The Ten Major Bodhisattva Precepts
The Buddhas said to his disciples, “There are ten major Bodhisattva precepts. If one receives the precepts but fails to recite them, he is not a Bodhisattva, nor is he a seed of Buddhahood. I, too, recite these precepts.”
“All Bodhisattvas have studied them in the past, will study in the future, and are studying them now. I have explained the main characteristics of the Bodhisattva precepts. You should study and observe them with all your heart.”
The Buddha continued:
1. I vow to abstain from taking any life
A disciple of the Buddha shall not kill, encourage others to kill, kill by expedient means, praise killing, rejoice at witnessing killing, or kill through incantation or deviant mantras. The disciple must not create the causes, conditions, methods, or karma of killing, and shall not intentionally kill any living creature.
As a Buddha’s disciple, they should nurture a mind of compassion and devotion, always devising expedient means to rescue and protect all beings. If instead, the disciple fails to restrain themselves and kills a sentient being without mercy, then they commit a Parajika offense requiring repentance.
2. I vow to abstain from taking things not given.
A disciple of the Buddha must not steal or encourage others to steal, steal by expedient means, and steal by means of incantation or deviant mantras. They should not create the causes, conditions, methods, or karma of stealing. No valuables or possessions, even those belonging to ghosts and spirits or thieves and robbers, be they as small as a needle or blade of grass, may be stolen.
As a Buddha’s disciple, the disciple ought to have a mind of mercy, compassion, and devotion–always helping people earn merits and achieve happiness. If instead, they steal the possessions of others, they are committing a major offense requiring repentance.
3. I vow to abstain from misconduct done in lust.
A disciple of the Buddha must not engage in licentious acts or encourage others to do so. As a lay practitioner or an ordained practitioner they should not have sexual relations with any person–be they a human, animal, deity or spirit–nor create the causes, conditions, methods, or karma of such misconduct. Indeed, no disciples of Buddha must engage in improper sexual conduct with anyone.
A Buddha’s disciple ought to have a mind of devotion–rescuing all sentient beings and instructing them in the dharma of purity and chastity. If instead, they lack compassion and encourage others to engage in sexual relations promiscuously, including with animals and even their mothers, daughters, sisters, or other close relatives, they commit a major offense requiring repentance.
4. I vow to abstain from lying and false speech
A disciple of the Buddha must not use false words and speech, or encourage others to lie or lie by expedient means. They should not involve themselves in the causes, conditions, methods, or karma of lying, saying that they have seen what they have not seen or stating the opposite. The Buddhist disciple should no lie implicitly through physical or mental means.
As a Buddha’s disciple, the disciple ought to maintain right speech and right views always, leading all others to maintain them as well. If instead, the disciple causes wrong speech, wrong views or evil karma in others, they commit a major offense requiring repentance.
5. I vow not to sell intoxicating substances
A disciple of the Buddha must not trade in intoxicating substances or encourage others to do so. They should not create the causes, conditions, methods, or karma of selling any intoxicant whatsoever, for intoxicants are the causes and conditions of all kinds of offenses.
As a Buddha’s disciple, they should help all sentient beings achieve clear wisdom. If instead, the disciple causes them to have upside–down, topsy–turvy thinking, and commits a major offense requiring repentance.
6. I vow not to broadcast the faults of the assembly
A disciple of the Buddha must not broadcast the misdeeds or infractions of Bodhisattva clerics or Bodhisattva laypersons, or of bhiksus and bhiksunis–nor encourage others to do so. They must not create the causes, conditions, methods, or karma of discussing the offenses of the assembly.
As a Buddha’s disciple, whenever they hear 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; the disciple should instruct them with a compassionate mind and lead them to develop wholesome faith in the Mahayana.
If instead, they discuss the faults and misdeeds that occur within the assembly, they are committing a major offense requiring repentance.
7. I vow not to praise myself while disparaging others
A disciple of the Buddha shall not praise him or herself nor speak ill of others, nor encourage others to do so. They must not create the causes, conditions, methods, or karma of personal praise and disparaging others.
As a disciple of the Buddha, they should be willing to stand in for all sentient beings and endure humiliation and slander–accepting blame and letting sentient beings have all the glory. If instead, the disciple displays personal virtues and conceals the good points of others, thus causing them to suffer slander, they commit a major offense requiring repentance.
8. I vow not to be covetous and to be generous
A disciple of the Buddha must not be stingy or encourage others to be stingy. They should not create the causes, conditions, methods, or karma of stinginess. As a Bodhisattva, whenever a destitute person comes for help, the disciple should give that person what is needed. If instead, out of anger and resentment, they deny all assistance–refusing to help with even a penny, a needle, a blade of grass, even a single sentence or verse or a phrase of Dharma, but instead scolds and abuses that person–they have committed a major offense requiring repentance.
9. I vow not to give way to anger and to be harmonious
A disciple of the Buddha shall not harbor anger or encourage others to be angry. The Bodhisattva should not create the causes, conditions, methods, or karma of anger.
As a disciple of the Buddha, they should be compassionate and devoted, helping all sentient beings develop the good roots of non–contention. If instead, the disciple insults and abuses sentient beings, or even transformation beings such as deities and spirits, with harsh words, hitting them with his fists or feet, or attacking them with a knife or club–or harbors grudges even when the victim confesses their mistakes and humbly seeks forgiveness in a soft, conciliatory voice–the disciple commits a major offense requiring repentance.
10. I vow not to slander the Triple Jewel (Buddha, Dharma and Sangha)
A Buddha’s disciple shall not himself speak ill of the Triple Jewel or encourage others to do so. They must not create the causes, conditions, methods or karma of slander. If a disciple hears but a single word of slander against the Buddha from externalists or evil beings, the disciple experiences a pain similar to that of three hundred spears piercing their heart. How then could they possibly slander the Triple Jewel themselves?
Hence, if a disciple lacks faith and devotion towards the Triple Jewel, and even assists evil persons or those of aberrant views to slander the Triple Jewel, they commit a major offense requiring repentance.
Conclusion: The Ten Major Precepts
As a disciple of the Buddha, you should study these ten parajika precepts and not break any one of them in even the slightest way–much less break all of them! Anyone guilty of doing so cannot develop the bodhi–mind in this current life and will lose whatever high position they may have attained, be it that of an emperor, Wheel–Turning King, Bhiksu, Bhiksuni–as well as whatever level of Bodhisattva–hood they may have reached, whether the ten dwellings, the ten practices, the ten dedications, the ten grounds–and all the fruits of the eternal Buddha Nature. The disciple will lose all of those levels of attainment and descend into the three evil realms, unable to hear the words “parents” or Triple Jewel for numberless kalpas! Therefore, Buddha’s disciples should avoid breaking any one of these major precepts. All of you Bodhisattvas should study and observe the ten precepts, which have been observed, are being observed, and will be observed by all Bodhisattvas. They were explained in detail in the chapter, “The Eighty Thousand Rules of Conduct.”
Source: The Brahmajala Sutra (Chinese: 梵網經; pinyin: fàn wǎng jīng, Japanese: bonmōkyō), meaning, The Discourse on the Net of Brahma is the Sanskrit title of a text of the Mahayana Buddhist canon
“All Bodhisattvas have studied them in the past, will study in the future, and are studying them now. I have explained the main characteristics of the Bodhisattva precepts. You should study and observe them with all your heart.”
The Buddha continued:
1. I vow to abstain from taking any life
A disciple of the Buddha shall not kill, encourage others to kill, kill by expedient means, praise killing, rejoice at witnessing killing, or kill through incantation or deviant mantras. The disciple must not create the causes, conditions, methods, or karma of killing, and shall not intentionally kill any living creature.
As a Buddha’s disciple, they should nurture a mind of compassion and devotion, always devising expedient means to rescue and protect all beings. If instead, the disciple fails to restrain themselves and kills a sentient being without mercy, then they commit a Parajika offense requiring repentance.
2. I vow to abstain from taking things not given.
A disciple of the Buddha must not steal or encourage others to steal, steal by expedient means, and steal by means of incantation or deviant mantras. They should not create the causes, conditions, methods, or karma of stealing. No valuables or possessions, even those belonging to ghosts and spirits or thieves and robbers, be they as small as a needle or blade of grass, may be stolen.
As a Buddha’s disciple, the disciple ought to have a mind of mercy, compassion, and devotion–always helping people earn merits and achieve happiness. If instead, they steal the possessions of others, they are committing a major offense requiring repentance.
3. I vow to abstain from misconduct done in lust.
A disciple of the Buddha must not engage in licentious acts or encourage others to do so. As a lay practitioner or an ordained practitioner they should not have sexual relations with any person–be they a human, animal, deity or spirit–nor create the causes, conditions, methods, or karma of such misconduct. Indeed, no disciples of Buddha must engage in improper sexual conduct with anyone.
A Buddha’s disciple ought to have a mind of devotion–rescuing all sentient beings and instructing them in the dharma of purity and chastity. If instead, they lack compassion and encourage others to engage in sexual relations promiscuously, including with animals and even their mothers, daughters, sisters, or other close relatives, they commit a major offense requiring repentance.
4. I vow to abstain from lying and false speech
A disciple of the Buddha must not use false words and speech, or encourage others to lie or lie by expedient means. They should not involve themselves in the causes, conditions, methods, or karma of lying, saying that they have seen what they have not seen or stating the opposite. The Buddhist disciple should no lie implicitly through physical or mental means.
As a Buddha’s disciple, the disciple ought to maintain right speech and right views always, leading all others to maintain them as well. If instead, the disciple causes wrong speech, wrong views or evil karma in others, they commit a major offense requiring repentance.
5. I vow not to sell intoxicating substances
A disciple of the Buddha must not trade in intoxicating substances or encourage others to do so. They should not create the causes, conditions, methods, or karma of selling any intoxicant whatsoever, for intoxicants are the causes and conditions of all kinds of offenses.
As a Buddha’s disciple, they should help all sentient beings achieve clear wisdom. If instead, the disciple causes them to have upside–down, topsy–turvy thinking, and commits a major offense requiring repentance.
6. I vow not to broadcast the faults of the assembly
A disciple of the Buddha must not broadcast the misdeeds or infractions of Bodhisattva clerics or Bodhisattva laypersons, or of bhiksus and bhiksunis–nor encourage others to do so. They must not create the causes, conditions, methods, or karma of discussing the offenses of the assembly.
As a Buddha’s disciple, whenever they hear 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; the disciple should instruct them with a compassionate mind and lead them to develop wholesome faith in the Mahayana.
If instead, they discuss the faults and misdeeds that occur within the assembly, they are committing a major offense requiring repentance.
7. I vow not to praise myself while disparaging others
A disciple of the Buddha shall not praise him or herself nor speak ill of others, nor encourage others to do so. They must not create the causes, conditions, methods, or karma of personal praise and disparaging others.
As a disciple of the Buddha, they should be willing to stand in for all sentient beings and endure humiliation and slander–accepting blame and letting sentient beings have all the glory. If instead, the disciple displays personal virtues and conceals the good points of others, thus causing them to suffer slander, they commit a major offense requiring repentance.
8. I vow not to be covetous and to be generous
A disciple of the Buddha must not be stingy or encourage others to be stingy. They should not create the causes, conditions, methods, or karma of stinginess. As a Bodhisattva, whenever a destitute person comes for help, the disciple should give that person what is needed. If instead, out of anger and resentment, they deny all assistance–refusing to help with even a penny, a needle, a blade of grass, even a single sentence or verse or a phrase of Dharma, but instead scolds and abuses that person–they have committed a major offense requiring repentance.
9. I vow not to give way to anger and to be harmonious
A disciple of the Buddha shall not harbor anger or encourage others to be angry. The Bodhisattva should not create the causes, conditions, methods, or karma of anger.
As a disciple of the Buddha, they should be compassionate and devoted, helping all sentient beings develop the good roots of non–contention. If instead, the disciple insults and abuses sentient beings, or even transformation beings such as deities and spirits, with harsh words, hitting them with his fists or feet, or attacking them with a knife or club–or harbors grudges even when the victim confesses their mistakes and humbly seeks forgiveness in a soft, conciliatory voice–the disciple commits a major offense requiring repentance.
10. I vow not to slander the Triple Jewel (Buddha, Dharma and Sangha)
A Buddha’s disciple shall not himself speak ill of the Triple Jewel or encourage others to do so. They must not create the causes, conditions, methods or karma of slander. If a disciple hears but a single word of slander against the Buddha from externalists or evil beings, the disciple experiences a pain similar to that of three hundred spears piercing their heart. How then could they possibly slander the Triple Jewel themselves?
Hence, if a disciple lacks faith and devotion towards the Triple Jewel, and even assists evil persons or those of aberrant views to slander the Triple Jewel, they commit a major offense requiring repentance.
Conclusion: The Ten Major Precepts
As a disciple of the Buddha, you should study these ten parajika precepts and not break any one of them in even the slightest way–much less break all of them! Anyone guilty of doing so cannot develop the bodhi–mind in this current life and will lose whatever high position they may have attained, be it that of an emperor, Wheel–Turning King, Bhiksu, Bhiksuni–as well as whatever level of Bodhisattva–hood they may have reached, whether the ten dwellings, the ten practices, the ten dedications, the ten grounds–and all the fruits of the eternal Buddha Nature. The disciple will lose all of those levels of attainment and descend into the three evil realms, unable to hear the words “parents” or Triple Jewel for numberless kalpas! Therefore, Buddha’s disciples should avoid breaking any one of these major precepts. All of you Bodhisattvas should study and observe the ten precepts, which have been observed, are being observed, and will be observed by all Bodhisattvas. They were explained in detail in the chapter, “The Eighty Thousand Rules of Conduct.”
Source: The Brahmajala Sutra (Chinese: 梵網經; pinyin: fàn wǎng jīng, Japanese: bonmōkyō), meaning, The Discourse on the Net of Brahma is the Sanskrit title of a text of the Mahayana Buddhist canon
Labels: zen
posted by Wonji Dharma at
March 22, 2009
7 Comments:
Thank you, Paul!
Paul, I have a question about #5. Yours is the first version I've seen where the transgression is selling intoxicants. In other version of the precepts, the transgression is consuming intoxicants. Could you talk about the source of this precept?
Thanks,
Barry
Barry, that is an interesting question. In Dogen Sangha where I took the Precepts, our fifth precept is "Don't live by selling liquor". Gudo Nishijima Roshi wrote about this precept:
This seems rather strange as a religious precept. I feel that the original concept might have been not to drink liquor. Perhaps as Buddhism spread from India to countries like China and Japan this precept was altered to suit local conditions. In those northern countries alcohol was considered an important aid to survival during the cold winter months. So personally I feel that it is important not to drink, but we should recognice the precept in the form that it has come to us from the past. Source:
http://www.dogensangha.org.uk/PDF/meaningprecepts.pdf
Looking forward to hear Paul's explanation!
As a lay practitioner or an ordained practitioner they should not have sexual relations with any person–be they a human, animal, deity or spirit–nor create the causes, conditions, methods, or karma of such misconduct.
Is this correct? The first part sounds like not even married persons can have sexual relations.
Barry,
I suppose I should have been more expressive in the title, I meant to and forgot to add one word. The title should have been "The Ten Major Bodhisattva Precepts," and although similar to the first ten precepts from the Vinaya there are slight differences as you have pointed out.
These are the first ten major precepts from the Brahmajala Sutra (Dharma Net) of the Mahayana Cannon. These ten precepts were left out by Zen Master Seung Sahn for the 48 Precepts that you and I took in the Kwan Um School of Zen. The 48 Precepts that we took are the 48 Minor Precepts from the same sutra. I posted them as many people have never read the Brahmajala Sutra (not to be confused with the Brahmajala Sutta of the Theravadan Cannon.)
So actually, lay people in China, Taiwan and Korea may take these precepts on a special day once a year and there is a big ceremony given for them.
hope this helps
Dear Anonymous
It may seem that way, but what it says is 'misconduct' meaning any act which cause harm to another being. I hope this clarifies your question.
The ten major precepts you mentioned are categorized as the "Ten Grave Precepts".
Every Bodhisattva have fullfilled these ten grave precepts in order to attain Enlightenment and become arahant.
Post a Comment
Subscribe to Post Comments [Atom]
<< Home