Bodhisattva Precepts Sutra<note>From the "Bodhisattva Bhumi" chapter of the Yogācā

Maitreya Bodhisattva Speaks

Translated by Monk Xuanzang by Imperial Command

If a Bodhisattva has already received the pure precepts of the Bodhisattva path, they should repeatedly and earnestly reflect: "This is what a Bodhisattva should rightly do; this is not what a Bodhisattva should rightly do." After reflecting in this way, they should then diligently cultivate and practice in order to accomplish what is right and proper.

Moreover, they should earnestly and attentively listen to the Bodhisattva Sutra collection and the Bodhisattva commentaries. According to what they have heard, they should diligently cultivate and practice.

If a bodhisattva abides by the precepts and moral discipline, there are four grave offenses that can lead to defeat. What are these four?

If a bodhisattva, driven by desire for gain, honor, or praise, exalts himself and disparages others, this is called the first defeating offense.

If a bodhisattva possesses wealth, yet due to a miserly nature, when someone in hardship, poverty, and without support or refuge—rightly seeking material aid—appears before them, they do not feel compassion and fail to practice generosity. Or if someone rightly seeking the Dharma appears before them, and due to a miserly nature regarding the Dharma, though they possess the teachings, they refuse to give and share—this is called the second defeating offense.

If a Bodhisattva nurtures such a state of anger, because of this condition, they do not merely utter harsh words and then stop. Blinded by anger, they go further—using hands, feet, stones, knives, or staffs to strike, harm, and torment sentient beings. Within, they harbor a fierce and resentful intention, committing offenses against others. When others come to apologize or seek reconciliation, they do not accept it, do not forbear, and do not let go of their grudges. This is called the third defeat.

If bodhisattvas slander the Bodhisattva teachings, delight in proclaiming, explaining, and establishing distorted semblances of the true Dharma, and either become convinced of such distorted semblances through their own understanding or follow others in adopting them—this is called the fourth defeating offense.

A bodhisattva who violates even one of the four major defeat factors—let alone all of them—is no longer capable of developing and acquiring the vast foundations for enlightenment in this present life. Such a person cannot achieve purity of intention in this very life. They are what is called a "bodhisattva in name only," not a true bodhisattva.

If a Bodhisattva repeatedly commits the four defeats with medium or mild intensity, they do not forfeit the Bodhisattva's pure precepts and moral discipline. However, if they commit these acts with gross intensity, this is called abandonment.

Furthermore, if a Bodhisattva repeatedly violates these four defeats, often engaging in such behavior without any sense of shame or regret; if they deeply delight in these actions and see them as virtuous, such conduct should be recognized as a "gross-intensity violation."

It is not the case that a Bodhisattva loses their Bodhisattva precepts immediately after a single violation of a defeat, unlike a monk who immediately loses their individual liberation vows upon committing a defeat.

If bodhisattvas break the rules in this way and abandon the pure precepts and code of conduct for bodhisattvas, in this very life they are still able to receive the precepts again—they are not incapable of doing so. This is unlike a monk who has violated the rules of individual liberation, for instance by committing a major offense that leads to defeat; in that life, such a monk cannot receive the precepts again.

Thus the bodhisattva, abiding by the pure precepts and ethical disciplines of a bodhisattva, should understand clearly what constitutes a transgression and what does not, what is stained and what is unstained, and whether the offense is of a light, moderate, or serious degree.

If Bodhisattvas who have taken and abide by the pure precepts and rules of discipline let a day and night pass without making offerings to the Tathāgata—whether at a site created in his honor, or at a site created for the true Dharma, such as a repository of Bodhisattva sūtras or commentaries—or without making offerings to the Saṅgha, which includes all those Bodhisattvas in the ten directions who have entered the stages of enlightenment; if they fail to offer, whether few or many, any of the proper offerings, not even so much as a single bow of the body in reverence, not even so much as a single four-line verse spoken in praise of the true qualities of the Buddha, Dharma, and Saṅgha, or not even so much as a single pure thought of faith recollecting their true qualities, then this constitutes a violation and a transgression. If this violation occurs due to disrespect, laziness, or negligence, it is a defiled transgression. If it occurs due to forgetfulness or a lapse in mindfulness, it is an undefiled transgression. There is no violation if the mind is deranged, or if one has already attained the stage of pure intention, for such a state is constantly without violation. For a Bodhisattva who has attained this pure intention, like a monk who has realized the truth, it is natural and spontaneous at all times to serve and make offerings to the Buddha, Dharma, and Saṅgha with supreme offerings.

If a Bodhisattva, abiding in the pure precepts and ethical discipline of a Bodhisattva, has great desires and is never content, clinging to material gain and respect without letting go—this constitutes an offense, a transgression, specifically a defiled offense. This is not an offense if one sincerely wishes to abandon such desires, diligently strives to counteract them, and earnestly applies the remedies—yet is still overwhelmed by strong, stubborn inner defilements that cause these tendencies to arise repeatedly.

If bodhisattvas who uphold the pure precepts of the Bodhisattva Prātimokṣa see a respected elder, someone worthy of reverence, or a fellow practitioner approaching, but are controlled by arrogance, harboring resentment and anger, they do not rise to greet them or offer them a seat. If someone else comes to engage in conversation, offer congratulations, or ask questions, and due to arrogance, resentment, and anger, they fail to respond appropriately and in accordance with the Dharma, this constitutes a violation, a transgression. This is a defiled violation.

If there is no arrogance, resentment, or anger, but only laziness, negligence, forgetfulness, or absent-mindedness, this also constitutes a violation, a transgression. This is a non-defiled violation.

There is no violation in the following situations: suffering from a severe illness; being mentally disturbed; when others approach or speak to you while you are asleep or in a state of distraction; when you are expounding the Dharma to others, engaging in discussion, or making decisions; when you are already engaged in conversation or discussion with someone else; when you are attentively listening to someone else expound the Dharma or engage in discussion; when a certain transgression is being spoken about and you remain silent out of respect for the speaker; when, by using skillful means, you intend to discipline and transform someone, leading them away from unwholesome states and establishing them in wholesome ones; when adhering to monastic regulations; or when refraining from responding in order to protect the feelings of a great many beings. In all such cases, there is no violation.

If a Bodhisattva who abides by the pure precepts of bodhisattva conduct is invited by someone—whether to their home or to another monastery—to receive offerings of food, clothing, and other necessities, but, overcome by arrogance, resentment, or anger, refuses to go and rejects the invitation, this is a violation and a defilement—a defiled transgression.

If, however, they fail to go and reject the invitation due to laziness, negligence, forgetfulness, or absent-mindedness, this is still a violation and a transgression, but it is an undefiled transgression.

There is no violation in the following circumstances: if they are ill; if they lack physical strength; if they are mentally disturbed; if the place is dangerously far away; if the path is frightening; if they intend to skillfully guide and transform the other person, steering them away from wrongdoing and toward goodness; if they already have a prior invitation; if they are engaged in uninterrupted practice of wholesome teachings and wish to protect that practice without a moment’s lapse; if they are pursuing insights not yet realized; if they are studying profound teachings and wish not to lose continuity in their understanding. The same reasoning applies to engaging in doctrinal debate or discussion. Furthermore, if they know that the invitation is made deceitfully, with harmful intent; if they wish to protect others from developing aversion; or if they must uphold the monastic code—in all these cases, declining to go and refusing the invitation does not constitute a transgression.

If a bodhisattva who maintains pure ethical discipline is earnestly offered various kinds of valuable items—such as refined gold, colorful objects, precious gems, pearls, lapis lazuli—and various splendid and abundant material gifts, yet out of resentment, anger, or frustration they refuse to accept, this constitutes a violation and a breach of their precepts. This is a defiled violation, because they are abandoning living beings.

If, due to laziness, negligence, forgetfulness, or unconsciousness they refuse to accept, this also constitutes a violation and a breach of their precepts, but it is an undefiled violation.

There is no violation if: the bodhisattva is mentally disturbed; they observe that accepting the gift would give rise to attachment; they know the donor will later regret it; they are aware the donor is confused about the gift; they know the donor himself will become impoverished by giving generously; they recognize the items belong to the monastic community or a stupa; they know the items were stolen; or they foresee the gift will cause many future troubles—including injury, imprisonment, punishment, dismissal, slander, or blame—and therefore refuse. In all these cases, there is no offense.