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    Bodhisattva Precepts
    Bodhisattva Precepts
    Bodhisattva Precepts
    Ebook622 pages7 hours

    Bodhisattva Precepts

    By AuthorHouse

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    The spiritual training of a Buddhist comprises the Three Learning: precepts, meditation, and wisdom. Observance of precepts is the foundation of ones spiritual journey to Buddhahood. Classified into three clustersrestraining precepts, precepts for doing good dharmas, and precepts for benefiting sentient beingsBodhisattva precepts are called the three clusters of pure precepts.

    This book, Rulus third, presents seven sutras in English, all translated from texts in the Chinese Buddhist Canon. Five of these seven English translations have never before been published in book form. Sutras 1 and 2 cover the ten good karmas; Sutra 3 teaches repentance of sins; Sutra 4 expounds the Mahayana Vinaya; Sutras 57 each contain time-honored Bodhisattva precepts. Sutra 6 is the well-known Brahma Net Sutra; Sutra 7, Sutra of the Upasaka Precepts, also covers the six paramitas in detail. Buddhist terms are explained in the glossary.

    The translators introduction presents sets of Buddhist precepts and describes the arrival of the Hinayana Vinaya in China. It explains the development of the Vinaya School, a Mahayana school originated in China, and summarizes its tenets. It compares voice-hearer precepts with Bodhisattva precepts, and discusses five texts of the latter. It also touches on selecting those Bodhisattva precepts that suit our modern times. Such precepts will be fewer in number but complete in spirit. Buddhist or non-Buddhist, those who seek to benefit themselves and others need to learn and observe such Bodhisattva precepts.

    LanguageEnglish
    PublisherAuthorHouse
    Release dateFeb 2, 2012
    ISBN9781467064675
    Bodhisattva Precepts

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      Bodhisattva Precepts - AuthorHouse

      PART I

      Six Sütras

      Six Sutras

      Chapter 11 in text 598 (T15n0598), and texts 600 and 601 (T15n0600-601) are three Chinese versions of this sütra, each translated from a different Sanskrit text. In the Western Jin Dynasty (265-316), Dharmaraksa missing image file ?-313)translated text 598. In the Tang Dynasty (618-907), Siksananda missing image file 652 710) translated text 600. In the Northern Song Dynasty (960-1127), Danapala missing image file

      missing image file ?-1017) translated text 601.

      Sütra 1 is an English translation of text 600, the shortest and popular version. In the dragon-king Sagara’s palace, the Buddha teaches the path of the ten good karmas and their pleasant requitals. The ten good karmas are (1) no killing, (2) no stealing, (3) no sexual misconduct, (4) no false speech, (5) no divisive speech, (6) no abusive speech, (7) no suggestive speech, (8) no greed, (9) no anger, and (10) no wrong views.

      As one practices each of these ten good karmas, one should simultaneously train in almsgiving, which is the first of the six paramitas and the Four Drawing-in Dharmas. The path of the ten good karmas brings many benefits in one’s present life and leads to a fortunate rebirth as a human or god. However, one should transfer one’s roots of goodness developed on this path to one’s eventual attainment of Buddhahood.

      Furthermore, while taking the path of the ten good karmas in one’s training for the unsurpassed bodhi, one should also adorn oneself with the six paramitas, the Four Immeasurable Minds, the Four Drawing-in Dharmas, and the Thirty-seven Elements of Bodhi, as well as samatha, vipasyana, and skillful means.

      2 Sütra of Accepting the Ten Good Karmas as Precepts

      Text 1486 (T24n1486) is a Chinese version of this sütra, which was translated from Sanskrit by an unknown person in the Later Han Dynasty (947-951), the fourth of the Five Kingdoms and the Ten Dynasties (907-960). However, it might have been translated in the Eastern Han Dynasty (25-220) because this dynasty is also referred to as the Later Han Dynasty.

      Sütra 2 is an English translation of text 1486. In chapter 1, the Buddha teaches the ceremony (karma dharma) for accepting the ten good karmas as precepts and for accepting the eight precepts. After one has accepted the five precepts or the ten good karmas as precepts, one observes them for life. However, one observes the eight precepts regularly for one day at a time, each lunar month on one or more of the six purification days.

      In chapter 2, He describes the ten evil karmas and their corresponding dreadful requitals. Among the ten evil karmas, the three evil body karmas are (1) killing, (2) stealing, and (3) sexual misconduct; the four evil voice karmas are (4) false speech, (5) divisive speech, (6) abusive speech, and (7) suggestive speech.

      Each arises from any of the three mind karmas: (8) greed, (9) anger, and (10) the wrong views.

      Of these ten evil karmas, killing sentient beings and holding the wrong views are most severe. Therefore, the Buddha discusses a fifth evil voice karma, the evil of promoting the wrong views, and describes its requitals.

      3 Buddha pronounces the Repentance Sütra in Response to Sariputra

      Text 1491-93 (T24n1491-93) are three Chinese versions of this sütra, each translated from a different Sanskrit text. In the Eastern Han Dynasty, An Shigao ( 2nd century) translated text 1492. In the Southern Liang Dynasty, Sañghapala ( missing image file 460-524), also called Sañghavarman, translated text 1491.

      In the Sui Dynasty, Jñanagupta missing image file 523-600) translated text 1493. Text

      1492 is the shortest of the three.

      It is well known that An Shigao’s translations cover basic Buddhist doctrine according to the Hinayana (Small Vehicle). However, text 1492, attributed to An Shigao, mentions the six paramitas and attainment of Buddhahood, which are Mahayana teachings. The Chinese phrase zhuqi huanxi missing image file , which means aid them to rejoice, appears in this text. This phrase appears in only six sütras in the entire Chinese Canon, and three of them are texts translated by An Shigao’s contemporary, Lokaksema or 147-?), who was the firstto bring Mahayana teachings to China. One cannot help wondering whether Lokaksema translated text 1492.

      A stand-alone sütra usually begins with Thus I have heard, and ends with the multitudes accepting the Buddha’s instruction to disseminate the sütra. Both elements are missing from text 1492.

      One’s power of meditation is developed from a pure mind. In the Mahayana Vaipulya Sütra of Total Retention, the Buddha says, For seven years in the distant past, day and night in the six periods, I repented of the grave sins I had committed with my body, voice, and mind. After being purified, it took me ten kalpas to acquire the Endurance in Dharmas (Rulu 2012a, 194). Indeed, purification through repentance provides a favorable condition for one’s spiritual progress.

      Sütra 3 is an English translation of text 1492. In response to Sariputra, the Buddha teaches how to disclose and repent of one’s sins since time without a beginning. One should not only repent of one’s sins, but vow never again to commit them.

      Moreover, one should request Buddhas to pronounce sütras and beseech them not to enter parinirvana. Also, one should express sympathetic joy over others’ good deeds and transfer one’s merits to others for their welfare. One keeps a little leftover merit to support one’s spiritual training for Buddhahood, to benefit oneself and others.

      4 Vaipulya Sütra of the Pure Vinaya

      Text 1489 (T24n1489) is a Chinese version of this vaipulya sütra,translated from Sanskrit in the Later Qin Dynasty (384-417) by Kumarajiva missing image file ’, 344-413).

      In a vaipulya sütra, which is an extensive Mahayana sütra, usually the Buddha reproves voice-hearers and directs them to the Mahayana. Text 1489, however, is classified under the Vinaya Section of the Chinese Canon because it includes teachings on the difference between the Bodhisattva Vinaya and the Voice-Hearer Vinaya.

      Sütra 4 is an English translation of text 1489. The interlocutor in this sütra is a god-son named Silent Taming Tone. At his request, the Buddha invites Mañjusri Bodhisattva, who resides in the world called Treasure Holder, to visit our Saha World and expound the Dharma.

      Mañjusri Bodhisattva begins with the absolute truth that all dharmas have neither birth nor death. He indicates that a voice-hearer, anxious to eradicate his afflictions and enter parinirvana, abandons sentient beings. Consequently, he neither smells the fragrances of the dharma body with its five aspects—precepts, samadhi, wisdom, liberation, and the knowledge and views of liberation—nor ends the lingering habits of his afflictions.

      To encourage voice-hearers to turn to the Mahayana, Mañjusri describes the Treasure Holder voice-hearers, who train themselves in the same way as do Bodhisattvas. Those who wish to be reborn as voice-hearers there must first activate the bodhi mind, as required for Bodhisattvas.

      Mañjusri then explains the supremacy of the Bodhisattva Vinaya in its vast scope and benefits. It encompasses all vinayas, including the Voice-Hearer Vinaya and the Pratyekabuddha Vinaya. However, as one’s afflictions are empty, so too are the vinayas as their remedy.

      A Bodhisattva, in practicing the six paramitas, would rather compromise his observance of the Vinaya than fall to the ground of voice-hearers. While an evildoer experiences the five no interruptions in Avici Hell, a Bodhisattva abides in another five no interruptions as he trains for the unsurpassed bodhi and benefits sentient beings.

      After introducing the many training doors for a Bodhisattva, Mañjusri reiterates the absolute truth that all dharmas are equal in their emptiness. Using his spiritual power, he makes Saha look exactly like Treasure Holder. It makes no difference to him where he resides.

      5 The Book of Bodhisattva Precepts

      Texts 1500-01 (T24n1500-01) are two similar Chinese texts with the same title, The Book of Bodhisattva Precepts. Text 1500 is excerpted from fascicle 5 of text 1581 (T30n1581); text 1501 is excerpted from fascicles 40 and 41 of text 1579 (T30n1579).

      Text 1581 in 10 fascicles is the Chinese version of the Sütra of the Bodhisattva Ground (Bodhisattva-bhümi-sütra), translated from Sanskrit in the Northern Liang Dynasty (397-439) by Dharmaksema missing image file , 385-433). It is not a sütra, but a treatise closely matching a chapter in text 1579.

      Text 1579 in 100 fascicles is the Chinese version of the Treatise on the Yoga Teacher Ground (Yogacarya-bhümi-sastra), translated from Sanskrit in the Tang Dynasty (618-907) by Xuanzang 600-or 602-64). It is a major work of

      Asañga missing image file 4th century), but is reputed to have been imparted to him by

      Maitreya Bodhisattva. Therefore, Maitreya is recognized as the author of both treatises.

      Chinese Buddhists refer to text 1501 as The Yoga Book of Bodhisattva Precepts ( missing image file in deference to its source text, and to differentiate it from text 1500. Texts 1500 and 1501 include the same four major precepts. However, text 1500 lists forty-one minor precepts while text 1501 lists forty-three. Text 1500’s minor precepts 8 and 26 are, in text 1501, each split into two. The Bodhisattva precepts in each text, available to both the monastics and the laity, are uncommon Mahayana precepts, not in the Hinayana Vinaya. However, one must first receive the monastic precepts or the five precepts for the laity.

      Sütra 5 is an English translation of text 1500. Added to this translation are the names of the precepts as subheadings, based on those in text 702 (X39n0702) in the Extension of the Chinese Canon. Text 702, an explanation of text 1500, was authored by Dharma Master Zhixu missing image file 1599-1655), alias Ouyi missing image file , who is the ninth patriarch of the Pure Land School. He and his disciples recited text 1500, in addition to the monastic precepts, each lunar month on new-moon and full-moon

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