (respect) the elderly; should always love and care for the young; and should always comfort those who encounter calamities. A devout Buddhist should always understand the path to that goal and always try to practice the Buddha’s teachings correctly. That Buddhist must be willing to change and repent when mistakes are made; must be willing to abandon the tendencies to chase constantly after worldly matters; must be willing to return to follow the Way of enlightenment; and must practice just as the Buddha taught. Besides, there are four Great Debts which lay people should always remember. The first debt is the debt to the Triple Jewel (Buddha, Dharma, Sangha). The second debt is the debt to our parents and teachers. The third debt is the debt to our spiritual friends. The fourth debt is the debt we owe all sentient beings.
Devout Buddhists should try to train ourselves in accordance to the examples set by the Buddhas, Dharma and Sangha. If we take their behavior as a model, we will eventually become like them. Devout Buddhists should avoid being self-indulgent, and running after any desirable object we see. In addition, we should not crave for money because craving for money and position leads us to obsession and constant dissatisfaction. We will be much happier when we enjoy pleasures of the senses in moderation. Devout Buddhists should avoid arrogantly criticizing whatever we dislike. We have a tendency to see others’ faults and overlook our own. This doesn’t make us or others any happier. So, devout Buddhists had better correct our own faults than point out those of others. Devout Buddhists should try our best to avoid the ten destructive actions, at the same time, try to do the ten good deeds. The Buddha advised us to avoid ten destructive actions. By deliberately refraining from these ten destructive actions, we engage in the ten constructive or positive actions. For example, deciding not to lie to our employer about the time sepnt working on a project is in itself a positive action. This has many benefits: employer will trust our word in the future, we will live according to our ethical principles, and we will create the cause to have temporal happiness and spiritual realizations.
According to Late Most Venerable Hsuan-Hua in the Dharma Talks, Book II, first of all, devout Buddhists are not to contend. If we do not contend, then we will not try to kill sentient beings. Killing occurs because thoughts of contention take control. When we start contending, we have the attitude of ‘get out of my way or die!’ The casualties that result are beyond count. Devout Buddhists should try to get rid of this dangerous contention. Second, devout Buddhists are not to be greedy. If we are not greedy, then we will not steal. Why do we want to steal others’ things? It is because of greed. If we are not greedy, then even if people want to offer us something, we would not want to take it. Devout Buddhists should try to get rid of greed. Third, devout Buddhists are not to seek for deires. If we seek for nothing, we will not have thoughts of lust. Thoughts of lust arise because we seek for them. Women seek men, and men seek women. If we do not seek anything, then how could we have thoughts of sexual misconduct? Fourth, devout Buddhists are not to be selfish. If we are not selfish, then we do not tell lies. We tell lies because they are afraid of losing personal benefits. Overcome by selfishness, we cheat people and tell lies, hoping to hide our true face from others. Fifth, devout Buddhists are not to seek for personal benefits. If we do not seek for personal benefits, we will have opportunities to develop our unselfishness. Sixth, devout Buddhists are not to drink intoxicated drinks. If we do not drink intoxicated drinks, we will not violate the precept against taking intoxicants. Why do people take intoxicants? It is because they want to delight their bodies and minds. However, this temporary delight will mess up their bodies and confuse their mind in the long run. Once intoxicated, they will scold people and do as they please, and their lustful desires increase.
During the time of the Buddha, the Buddha recommended five practical suggestions that would be beneficial to Laypeople. First, harbouring a good thought opposite to the encroaching one, e.g., loving-kindness in the case of hatred. Second, reflecting upon possible evil consequences, e.g., anger sometimes results in murder. Third, simple neglect or becoming wholly inattentive to them. Fourh, tracing the cause which led to the arising of the unwholesome thoughts and thus forgetting them in the retrospective process. Fifth, direct physical force. Besides, the Buddha also taught: “One should not wish to be repaid for good deeds. Doing good deeds with an intention of getting repayment will lead to greed for fame and fortune.” However, in any society, gratitude is a precious virtue and Buddhists should always remember the kindness and assistance others have given you. Even though the Buddha asked the giver not to wish to be repaid for good deeds, He always considered gratitude to be a great blessing, an extremely high quality to develop for every Buddhist. Besides, devout Buddhist should always cultivate both the body and the mind. Body cultivates but mind does not meaning, there are people who have the appearance of true cultivators by becoming a monk or nun, but their minds are not determined to find enlightenment but instead they yearn for fame, notoriety, wealth, etc just like everyone in the secular life. Thus, cultivating in this way is entirely contradictory to the Buddha’s teachings and one is better off remaining in the secular life and be a genuine lay Buddhist. Devout Buddhists should always have filial piety toward one’s parents means not only to avoid causing them pain, but also to strive to make them happy. To be filial, therefore, is to have loving-kindness and compassion towards our parents, not necessarily to obey them in any circumstances. Filial piety also means to strive to guide our parents to tread on the virtuous way. The Buddha taught when one is filial towards one’s parents, it is the same as one has compassion for all sentient beings for in the uninterrupted cycle of birth and death, beings had been one’s parents at some time in the past. Thus, the Buddha taught: “Before joining the Order, monks and nuns should bow down before their parents one last time in gratitude, and then never again.” To be a good Buddhist, you should have an appropriate conduct of a real Buddhist. You should always conduct yourself according to the Buddha’s teachings. To achieve these, you will not only become a noble man and attain happiness in this very life, but you will also be able to leave this world without fear for you have committed no sins.
Devouts Buddhists should always remember that the Buddhas and Bodhisatvas always support us in our cultivation. They always promote the virtues of the followers, help them remove greed, hate and delusion, and protect them from ghosts and men who may maliciously try to interfere with their spiritual practices. They bestow material benefits. Since the Buddhas and Bodhisatvas are all-merciful, it was natural, and, in some ways, logical to assume that they should concern themselves with the atheal wishes of their adherents, protect their earthly fortunes and ward off disasters. Avalokitesvara, for example, protects caravans from robbers sailors from ship wreck, criminals from execution. By his help women obtain the children they wish. If one but thinks of Avalokitesvara, fire ceases to burn, swords fall to pieces, enemies become kind-hearted bonds are loosened, spells revert to where they came, beasts flee, and snakes lose thei poison. However, this aspect of Buddhism is only used to help calm the mind of Buddhist beginners who encounter problems. The Buddhas and Bodhisattvas provide favorable conditions for the attainment of enlightenment and liberation for Buddhist followers. Finally, devout Buddhists should always look up the Buddhas and Bodhisattvas and consider them as objects of desire to love for all Buddhist followers.
In the Anguttara Nikaya Sutra, the Buddha commented on the four kinds of bliss a layman enjoy. The first happiness is the bliss of ownership. Herein a clansman has wealth acquired by energetic striving, amassed by strength of arm, won by sweat, and lawfully gotten. At this thought, bliss and satisfaction come to him. This is call the bliss of ownership. The second happiness is the bliss of possession of property. Herein a clansman by means of wealth acquired by energetic striving, both enjoys his wealth and does meritorious deeds. At this thought, bliss and satisfaction come to him. This is called the bliss of wealth. The third happiness is the bliss of debtlessness. Herein a clansman owes no debt, great or small, to anyone. At the thought, bliss and satisfaction come to him. This is called the bliss of debtlessness. The third happiness is the bliss of blamelessness. Herein the Aryan disciple is blessed with blameless action of body, blameless action of speech, blameless action of mind. At the thought, bliss and satisfaction come to him. This is called the bliss of blamelessness. According to the Sutra In Forty-Two Sections, Chapter 37, the Buddha said: “My disciples may be several thousands miles away from me but if they remember and practice my precepts, they will certainly obtain the fruits of the Way. On the contrary, those who are by my side but do not follow my precepts, they may see me constantly but in the end they will not obtain the Way.” Also according to the Sutra In Forty-Two Sections, Chapter 27, the Buddha said: “Those who follow the Way are like floating pieces of woods in the water flowing above the current, not touching either shore and that are not picked up by people, not intercepted by ghosts or spirits, not caught in whirlpools, and that which do not rot. I guarantee that these pieces of wood will certainly reach the sea. I guarantee that students of the Way who are not deluded by emotional desire nor bothered by myriad of devious things but who are vigorous in their cultivation or development of the unconditioned will certainly attain the way.”
190. Lay Bodhisattvas’ Precepts
The Lay Bodhisattvas are devout Buddhists who already took refuge in the Triple Gem. Beside keeping the five basic precepts, they also keep the six grave sins and the twenty-eight faults. The six grave sins are extremely important for lay Bodhisattvas, for keeping these precepts will help them attain the Holy fruitions. The first major precept is the precept of killing. Followers of the Buddha! After an upasaka or an upasika takes the precepts, even if he or she has to sacrifice his or her life, he or she should not kill any being, even if it is an ant. After taking the precepts, if he or she instructs others to kill or if he or she himself or herself kills, he or she loses the upasaka or upasika precepts. This person cannot attain even the state of warmth, let alone the fruition of a stream-enterer or a non-returner. He or she is called a precept-breaking upasak or upasika, a stinking upasaka/upasika, an outcast upasaka/upasika, a defiled upasaka/upasika, and an afflicted upasaka/upasika. The second major precept is the precept of stealing. Followers of the Buddha! After an upasaka or an upasika takes the precepts, even if he or she has to sacrifice his or her life, he or she should not steal, even as little as a penny. After taking the precepts, if he/she breaks the precept, he or she loses the upasaka or upasika precepts. This person cannot attain even the state of warmth, let alone the fruition of a stream-enterer or a nonreturner. He or she is called a precept-breaking upasak or upasika, a stinking upasaka/upasika, an outcast upasaka/upasika, a defiled upasaka/upasika, and an afflicted upasaka/upasika. The third major precept is the precept of lying. Followers of the Buddha! After an upasaka or an upasika takes the precepts, even if he or she has to sacrifice his or her life, he or she should not lie that he/she has mastered the contemplation of impurity or attained the fruition of a non-returner. After taking the precepts, if he or she breaks the precept, he or she loses the upasaka or upasika precepts. This person cannot attain even the state of warmth, let alone the fruition of a stream-enterer or a nonreturner. He or she is called a precept-breaking upasak or upasika, a stinking upasaka/upasika, an outcast upasaka/upasika, a defiled upasaka/upasika, and an afflicted upasaka/upasika. The fourth major precept is the precept of sexual misconduct. Followers of the Buddha! After an upasaka or an upasika takes the precepts, even if he or she has to sacrifice his or her life, he or she should not engage in any sexual misconduct. After taking the precepts, if he or she breaks this precept, he or she loses the upasaka or upasika precepts. This person cannot attain even the state of warmth, let alone the fruition of a stream-enterer or a nonreturner. He or she is called a precept-breaking upasak or upasika, a stinking upasaka/upasika, an outcast upasaka/upasika, a defiled upasaka/upasika, and an afflicted upasaka/upasika. The fifth major precept is the precept of talking about the wrong deeds of the four categories of Buddha’s disciples. Followers of the Buddha! After an upasaka or an upasika takes the precepts, even if he or she has to sacrifice his or her life, he or she should not speak of the faults of the bhikkhus, bhikkhunis, upasakas, and upasikas. After taking the precepts, if he or she breaks this precept, he or she loses the upasaka or upasika precepts. This person cannot attain even the state of warmth, let alone the fruition of a stream-enterer or a nonreturner. He or she is called a precept-breaking upasak or upasika, a stinking upasaka/upasika, an outcast upasaka/upasika, a defiled upasaka/upasika, and an afflicted upasaka/upasika. The sixth major precept is the precept of selling alcohol. Followers of the Buddha! After an upasaka or an upasika takes the precepts, even if he or she has to sacrifice his or her life, he or she should not sell intoxicants. After taking the precepts, if he or she breaks this precept, he or she loses the upasaka or upasika precepts. This person cannot attain even the state of warmth, let alone the fruition of a stream-enterer or a nonreturner. He or she is called a precept-breaking upasak or upasika, a stinking upasaka/upasika, an outcast upasaka/upasika, a defiled upasaka/upasika, and an afflicted upasaka/upasika.
Besides the six major precepts, there are also twenty-eight secondary precepts or faults. These precepts help Lay Bodhisattvas nurture their morality on their daily cultivation. The first secondary precept is the precept of not making offering to one’s parents and teachers. Followers of the Buddha! As the Buddha has said, If an upasaka/upasika, after taking the precept, does not make offerings to his/her parents and teachers, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The second secondary precept is the precept of indulging in intoxicants. If an upasaka/upasika, after taking the precept, indulges in intoxicants, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The third secondary precept is the precept of not visiting and looking after the sick. If an upasaka/upasika, after taking the precept, does not look after those who are sick, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The fourth secondary precept is the precept of ignoring one’s begging. If an upasaka/upasika, after taking the precept, upon seeing supplicants, does not give away whatever he/she can, but rather send them away empty-handed, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The fifth secondary precept is the precept of not paying respect to the elderly among the four categories of Buddha’s disicples. If an upasaka/upasika, after taking the precept, upon seeing bhikkhus, bhikkhunis, elder upasakas or elder upasikas, does not get up to greet and bow to them, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The sixth secondary precept is the precept of pride when seeing the four categories of Buddha’s disciples break the precepts. If an upasaka/upasika, after taking the precept, arouses this arrogant thought upon seeing bhikkhus, bhikkhunis, upasakas, and upasikas who violate the precepts, “I am superior to them, for they are not as good as I,” he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The seventh secondary precept is the precept of not fulfilling the precept of not eating after midday during the six days of a month. If an upasaka/upasika, after taking the precept, does not keep the eight precepts and makes offerings to the Triple Gem for six days each month, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The eighth secondary precept is the precept of not listening to the Dharma. If an upasaka/upasika, after taking the precept, does not attend the Dharma lectures held within 12 kilometers, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The ninth secondary precept is the precept of using the Sangha’s furniture and utensils. If an upasaka/upasika, after taking the precept, makes use of the Sangha’s beds, chairs and utensils, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The tenth secondary precept is the precept of drinking water that contains insects. If an upasaka/upasika, after taking the precept, suspects that there are living organisms in the water and drink it anyway, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The eleventh secondary precept is the precept of walking alone in dangerous places. If an upasaka/upasika, after taking the precept, travels alone in places that are considered dangerous, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The twelfth secondary precept is the precept of staying alone in the bhikkhu’s/bhikkhuni’s vihara. If an upasaka/upasika, after taking the precept, stays overnight alone in a bhikkhu’s/bhikkhuni’s vihara, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The thirteenth secondary precept is the precept of fighting for the sake of wealth. If an upasaka/upasika, after taking the precept, for the sake of wealth, beats and scolds his/her slaves, servants or other people, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The fourteenth secondary precept is the precept of giving leftover food to the four categories of Buddha’s disciples. If an upasaka/upasika, after taking the precept, offers leftover food to bhikkhus, bhikkhunis, upasakas, upasikas, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The fifteenth secondary precept is the precept of keeping cats or foxes. If an upasaka/upasika, after taking the precept, raises cats or foxes, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The sixteenth secondary precept is the precept of rearing animals and not giving them away to those who have not taken the precepts. If an upasaka/upasika, after taking the precept, raises elephants, horses, cows, goats, camels, donkeys, or any other animals, and does not give them to those who have not taken the precepts, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The seventeenth secondary precept is the precept of not keeping the three outfits, bowls and walking sticks. If an upasaka/upasika, after taking the precept, does not keep the sanghati clothes, bowls, and walking sticks (the daily necessities of the Sangha), he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The eighteenth secondary precept is the precept of not ensuring that the irrigation water of rice farm is insect free, and to carry out farming on land. If an upasaka/upasika, after taking the precept, needs to farm for a living, but does not ensure that the irrigation water of rice farm is insect free, and to carries out farming on land, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The nineteenth secondary precept is the precept of using an unjust scale in business. If an upasaka/upasika, after taking the precept, engages in business for a living, that uses a balance or scale to sell goods, then after having made a deal, he/she should not call off a previous deal for a more profitable one. When buying from others, he/she should advise the seller if he/she is trying to be dishonest in using his/her balance or scale. If an upasaka/upasika does not do so, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The twentieth secondary precept is the precept of having sexual encounter at the wrong time and place. If an upasaka/upasika, after taking the precept, has sexual intercourse in improper places and improper times, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The twenty-first secondary precept is the precept of evading government taxes while doing business. If an upasaka/upasika, after taking the precept, evades government taxes while doing business or reports dishonestly, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The twenty-second secondary precept is the precept of not obeying the country’s law. If an upasaka/upasika, after taking the precept, does not obey the country’s law, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The twenty-third secondary precept is the precept of not making offering to the Triple Gem when obtaining new food. If an upasaka/upasika, after taking the precept, does not offer the newly harvested grain, fruits, and vegetables first to the Triple Gem, but consumes them first himself/herself, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The twenty-fourth secondary precept is the precept of not giving dharma lectures without the Sangha’s permission. If an upasaka/upasika, after taking the precept, gives Dharma talks without the Sangha’s permission, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The twenty-fifth secondary precept is the precept of walking in front of the five categories of Buddha’s disciples. If an upasaka/upasika, after taking the precept, walks in front of a bhikkhu, bhikkhuni, siksamana, sramanera, sramanerika, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The twenty-sixth secondary precept is the precept of not distributing the Sangha food equally. If an upasaka/upasika, after taking the precept of distributing the Sangha food equally, but does not distribute equally, meanwhile offering better food in excessive amount to his/her own master, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The twenty-seventh secondary precept is the precept of rearing silk worms. If an upasaka/upasika, after taking the precept, raise silk worms, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death. The twenty-eighth secondary precept is the precept of ignoring the sick on the road. If an upasaka/upasika, after taking the precept, come across a sick person on the road, if this upasaka/upasika does not look after and arrange a place for this sick person, but rather deserts him/her, he/she commits the fault of not being mindful and losing the initial intention in taking the precept. If he/she does not have the mind of repentance, he/she will deteriorate. He/she is impure and will continue to create defiled karma that leads to transmigration in the cycle of birth and death.
Bài 181 – 190