Commentary on the Verses for Novice Monks' Precept Training (沙彌學戒儀軌頌注)

Commentary on the Novice Monastic Precepts and Rituals

Commentary by the Monk Hongzan of Dinghu Mountain, Guangdong

A Novice Monk's Verses on the Precepts and Rituals

There are two types of novices (Shami). The first is the "form-equivalent novice" — one who has shaved head and beard but has not yet received the Ten Precepts. Though their appearance matches that of a novice, lacking the precepts, they are not a true novice. The second is the "dharma-equivalent novice" — one who has formally received the Ten Precepts from a teacher. This type has three subdivisions:

1. From age seven to thirteen, called the "crow-scaring novice." Being too young for other duties, they are only tasked with scaring away crows and birds, preventing them from soiling the kitchen and disturbing monastics in meditation. This allows them to cultivate a small measure of goodness, thereby making them worthy of receiving offerings from the faithful.

2. From age fourteen to nineteen, called the "dharma-responsive novice." At this stage, they are in accord with the Dharma, capable of performing labor and serving their teacher, while cultivating morality, concentration, and wisdom.

3. From age twenty to seventy, called the "nominal novice." Having reached twenty, they should receive full ordination, yet due to dull faculties, or inability to uphold all precepts at once, or because they entered monastic life late in years, they exceed the typical novice age. Though their age matches that of a full monastic, their status remains at the level of the Ten Precepts, hence the name "nominal novice."

Here, we set aside the form-equivalent type and focus on the dharma-equivalent type.

"Study" refers to learning. Upon first receiving the novice precepts, one cannot yet thoroughly read all ten sections of the Vinaya texts or investigate their essential points. One must first study this verse compilation, which serves as the gateway to the Vinaya.

"Precepts" refers to the Ten Precepts. "Manners" refers to proper deportment. "Standards" refers to guidelines and models. These precepts and manners are the guidelines and models of the world-transcending path. Thus, the sutra says, "The Pratimoksha is your teacher."

The verses here summarize passages from the novice precept texts and teachings on serving one's teacher, compiled into verse form for the convenience of beginners in memorizing and reciting. According to the scriptures and treatises, a verse may consist of thirty-two characters, twenty-eight, twenty, or sixteen. In the present manual, each verse consists precisely of twenty characters, totaling one hundred and seventeen verses. All of these draw from the words of the sutras and Vinaya, not from personal opinion. Since the Vinaya was personally established by the Buddha, even Bodhisattvas and Arhats — lesser sages — dare not presume to alter it. How could ordinary, foolish beings possibly presume to comment on it?

This verse explains the story of the Venerable One's past practices, intending to inspire others to follow in his footsteps. "Shakya" in Sanskrit means "capable and benevolent" in Chinese, and it is his clan name. His epithet "Muni" means "silent sage." The clan had five names: Gautama, Solar Dynasty, Sugarcane, Shayi, and Shakya. According to the story of the Great King of the Grass in a past age, he gave up his kingdom and studied under the sage Gautama, hence adopting the Gautama name. Later, after being attacked, his blood dripped onto the ground and formed an egg, which was warmed by the sun and produced two sons, so they took the name Solar Dynasty. They were raised in a sugarcane garden, so they also bore the name Sugarcane. Generation after generation passed down until King Yimolun exiled four sons from the kingdom. They went to the foothills of the Snow Mountains, settled in the great Shayi forest, and established a kingdom, thus taking the name Shayi. When the father king heard his sons had established a kingdom, he sighed three times, saying, "My sons are capable and benevolent," and so they were called Shakya. That was one hundred generations before the Buddha's appearance. Though there were five names, in truth they were all of the Kshatriya warrior caste—one single lineage.

"Perfect Awakening" means teaching without error, which is called "perfect," and waking from the dream of birth and death, which is called "awakening." Awakening also has three aspects: self-awakening, awakening others, and perfect fulfillment of practice. These are the virtuous titles of the Tathagata—the one whose practice is complete and whose fruit is fully ripened, worthy of the title of Great Awakening. "Son" refers to the noble descendant of the Shakya Tathagata. "His" is a term of endearment and honor.

Rāhula in Sanskrit is called "Covering Obstruction" in Chinese, also known as "Seizing the Sun." In the past, when the Tathagata was still a prince, his father the king, worried he would renounce the world, arranged three wives for him: Gopī, Yaśodharā, and鹿野. But the Buddha had no path of husband and wife, and so had no children. Later, while touring the four gates and seeing old age, sickness, and death, he witnessed the impermanence of the world and asked his father for permission to renounce. His father said, "You have no son. If you have no heir, our royal line will end. If you have a son, then I will allow you to renounce." The prince pointed at Yaśodharā's belly, and she became pregnant. The prince then climbed over the city walls at midnight and practiced austerities for six years. Yaśodharā, meanwhile, also practiced austerities in the palace, and so the fetus remained hidden in her belly, only born after six years—hence the name "Covering Obstruction." Also, the asuras cover the sun and moon with their hands, which is called Rāhula. And since the Venerable One was born precisely when the asura seized the sun, he was named after that event.

The Venerable One had a handsome appearance, golden skin, a head like an umbrella canopy, a straight high nose, arms hanging past his knees, no missing limbs, and all his faculties complete. When he grew older, the Buddha asked for him to become a monk, but the king would not permit it. Yaśodharā took him up to a tower, and Maudgalyāyana flew through the air to take him to the Buddha. The Buddha handed him to Shariputra to ordain as a disciple, and gave him the ten precepts. Among all the novice monks, Rāhula was the first to receive the precepts. Had the Venerable One not renounced the world, he would have been a Wheel-Turning King of Iron, ruling over the entire continent of Jambudvīpa. But by renouncing, he became an Arhat and realized the fruit of no-birth. The Buddha instructed the sixteen Arhats not to enter final nirvana. They were to protect the true Dharma and serve as fields of merit for the world. The Venerable One was one of them. Hence he still exists in the world today. When any benefactor offers food to the monastic community, he transforms his body and comes to receive it, enabling the donor to obtain a supreme reward.

As for being "foremost in secret practices": various sutras say either "foremost in patience" or "foremost in precepts." Each has its own circumstances, and we need not list them all here. In the Lotus Sutra, the Buddha gave him a prophecy, saying, "In a future age, you will become a Buddha named Treading on the Seven-Treasure Lotus Tathagata." He also spoke a verse:

"When I was a prince, Rāhula was my eldest son. Now that I have attained Buddhahood, he receives the Dharma as my Dharma-son. In future ages, he will see countless billions of Buddhas and be the eldest son of each, single-mindedly seeking the Buddha's path. Rāhula's secret practice—only I can know it. Now he appears as my eldest son to show all beings. His merits are beyond measure—countless millions and billions. He abides in the Buddha-Dharma to seek the supreme path."

Thus, the Venerable One was originally a Bodhisattva, but appeared in the form of a voice-hearer. His subtle, secret, wondrous practices could only be known by the Buddha. Now, because his appearance conceals his true nature, he is called "secret practice." He is also called "Covering Obstruction." As the Buddha's son, he is able to carry on the family legacy, symbolizing the attainment of Buddhahood, and so his practice is placed first.

The line "Those who should diligently learn from him" means we ought to imitate and learn from him who was foremost in patience, precepts, and secret practice.

The first verse explains how the name comes from receiving the Dharma. The second clarifies the meaning behind the name. In the first verse, the appearance and form differ from the secular world. In the second, the name is derived from the mind.

Shaving the head and wearing the *manyi* robe means having a round head and square robe, resembling the Thus Come One. The *manyi* robe is a seamless garment, without the panels or divisions of the monastic robe. Nowadays, some have novices wear the five- or seven-panel robes of fully ordained monks, which is truly against the precepts. Thus, the Tang Dynasty master Yijing, who personally witnessed the Western Regions, translated the *Mūlasarvāstivāda Vinaya* saying: "Those who seek renunciation wear the seamless robe. If they casually wear the five-panel robe, it is a grave offense. In the land of China, this custom has long prevailed. This is unlawful—do not let them wear it."

Receiving and upholding the ten precepts means receiving them from one's teacher, taking them to heart, and upholding them without transgression. The ten precepts begin with not killing and extend to not holding or touching gold or silver. The precepts are like a sharp sword that cuts off wrongdoing and stops evil. The rules of discipline govern the severity or leniency of offenses, what is permitted and what is forbidden, and what is upheld or violated.

One is called a *shami* (novice) because having received the ten precepts, one earns the name, distinguishing oneself from those who merely share the appearance. It is the initial foundation of the path—leaving family and loved ones behind, seeking liberation, and entering the gate of Dharma. At first, one receives the ten precepts as the groundwork for the path. Then, one receives the full precepts of a monk and the bodhisattva precepts. Just as building a tower requires laying a foundation first, so too does the *Great Skillful Means Sutra* say: "As a person enters the sea from shallow to deep, so too is the great ocean of the Buddha's Dharma." This is exactly that principle.

The foreign term "shami" comes from the northern barbarian lands. The translator, coming from India, passed through these foreign kingdoms, so he rendered the Sanskrit into Chinese by way of their language. In Chinese, it means "one who calms and nurtures"—calming the evils of body, speech, and mind, broadly cultivating virtue, and compassionately aiding all living beings. Calming pertains to benefiting oneself; nurturing pertains to benefiting others. When both self and other are benefited, one is a true child of the Buddha, not falling into one-sided or lesser practices.

This verse provides a separate explanation, clarifying the correct meanings in both Sanskrit and Chinese so that the core intent is properly understood and the names and terms are not mistaken. The śrāmaṇera’s ten precepts are fundamentally aimed at liberation from afflictions as their essence, with wondrous attainment of nirvāṇa as their goal. The first three lines explain the Sanskrit sounds; the remaining nine lines explain the Chinese meaning.

“Tiānzhú” (India) was anciently called “Shēndú” or “Xiándòu,” and in modern times “Yìndù.” This name is translated as “Moon,” because in that land, sages and saints have continuously guided ordinary beings, illuminating them like the moon. Thus, many foreign lands refer to it as the Heavenly Region. The land is divided into five parts, spanning over ninety thousand lǐ in circumference. Three sides face the great seas, and the north backs onto the snowy mountains. It is wide in the north and narrow in the south, shaped like a half-moon. The territory is divided into over seventy kingdoms, all called Tiānzhú. Among them, central India lies at the very center of Jambudvīpa, which is why the Buddha was born there.

“Correct Sanskrit sounds” means the pronunciation is not corrupted. The language of India is identical to the speech of the Brahmā heavens. At the beginning of the world’s formation, beings from the Brahmā heavens descended as the ancestors of humanity, dwelling in India. Therefore, their language is the Sanskrit language, and their script is the Sanskrit script. Later, as people spread to different regions, their pronunciations diverged into various dialects. Only India preserved the original language. The full term is used to distinguish it from abbreviated speech, as the Sanskrit term for śrāmaṇera is fully pronounced “śrāmaṇeraka.”

The phrase “translated as ‘seeking tranquility’ and so on” refers to rendering Western (Indian) speech into Chinese language. “Seeking” means aspiring—having received the ten precepts, one seeks to attain the transcendental path of nirvāṇa, not hoping for the imperfect fruits of heavenly or human existence that still involve defilements. The Sanskrit word nirvāṇa is rendered in Chinese as “perfect stillness” (yuánjì). The complete possession of the four virtues is called “perfect,” and the eternal severance of the three obstacles is called “stillness.” This differs from the two vehicles, who merely abandon the afflictions of views and thoughts and call that liberation. Hence, it is described as “wondrous.”

The further translation brings out additional meanings. Though the meanings differ slightly, they ultimately converge on nirvāṇa, because only when afflictions are completely eradicated can perfect stillness be realized. Nirvāṇa is called the “shore” because it is the far shore. Saṃsāra is this shore, afflictions are the middle current—when afflictions are fully eliminated, one reaches the far shore.

This verse highlights the essence and nature of the precepts. The first two lines present an overall outline of the precept characteristics. The third line illuminates the three kinds of wisdom. The fourth line directly reveals the essence of the precepts.

The "ten training grounds" refers to the ten precepts, which are precisely the areas of study that a novice (shramanera) should cultivate. "Taught in sequential order" indicates that they are presented without skipping steps or reversing the order.

"Having heard, practice as taught" — hearing corresponds to the wisdom of hearing, and practicing corresponds to the wisdom of cultivation. Mentioning the first and last implicitly includes the wisdom of reflection in between.

If one hears but does not practice, it is like hearing someone describe food — it cannot satisfy one's own hunger. Thus the sutra says: "Though one recites a thousand phrases, what benefit if not practiced? Better to hear one phrase and diligently cultivate to gain its benefit."

"The sacred precept essence naturally becomes complete" — this refers to the essence of the precepts that operates without deliberate effort. It has the power to bring about the noble fruits of the three vehicles. Therefore, upholding it makes the essence complete, like a sound vessel crossing to the other shore. Destroying it is like a leaking bag, sinking midstream.

"Without deliberate effort" (wu zuo) means that upon receiving the precepts from a teacher, once they arise, they arise from one's entire nature. Nature and cultivation merge together, allowing one to naturally do good and naturally refrain from evil, without needing to make a fresh effort each time. Hence the term "wu zuo" (non-deliberate).

The following text explains each precept in detail.

These two verses instruct on the nature of the offender, the victim, and the karmic consequences of killing. The first clause warns the person who commits the killing. The second and fourth clauses clarify who the victims are. The third clause describes the means of killing. The fifth and sixth clauses explain the methods of killing. The final two clauses summarize the karmic consequences.

"Refraining from killing for life" means never taking any life for one's entire lifetime. There are three types of killing:

1. Using one's own body — such as striking someone with hands, feet, or head to cause death. 2. Using external objects — such as throwing bricks, wood, swords, spears, bows, arrows, copper, iron, lead, or tin at someone to cause death. 3. Using both body and external objects — such as holding a weapon or object and striking someone with it to cause death.

If none of these three methods are used, then poison may be employed. Additionally, there are other methods: digging pits, setting traps or snares, using spells or incantations, or pushing someone into water or fire to cause death. All of these fall under the category of killing.

"Humans and non-humans" — "humans" refers to men, women, and those of intermediate gender. "Non-humans" refers to ghosts, spirits, animals, and all creatures that crawl, fly, or wriggle. Any being with life is a potential victim.

"Giving poison or causing abortion to end someone's life" — In the womb, a fetus has both body and consciousness from the very beginning. If someone takes action to kill it by giving the pregnant woman poison, pressing on her abdomen, making her do heavy labor, carrying heavy loads, running desperately, or cutting off her blood flow — if the intention was to kill the mother, and the mother dies, this is an unforgivable offense. If the fetus dies but the mother survives, it is a forgivable offense. If the intention was to kill the fetus, and the fetus dies, it is an unforgivable offense. If the mother dies as a result, it is a forgivable offense.

"Using various other methods to end someone's life" — This means using all kinds of devices or ploys to cause death. For example, setting up mechanical traps or pitfalls, sending someone into a path infested with wild beasts or robbers, or using praise or ridicule to drive someone to take their own life.

"Life" means the continuity of the six sense faculties and six types of consciousness, which we call lifespan. When this continuity is broken, we call it death. That is why it is called "ending a life."

"Immediately receiving grave karmic consequences" — If a human is killed, it is a grave offense that cannot be forgiven. If they are harmed but do not die, it is a moderate offense that can be forgiven. If a non-human dies, it is a lesser offense that can be forgiven. However, if a Bodhisattva kills a non-human, it is an unforgivable offense.

"Inviting the disaster of breaking precepts" — To violate the Buddha's prohibitive precepts means that in this life, one cannot dwell with the pure assembly, and after death, one falls into the Avici Hell. As the *Sutra of the Earth Treasury* says: "The offense of killing causes sentient beings to fall into the three lower realms. If they are reborn as humans, they receive two kinds of retribution: first, a short life, and second, many illnesses." Life after life, they must repay the lives they have taken. Therefore, it is said: "The disaster of breaking precepts."

This verse teaches that realizing our original nature transcends killing. The first two lines and the fourth line speak of transcending killing, while the third line speaks of realizing our original nature. Because we realize that all beings share the same essence, we transcend killing and harming.

Nor should we strike or beat living beings out of anger. Killing is motivated by anger—anger is the root cause, while striking and beating are the immediate conditions. "Living beings" refers to all sentient beings throughout the three realms and six paths of existence, all of whom possess consciousness and awareness, unlike insentient things such as wood or stone.

The four great elements are fundamentally unified. All beings are formed through the combination of earth, water, fire, and wind—there is no difference between self and other. This is why the *Sāmaṇerikā Precepts Sutra* says: "Compassionate toward all beings as if they were your own bone and marrow, as if they were your father, your mother, your child, your very body—equal without distinction, with one equal mind, always devoted to the Great Vehicle." This is precisely what it means.

How could we possibly harbor intentions to harm? Since the four elements are shared, killing another is killing oneself, and anger toward another is anger toward oneself. If one understands all things as one's own self, such actions become impossible.

The *Nirvana Sutra* says: "If beings habitually indulge in anger, when that karma ripens, they fall into hell. Emerging from hell, they take birth as animals—tigers, wolves, lions, bears, wildcats, weasels, eagles, and the like. If they attain a human body, they are bound by the twelve evil codes of conduct. If they leave home to become monastics, they violate the precept against killing." How could we not be careful?

This verse clearly addresses the two karmas of speech and mind. Instructing others pertains to speech; feeling joy pertains to mind. Although one may not personally commit the act, when seeing others do it, one should not rejoice. Since the karma created through body, speech, and mind carries consequences regardless of severity, one should instead arouse compassion and kindness, offering peace and well-being to others. Compassion removes suffering, while kindness brings happiness. Those who have left home as Buddhist practitioners not only refrain from killing but should also actively practice kindness and share joy, feeling pity for those who kill—for they will fall into the three lower realms due to their offenses—and for those who are killed, who endure immense sorrow and hardship. "Kindness" means benevolence, which encompasses the giving of both material aid and the gift of Dharma to relieve others. With a compassionate mind, the three spheres are empty and tranquil—one gives all day without any thought of giving, nor any expectation of reward. The merits thus attained are like space itself—boundless, inconceivable, and beyond measure.

This verse aligns with truth and inspires reverence. The first two lines describe the object of reverence, while the last two lines describe the act of reverence itself. "All sentient beings" refers to all beings in the six realms and four modes of birth. They inherently possess the wisdom and awareness of the Tathagata, but are covered by ignorance and afflictions, hence they are called "sentient beings." As the sutra says: "All sentient beings are endowed with the pure and virtuous marks of the Tathagata, but due to deluded thoughts, they fail to realize this." That is exactly what is meant here.

"They are all future Buddhas" means that since they already possess the pure virtuous marks of the Tathagata, we understand that beings are originally Buddhas and need no further attainment. The term "future" is used because they still dwell in illusion and delusion, speaking from the perspective of their current state. But for those who awaken to this truth, this distinction no longer applies.

"We should constantly cultivate reverence and admiration" means that because beings inherently possess these virtuous marks, we must always maintain a mind of respect and reverence. To instead harbor harmful intentions toward them is to kill future Buddhas.

"May they quickly attain liberation" means that although all beings possess these virtuous marks, they fail to realize them because of worldly defilements and delusions. Therefore, we should cultivate compassionate thoughts and wish for them to swiftly be freed from worldly afflictions and ascend to perfect enlightenment.

This verse is a vow and dedication. The previous five verses belong to the merit of practice. This verse belongs to the fruit of the precepts, and it senses the superior reward of the proper and dependent retribution. However, making a vow also includes dedication, for the vow dedicates one's own cultivated roots of goodness toward three places: ultimate reality, enlightenment, and sentient beings. The first line is self-dedication toward ultimate reality and enlightenment. The next three lines are dedication of the merit to sentient beings, guiding them toward ultimate reality and enlightenment. Ultimate reality is thusness, and enlightenment is the path of Buddhahood. The vow to attain Buddhahood for oneself clearly shows that one is not seeking the paths of Hearers or Solitary Realizers. "Time" refers to the time when practice is complete and the fruit is full, becoming a perfectly enlightened one. "No killing in the land" means that in the world where one will become a Buddha in the future, all sentient beings will practice kindness without any thought of anger or harm. "All cultivate the One Vehicle path" means that the sentient beings of that land exclusively cultivate the Buddha Vehicle, not practicing the paths of Hearers or Solitary Realizers. "Together they reach the constant stillness fruit" means that "constant" refers to immutability, which is the Dharma body. The Dharma body is originally free from birth and death, hence called "stillness." This is the ultimate fruit realized by the wonderfully enlightened highest stage. Because one upholds the precepts and does no evil, one accomplishes the Dharma body, and then senses that the sentient beings of the land all realize the fruit of constant stillness.

Question: Seeking stillness and the ten precepts—why must one dedicate them to the path of Buddhahood? Answer: The ten precepts for novices inherently encompass both great and small vehicles; they are not exclusive to Hearers. If the mind is great, then the precepts are vast, and the merit accomplishes proper enlightenment. If the mind is inferior, then the precepts are small, and one naturally experiences the four fruits. If one has no mind of renouncing the world, even if one upholds many precepts, the blessing is merely rebirth in the heavens or as a human. According to the *Sramanerika Precepts Sutra*, the *Great Collection Sutra*, and others, one should seek the Great Vehicle and dedicate it to the path of Buddhahood. Furthermore, when bodhisattvas observe the fasting day, they receive and uphold the ten precepts. The first five precepts are the same as those for novices, and the latter five are additional. Therefore, we know that dedicating toward the Great Vehicle is not a personal opinion but the true intent of all the scriptures. Moreover, precepts are like flat ground, from which all goodness grows. If one plants extraordinary causes, one will surely reap extraordinary fruits. The explanation of the first precept is now complete.

This verse explains the aspects of the one who steals, the property stolen, and how the offenses are formed through body, speech, and mind. The first line generally identifies the two sides: the one who steals belongs to the “person” side, and the property stolen belongs to the “object” side. The second and third lines separately identify the property that is stolen. The fourth, fifth, and sixth lines describe the methods of stealing. The seventh line indicates the act of body and speech, while also encompassing the mind, since the intention to steal is itself a mental act. The eighth line concludes with the offense.

“One should not steal others’ property” means that property belongs to another person and is under their protection. Taking it without being given is called stealing. “Wealth” is a general term for property. “Gold, silver, grass, trees, and so on” means that among heavy valuables, nothing surpasses gold, silver, and the seven treasures; among light items, nothing is lighter than a blade of grass, a tree, a needle, or a thread. “Even the property of animals” refers to what animals eat or guard. The phrase “and so on” extends from what was mentioned before to include what lies in between. Although gold and silver were mentioned earlier, their ownership was not specified. Now, the intent is to clarify that the prohibition covers, at the highest level, the property of the Three Jewels, monastics, teachers, and parents; at the middle level, government and private property; and at the lowest level, even the property of spirits, ghosts, birds, and beasts.

“One must not secretly take” means stealing secretly is called pilfering. It means that regarding the property mentioned above, not only must one not commit theft, but one must also not secretly take it. The *Wei Shi Bing Jue Lun* says: “If one secretly takes another’s scriptures or commentaries to read, even just one sentence, one commits the offense of stealing words.” The *Zheng Fa Nian Jing* says: “If one steals another’s secret prescriptions, one commits a heavy offense.”

“Deceiving, defrauding, or seizing”—deceiving means tricking or misleading, defrauding means scheming or falsely claiming another’s name, and seizing means taking by force. This means that not only is theft forbidden, but deception, fraud, and forcible taking are also prohibited.

“Evading taxes or customs”—taxes refer to the levies on goods that should be paid. One must not conceal goods or secretly pass through checkpoints to avoid inspection. This means that not only are deception, fraud, and forcible seizure prohibited, but evading taxes and smuggling through checkpoints are also forbidden. However, if the property belongs to the Three Jewels or to one’s parents, and the authorities, after being instructed and advised, do not levy taxes on it, then there is no offense.

Regarding the severity of the offense based on the value of the property, the reckoning is done in terms of money. “Committing the act oneself or instructing others”—acting oneself involves the body, while instructing others involves speech; both offenses are of equal weight.

“All violate the precepts of a novice” refers to the property mentioned above. Regardless of whether it involves theft, deception, fraud, or bypassing customs—whether done by oneself or instructed—all constitute the offense of stealing. In the context of offenses, if one, with thieving intent, takes five coins of another or goods worth five coins, and moves them from their original place to anywhere else, it constitutes an offense that cannot be remedied. Even if one later regrets it and returns the goods to their original place, the offense remains irremediable. If, when the goods are lifted and moved, they have not yet left the original place, it is a remediable offense. If one intends to steal but does not take anything, it is a minor remediable offense. If one takes goods worth less than five coins, it is a medium remediable offense. If one thinks the goods are one’s own, or if they belong to a close friend or relative, or if one thinks it is a temporary use, or one believes them ownerless, or if one is mentally disturbed and unaware of being a novice, in these instances, there is no offense.

The sutras say: “The offense of stealing can cause sentient beings to fall into the three lower realms. If born as humans, they suffer two kinds of retribution: one is poverty, and the other is having shared wealth without personal freedom. They often become slaves or animals, repaying past debts.”

This verse explains the practice of cultivation and the giving of alms. For monastics, yielding to others means putting others before oneself—this is called “yielding.” It also implies humility and not daring to take precedence. Even laypeople value generosity over material wealth, so how much more should those who have renounced worldly life, left home, and abandoned fame and profit in pursuit of the Way, regard gold and silk as venomous snakes? How could they fail to act with righteousness and yielding?

The mind should dwell in the six points of harmony and respect. “Harmony” has two meanings. First, harmony in principle—the shared realization of liberation. Second, harmony in practical matters, which has six aspects: (1) sharing the same precepts and practicing together; (2) sharing the same views and understanding together; (3) living together in physical harmony; (4) sharing resources equally; (5) speaking without conflict; and (6) being joyful in mind together. Thus, without a true mind, one cannot fulfill these six qualities; without these six qualities, one cannot unite the community. If the community is not harmonious, it is not the way of respect and obedience. If the mind lacks righteousness and yielding, the six harmonies are lost.

Not taking what is not rightfully given, and always mindfully practicing generosity—when the mind holds righteousness and yielding, one does not take what is not rightfully given. One receives whatever comes through giving, is content with what one has, and, reflecting on the suffering of sentient beings, shares with them. This is why it is said: “Always mindfully practice generosity.”

This verse expresses vows and the dedication of merit, aiming for the supreme reward of a pure land and its adorned surroundings. If one cultivates various good deeds without making vows and dedicating them to supreme enlightenment, the result will only be the limited fruits of heavenly or human realms, which are still tainted and imperfect. When the mind does not depart from stealing, how could one attain a Buddha land where beings have no thieves? Without practicing giving, there is no cause for perfect awakening—how could one manifest a Buddha land where beings all practice the paramita of generosity? Through giving, moral conduct, and cultivating right view, one attains a Buddha land where beings possess both merit and wisdom as their adornments. This concludes the explanation of the second precept.

This verse condemns desire. It addresses the offender, the offense, and the consequence. The first line condemns desire as impure. The second line warns against those who commit it. The third line describes the objects of the offense. The fourth line establishes the consequence.

Sexual desire refers to the union of two bodies. It is base, filthy, and an unwholesome deed. A novice monk must not engage in it. Since the act is vile and impure, it is not something a renunciant leading a pure life should do. Moreover, if we speak of the root of birth and death, sexual desire is the foremost. A novice leaves worldly life, with the goal of transcending the three realms and emerging from the mire of desire. How could he again create the causes of defilement and sink forever into ruin?

"As for men, women, and animals": men refers to human males and non-human males. Women refers to human females and non-human females. Non-human beings include devas, dragons, spirits, and ghosts, as well as eunuchs, those with both male and female characteristics, and the like. Animals refer to all birds and beasts that can serve as objects of sexual intercourse.

"Committing an offense incurs a grave consequence": This means engaging in impure conduct with the above-mentioned men, women, or animals results in an unforgivable offense. In terms of specifics: If one engages in intercourse with a woman through her anus, vagina, or mouth, it is an unforgivable offense. If one engages in intercourse with a man through his anus or mouth, it is an unforgivable offense. If the bodies come into contact but intercourse is stopped before completion, it is a major repented offense. If one intends to do it but the bodies have not yet touched, it is a minor repented offense. Engaging in intercourse through other parts of the body besides these three orifices constitutes a major repented offense.

If a novice is violated by another, and his mind takes pleasure in it, he incurs an unforgivable offense. If his mind does not take pleasure, he incurs a repented offense. Taking pleasure is like the hungry receiving food or the thirsty receiving drink. Not taking pleasure is like red-hot iron entering the body or a knife cutting the flesh.

One must also not intentionally use one's hand to release semen. As the World-Honored One said: "I have two bodies: one is the physical body, the other is the body of the precepts. If someone builds for my physical body a stupa of the seven treasures, reaching up to the Brahma Heaven, and another person damages it, that offense can still be repented. But damaging my body of precepts carries an immeasurable offense, and the retribution is like that of the dragon king Elapattra."

The Nirvana Sutra says: "If sentient beings become habituated to craving and desire, because their retribution has matured, they fall into the hells. After emerging from hell, they receive the bodies of animals—pigeons, mandarin ducks, fish, turtles, monkeys, deer, and the like. If they manage to be reborn as humans, they receive the bodies of eunuchs, women, those with both or neither sexual characteristics, or prostitutes. If they leave home, they violate the precept against sexual conduct."

This verse teaches us to purify body and mind by cultivating insight through meditation. It says to eliminate craving and close the six sense gates—meaning not only should the body refrain from sexual misconduct, but the mind should not even generate such thoughts. To prevent these thoughts from arising, one must close the six sense gates. Once the six senses are restrained, insight meditation can be accomplished.

The term "sense" refers to the capacity for attachment—the six faculties of eyes, ears, nose, tongue, body, and mind, which cling to the six objects of form, sound, smell, taste, touch, and mental phenomena. Therefore, the *Sramanerika Precept Sutra* says: "The eyes do not gaze with lust, the ears do not listen with lust, the nose does not smell with lust, the mouth does not speak with lust, and the mind does not harbor desire." When one contemplates the body as composed of four elements, fundamentally nothing exists. Examining earth, water, fire, and wind, there is no self, no person, no lifespan, no soul. What is there to crave? What is there to cling to?

The verse says contemplating the body as the root of suffering. This refers to the suffering of birth, aging, sickness, and death; the suffering of parting from loved ones; the suffering of meeting those we despise; the suffering of not getting what we want; and the suffering of various unexpected misfortunes. When one element falls out of balance, four hundred and four illnesses arise. Internally, we are tormented by anger, worry, doubt, remorse, and lust. Externally, we suffer from heat, cold, wind, rain, hunger, and thirst. All these sufferings arise from the initial deluded thought—because of a lustful mind, we entered the mother's womb and formed this body. Thus, this body is the root of countless burdens and the source of all suffering. If there were no initial deluded thought, how could this body of suffering exist?

Therefore, know that this body exists only because of desire. To end all suffering, one must eliminate craving and cultivate insight meditation—contemplating the body as impure, feelings as suffering, the mind as impermanent, and phenomena as non-self. When meditative absorption arises, one realizes birthlessness, and all suffering ceases while all burdens are cast aside.

For those who aspire to the path of purity, the pure path is the path of renouncing desire. Renouncing desire leads to nirvana. Hence it is said: "When craving is extinguished, nirvana is attained." A novice monk leaves home with the vow to seek nirvana. If craving is not extinguished, how can one be worthy of the name "seeker of stillness"?

This verse expresses aspirations and dedicates merits, hoping to attain the sublime rewards of both the spiritual and material worlds. Attaining Buddhahood signifies the excellence of the spiritual reward. A land free from prohibitions and violations, reaching perfect brightness, represents the excellence of the material reward. "Prohibitions" refers to the precepts established by the Tathagata, which one must not transgress. "Brahma conduct" means pure living. To make the meaning clearer, both the Sanskrit and Chinese terms are used together, hence "pure Brahma conduct." Through one's own purity of precepts, beings of Brahma conduct are drawn to be born in that land. By eliminating desires and thoughts, the beings of that land achieve the perfect brightness of the three virtues. The three virtues are the Dharma body, Prajna, and liberation—these are the three. Constancy, bliss, self, and purity are called virtues, like the character "卍" in the world: neither vertical nor separate, neither parallel nor lacking, shining throughout the dharma realm, embodying all ten directions—this is called perfect brightness. Through upholding precepts, the Dharma body becomes pure. By removing desires and thoughts, the wisdom of Prajna shines brightly. With Brahma conduct established, one is liberated from the afflictions of birth and death. This concludes the explanation of the third precept.

This verse explains the four aspects of verbal karma and their transgressions.

**False Speech (Lying)**: Saying one saw what one did not see, or did not see what one saw. Saying one heard what one did not hear, or did not hear what one heard. When the mouth contradicts the mind, this is called false speech. Speech that is not truthful, deceiving those who lack discernment, and misleading others—this is called deceitful lying. A diligent practitioner should not do such things—meaning, speech that is untrue is not the conduct of one who has left home.

**Claiming attainment without having attained it—falsely attesting to profound teachings**: "Falsely" means baselessly or deceptively. "Attesting" means claiming realization or awakening. "Profound teachings" are also called "teachings of superior beings." The Buddha told the monks: "I have thoroughly condemned false speech and praised truthfulness. Even in jest, one should not lie—how much less so should one lie deliberately?" Claiming, "I have attained the fruit of stream-entry," up to "I have attained arhatship," claiming meditative absorption, concentration, samadhi, or that devas, dragons, or spirits have come to my place to ask questions or make offerings—this constitutes an offense that cannot be remedied by confession.

The specifics of the offense: If one says to another, "I have attained the path," this is an unremediable offense. If one forms the intention to lie but has not yet spoken, this is a minor remediable offense. Even upon speaking, if the listener does not understand, it is a moderate remediable offense. If one speaks without fully conveying the meaning, it is also a moderate remediable offense. If one says, "I will not fall into the three lower realms," this is a moderate remediable offense. If one says, "I maintain pure precepts and have no lustful thoughts," when this is untrue, it is a moderate remediable offense. If for the sake of fame and profit, one sits, rises, walks, or speaks with refined composure, deliberately displaying the appearance of an enlightened being to impress others, this is a moderate remediable offense. Even claiming to recite scriptures when one does not, claiming to be a Dharma teacher when one is not, claiming to be a Vinaya master when one is not, claiming to practice meditation when one does not, or claiming to have studied what one has not—all these are moderate remediable offenses. Saying one did not hear when one heard, saying one did not see when one saw, saying something exists when it does not—all these are remediable offenses.

The Buddha told the monks: "There are two kinds of thieves in the world. First, those who are not truly pure in conduct but claim to be pure. Second, those who, for the sake of food and drink, speak falsely about what is not true or what they do not possess, deliberately lying before others by claiming to have attained superior states." Of these, the one who lies for food and drink is the greatest thief, because they steal the offerings and meals given by others. It would be better to eat burning charcoal, swallow filth, or have one's belly sliced open with a sharp knife than to falsely claim superior attainments and receive offerings.

The *Meditation on the Impurities* (Chan Mi Yao Jing) says: If one has not actually seen the white bones in contemplation but claims to have attained the contemplation of impurity, after death this person will fall into Avici Hell as swiftly as lightning and rain, with a lifespan of one kalpa. Emerging from hell, they will fall into the realm of hungry ghosts, where for eight thousand years they will eat hot iron balls. Emerging from the hungry ghost realm, they will fall into the animal realm, born to carry heavy loads, and upon death, their skin will be flayed. After five hundred such births, they will be reborn as humans who are deaf, blind, mute, crippled, and afflicted with a hundred diseases that cling to them like clothing. Such sufferings cannot be fully described.

Verse on the direct retribution says: Those clever at lying to deceive others Will suffer clumsily in hell— Flame saws cut their bodies, Hot iron plows their tongues, Molten copper is poured into them, And hard iron grinds them. Grief pierces their marrow, They moan and weep constantly.

Verse on the habitual retribution says: Lying leads to the three lower realms— The karma is already fixed. The remaining karma brings birth as a human Who is slandered and constantly troubled, Still deceived by others, With a heart burning like fire. The wise do not blame others— To end the effect, the cause must be extinguished.

**Florid or Ornamental Speech (Idle Chatter)**: "Florid" means decorative like embroidered silk. "Ornamental" means beautiful. This refers to embellished, beautiful-sounding but empty words designed to confuse people's minds, like weaving patterned silk.

The *Treatise on the Establishment of Reality* (Chengshi Lun) says: Even if speech is truthful, speaking at the wrong time still falls under idle chatter.

The *Garden of Dharma* (Fa Yuan) says: Loyal speech illuminates truth; idle chatter deviates from it. Because of loyalty there is truthfulness; because of truthfulness, virtue arises; because of virtue, one becomes a sage. Because of idle chatter, there is falsehood; because of falsehood, sin arises; because of sin, suffering follows. Therefore, to approach truth and seek sagehood, one must speak truthfully. If speech is false, it ultimately violates truth. Any speech that is not proper is called idle chatter.

Moreover, idle chatter benefits neither oneself nor others—it only increases carelessness, fosters unwholesome qualities, and leads to falling into the three lower realms. When such a person is later reborn as a human, others will not believe even their truthful words.

Verse from the *Treatise on Wisdom* (Zhi Lun): Some fall into the hungry ghost realm, Flames burst from their mouths, They cry out loudly in all directions— This is the fault of verbal karma. If you wish for widespread fame And to be trusted by others, You should be utterly sincere And not engage in idle chatter.

Verse on the direct retribution: Idle chatter has no meaning, It confuses people's minds, And destroys one's own wholesome roots. Molten copper is poured into the mouth, Flame-hot iron burns the tongue, The internal organs are scorched— This pain is unbearable, And one wails and screams in misery.

Verse on the habitual retribution: Frivolous words obscure the truth, And for this one sinks into the evil realms. Returning briefly as a human, One's speech lacks clarity and guidance. One is born without a trusting heart, And is always laughed at by others. If people recognize the shame, Why not speak meaningful words instead?

**Divisive Speech (Sowing Discord)**: This refers to transmitting words between parties to cause conflict and strife, causing fathers and sons, brothers, or friends to be separated from love and duty. It also includes praising someone to their face and then disparaging them behind their back—being agreeable in front but opposing behind their back.

The *Flower Garland Sutra* (Hua Shou Jing) records the Buddha's verse: With harsh speech and divisive words, One delights in exposing others' faults. Such unwholesome people— There is no evil they will not commit.

Verse on the direct retribution: Those who divide and stir conflict among people Are split apart in hell. The wardens pry open their mouths, Flame knives cut their tongues. The suffering is already like this, Compounded by hunger and thirst. Bound by their evil karma, not free, They must drink the blood from their own bodies.

Verse on the habitual retribution: Slander and malicious talk harm others deeply, And surely bring the suffering of the three lower realms. If one gains a human body again, The residual retribution still follows: One's family members are wicked and hostile, Rebellious and prone to rage. But the evil is not forgotten— In hell, past and present are the same.

**Harsh Speech (Abusive Language)**: Directly scolding is "reviling"; collateral abuse is "cursing." Harsh speech includes crude, violent words, insults, defamation, and curses.

The *Dhammapada* says: Even if one is a monastic, if one does not restrain body and speech, using rough words and harsh speech that harms many, when the body dies and the spirit departs, one will revolve through the three lower realms, born and dying endlessly, with immeasurable suffering. The Buddhas and sages do not cherish such a person. Even if one's body has no fault, being careless with verbal karma leads to falling into the evil paths.

Verse from the *Karmic Retribution Sutra*: Rough words that provoke and upset others, Delighting in exposing others' private shame, Stubborn and difficult to tame, One is born as a flaming-mouthed hungry ghost.

The *Agama Sutra* says: It would be better to cut out one's own tongue with a sharp sword than to fall into the three evil paths because of harsh or crude speech.

The Buddha told the monks: "There are two kinds of people who go straight to hell. First, those who are not living the pure life but claim to be. Second, those who slander someone who truly lives the pure life by accusing them of impurity." Even if something is true, one should not speak it.

The *Great Universal Sutra* (Da Fangguang Zongchi Jing) states: Even slandering a single four-line verse means this karma will certainly lead to hell and never seeing a Buddha again. Because one looked with evil eyes at one who aspires to enlightenment, one receives the retribution of being blind. Because one slandered with an evil mouth one who aspires to enlightenment, one receives the retribution of having no tongue.

In the *Awakening Pure Mind Sutra* (Fa Jue Jing Xin Jing), the Buddha told sixty bodhisattvas who had newly aroused the aspiration for enlightenment: "In the past, you left home and studied the path during the teachings of Krakuchchanda Buddha. You were negligent in precepts, learning, and ascetic practices. At that time there were two Dharma teacher monks whom you slandered with accusations of lustfulness. Because of greed for profit and fame, out of jealousy and miserliness toward their friends and benefactors, you destroyed and scattered them, using divisive speech and slander to create doubt, prevent faith, and speak of unlawful things. You cut off the wholesome roots of those who had faith and created obstacles for them. Because of this karma, you fell into the great Avici Hell for sixty-two hundred thousand years. Then you fell into the Reviving Hell for forty thousand years. Then you fell into the Black Rope Hell for twenty thousand years. Then you fell into the Hot Hell for eight hundred thousand years. After departing that hell, you attained human birth, but for five hundred lifetimes you were born blind, without eyes. Because of karmic obstructions, wherever you were born, you were dull and obtuse, forgetting your original mind, with wholesome roots blocked, lacking power, abandoned by all, constantly bullied, hated, reviled, and slandered by others. You were always born in borderlands, in poor and lowly circumstances, in inferior families. Departing that body, for the next five hundred years during the extinction of the true Dharma, you will again be born in evil countries and evil places, in inferior and impoverished families, constantly slandered, forgetting your original mind, with all wholesome actions hindered. Even if you briefly encounter light, you will again be covered by darkness. Only after those five hundred years will all karmic obstructions be exhausted." As the sutra says, one must be extremely careful. A single careless word of slander brings disaster for eons. How can one not be afraid?

**Gossip and Spreading Rumors**: This refers to telling one person about another, stirring up disputes, inciting conflict, even testifying to bring charges against people, and exposing others' faults.

Verse from the *Sutra of the Correct Dharma Recollection* (Zhengfa Nianchu Jing): If a person merely lies, That person is quickly despised, Good people all abandon them, And even the gods do not protect them. They always hate and envy others, Doing harm to all beings, And with cunning devices disturb others— Because of this, they fall into hell.

The Vinaya says: As children of the Buddha, one should always speak truthfully and should not take oaths to clear oneself, indicating distrust of others. Even if falsely accused, one should not swear oaths. At one time, the Group of Six monks, when any small matter arose, would curse, saying, "If I did such a thing, may I fall into the three evil paths and never be born in the Buddha's Dharma. If you did such a thing, may you also fall into the three evil paths and never be born in the Buddha's Dharma." The Buddha said: "You should not speak that way. Instead, you may speak like this: 'If I did such a thing, homage to the Buddha. If you did such a thing, homage to the Buddha also.'"

According to this, the four aspects of verbal karma: the first—falsely claiming enlightenment or superior attainments—constitutes an unremediable offense. The other three, along with lesser forms of lying, constitute remediable offenses. Thus the *Never-Before Sutra* (Wei Zeng You Jing) records the Buddha telling Prince Jeta: "There are two kinds of false speech: heavy and light. For the sake of offerings, one outwardly appears diligent but inwardly practices corruption, falsely telling others of meditative attainments, or claiming to have seen Buddhas, dragons, or spirits. Such a person is guilty of great false speech. One who commits this offense falls into Avici Hell. Furthermore, there is false speech that causes killing, destroys families, and there is false speech that breaks promises and contracts, causing others hatred and anger. These are called lesser false speech, leading to lesser hells. Other kinds—jokes, concealment of private matters, saying something does not exist when it does, or saying something exists when it does not, within such contexts—do not violate the precepts."

The *Sramanerika Precept Sutra* (Shami Ni Jie Jing) says: Do not spread evil you have seen; do not proclaim evil you have heard. Rather than evil words, always practice the four equal minds. Have no unwholesome speech; when speaking, always speak of the path and always praise the sutras and Dharma. The bodhisattva's true precepts are to aspire to the Great Vehicle, not the Lesser Vehicle.

This verse explains that evil recedes and goodness grows—this is the functioning of moral discipline. A wise person, with focused mind, upholds restraint and avoids the faults of speech. There are four faults of speech. When encountering situations, they easily arise. Without a focused mind, one cannot guard against them, so how could one avoid faults? Thus, the sutra says, “Guard the mouth like a sealed bottle; protect the mind like a fortified city.” This is the meaning. When one does not engage in falsehood and practices wholesome deeds, goodness grows day by day. This means that when speech always conveys truth, virtuous qualities naturally increase. When actions are not deceitful, concentration and wisdom grow daily.

This verse explains that the cause is extraordinary, and so is the result. By eliminating the four verbal misdeeds, one attains the supreme path, replete with the eight sounds and the four types of eloquence as the direct reward. Therefore, the circumstantial reward is likewise so.

The four types of eloquence are: 1. Swift eloquence. 2. Broad eloquence. 3. Profound eloquence. 4. Inexhaustible eloquence.

These are also known as the four unobstructed eloquence, meaning that Bodhisattvas, with clear wisdom, speak without hindrance. Thus they are called unobstructed eloquence:

- Unobstructed eloquence in meaning: To thoroughly understand the principles of all phenomena without obstruction. - Unobstructed eloquence in teachings: To distinguish the names of all phenomena without obstruction. - Unobstructed eloquence in expression: To adapt to the diverse languages and customs of all beings, expounding the names and principles of phenomena so that each understands without hindrance. - Unobstructed eloquence in delight in speaking: To adapt to the dispositions of all beings and speak what they delight to hear, teaching with perfect harmony and without obstruction.

Because one abandons false, meaningless speech, one attains unobstructed eloquence in the profound meaning of all teachings. Because one abandons divisive, slanderous speech, one attains unobstructed eloquence in broadly distinguishing all teachings. Because one abandons harsh, coarse language, beings experience joy, and thus one attains inexhaustible unobstructed eloquence in delight in speaking. Because one abandons useless, frivolous talk, one attains swift, unobstructed eloquence in expression.

This concludes the explanation of the fourth precept.

This verse explains the workings of karma. The first three lines describe the causes of karma, and the last line describes the result of karma. In the first line, the objects of the senses are mentioned. The second and third lines deal with the sense organs themselves. When the sense organs come into contact with sense objects, karma is created.

"Various grains" refers to rice, hemp, millet, wheat, beans, and so on. "Flowers" refers to pine, chrysanthemum, lotus, and similar blooms. "Fruits" refers to sugarcane, grapes, and other fruits. "Alcohol" is made by fermenting these grains, flowers, and fruits. It is anything that can intoxicate a person.

One must not drink, taste, or smell it. "Drinking" means swallowing it. "Tasting" means lingering over it with the tongue. "Smelling" means inhaling it with the nose. Some people become drunk only after drinking. Others can become intoxicated just by tasting or smelling. Even if tasting or smelling does not lead to drunkenness, it may gradually create a craving, so it is prohibited. Nor should one offer it to others. Even if you do not drink yourself, you must not give it to others, because it causes them to lose their clarity and commit various misdeeds. As the Precept Sutra says, a Bodhisattva should help all beings develop clear wisdom, yet here one would instead lead them toward confusion and delusion.

"Growing the karma of ignorance and foolishness" means that drinking in this life causes confusion and distortion of one's true nature. In future lives, it leads to increasing ignorance and the loss of wisdom. As the sutra says: "Drinking leads to carelessness. In this life one is always foolish, forgetting all affairs, and constantly criticized by the wise. In future lives one becomes dull and dim, losing many virtues. Therefore, wise people avoid the faults of drinking." It also says: "If a person can give up alcohol and practice the Dharma and precepts properly, they will reach the highest place, the place beyond birth and death."

This verse explains the harms of alcohol and makes clear it is not appropriate for Buddhist monastics. The previous verse discussed how actions increase karmic consequences for oneself and others. This verse focuses on how alcohol nurtures one's own unwholesome qualities.

Alcohol is called the "gate to all evil" because a gate is what allows passage in and out. When people drink, negative states like greed, anger, and delusion enter through this gate, while harmful deeds such as killing, stealing, sexual misconduct, and lying exit through it.

The Vibhasha Shastra tells the story of a lay practitioner who was naturally kind and virtuous. He observed the five precepts strictly without fail. One time, overcome by thirst, he saw a vessel containing what looked like water but was actually alcohol. He drank it, thereby breaking the precept against alcohol. Then a neighbor's chicken wandered in, and he killed and ate it, breaking the precept against taking life. When the neighbor's daughter came looking for the chicken, he forced himself upon her, breaking the precept against sexual misconduct. When the neighbors reported him to authorities, he denied everything with lies, breaking the precept against false speech. All five precepts were broken because of alcohol. This is why it is called the "gate to all evil."

Regarding "creating all kinds of faults," the Shramanerika Precept Sutra states that alcohol brings thirty-six kinds of harm. It causes people to lose their way, ruin their families, endanger their health, and cost them their lives. Drinkers become confused, unable to distinguish east from west or north from south. They cannot recite scriptures, show no respect for the Three Jewels, treat teachers and friends lightly, fail to honor their parents, and their minds become closed and dull. Life after life they are born foolish, never encountering the great path. Their minds lack awareness. Therefore one should not drink alcohol. Those who wish to be free from the five aggregates, the five desires, and the five hindrances, who wish to attain the five superknowledges and cross beyond the five realms of rebirth — such people do not drink.

"Monastics who drink are not true children of the Buddha": Since alcohol causes people to lose their way, ruin families, endanger health, and cost lives, even wise laypeople who uphold the five precepts would abandon it. How much more so should monastics — who are children of Shakyamuni, the king of Dharma — renounce it entirely. If they do not give it up, they are not true disciples of the Buddha. The Buddha said: "If you claim to be my disciple, you must not drink alcohol — not even a drop the size of a blade of grass." However, if someone is seriously ill and no other medicine can cure them, and a doctor prescribes alcohol as medicine, this is not a violation. But one must not use illness as an excuse to drink.

This verse explains the four sections of the Path. To realize supreme enlightenment, one must first cultivate the factors of the Path. To eliminate hindrances and defilements, ethics must be the foundation. Yet the Path cannot advance without wisdom, and ethics cannot arise without faith. Thus, faith is the source of the Path and the mother of virtues, giving birth to countless practices—generosity, ethics, learning, wisdom, the faculties, powers, factors of awakening, liberation, absorption, and noble riches. These noble riches cannot be protected without ethics. Hence, the Vinaya says, "If you wish to protect the noble Dharma-riches, gather together and listen to me." In short, the noble fruits of the three vehicles and the myriad practices of the six perfections all emerge from this. A practitioner who has left home through faith must follow the Buddha's precepts, guarding both fundamental and secondary precepts alike. Only then is it said that nothing is violated. Because of this non-violation, meditative concentration and wisdom arise. Therefore, it is said, "all inverted deeds are left behind."

"Hindrances" refers to the five hindrances. The first is sensual desire—craving the world's wealth, forms, and objects. The second is ill will—arising anger toward disagreeable situations. The third is sloth and torpor—mental dullness is "sloth," sensory darkness is "torpor." The fourth is restlessness and remorse—the body and mind moving without reason is "restlessness," worrying afterward is "remorse." The fifth is doubt—through ignorance and confusion, one cannot distinguish true from false, hesitating and unable to decide. These five dharmas cover and obstruct the practitioner's mind, preventing concentration, wisdom, and other wholesome qualities from arising. Hence, they are called "hindrances."

"Mindfulness and wisdom"—mindfulness refers to the four foundations of mindfulness, and wisdom to the four right efforts. The four foundations of mindfulness are: First, contemplating the body as impure. Observe that one's own and others' bodies, from head to foot, are filled with filth. Sentient beings, in their delusion, cling to it as pure and become attached. Thus, they are taught to contemplate the body as impure. Second, contemplating feelings as suffering. Feelings refer to sensory experience. Sentient beings, in their delusion, take the six senses' grasping of the six objects as pleasure, not knowing that pleasure is the cause of suffering. Thus, they are taught to contemplate feelings as suffering. Third, contemplating the mind as impermanent. This consciousness is flowing by nature, moment by moment grasping conditions, arising and ceasing without pause. Sentient beings, in their delusion, regard it as permanent. Thus, they are taught to contemplate the mind as impermanent. Fourth, contemplating dharmas as without self. All wholesome and unwholesome dharmas fundamentally have no self. Why? If wholesome dharmas were the self, then unwholesome dharmas would have no self. If unwholesome dharmas were the self, then wholesome dharmas would have no self. Yet sentient beings falsely imagine, "I can do good and do evil," clinging to a sense of control. Thus, they are taught to contemplate dharmas as without self. These four practices arise because sentient beings, in their five aggregates of form, feeling, perception, mental formations, and consciousness, develop four inverted views: toward form, the inversion of purity; toward feeling, the inversion of pleasure; toward perception and mental formations, the inversion of self; toward consciousness, the inversion of permanence. The Thus-Gone One teaches this contemplation to remove these four inversions. Hence, the name "four foundations of mindfulness." Mindfulness is the observing contemplation; foundations are the observed objects.

The four right efforts are: First, already-arisen unwholesome dharmas are to be removed. Second, not-yet-arisen unwholesome dharmas are not to be allowed to arise. Third, not-yet-arisen wholesome dharmas are to be aroused. Fourth, already-arisen wholesome dharmas are to be increased. These four are called "right efforts" because "right" means not deviant, and "effort" means not lazy. One single-mindedly cultivates these four with diligence.

The five faculties are: First, the faculty of faith—believing in the true Path and its supporting practices, which can give rise to all outflow-free absorption, liberation, and meditative concentration. The true Path is the four foundations of mindfulness; the supporting practices are the five ways of calming the mind. Second, the faculty of energy—having faith in the true and supporting practices, one exerts even greater effort, striving ceaselessly. Third, the faculty of mindfulness—keeping the true and supporting practices in mind, contemplating them so that the deviant and false cannot enter. Fourth, the faculty of concentration—focusing the mind on the true and supporting practices, the mind becomes still and concentrated, not scattered. Fifth, the faculty of wisdom—the wisdom of the four foundations of mindfulness, held within meditative concentration, shines inwardly of itself, not known from others. This is called wisdom. The practitioner first cultivates the contemplation of the four foundations of mindfulness. Although sprouts of goodness begin to appear, the faculties have not yet grown. Fearing that the tender sprouts may easily be damaged, one now cultivates these five methods so that the roots of goodness grow. Hence, they are called "faculties."

The five powers share the same names as the five faculties, but here the power is able to destroy unwholesome dharmas and accomplish wholesome ones. Although the roots of goodness have arisen, the unwholesome has not yet been removed. One must continue practicing so that the roots mature and the unwholesome is destroyed. Hence, they are given the name "powers." Faith can cut off doubt and is not moved by the deviant. Energy can remove physical and mental laziness and accomplish the world-transcending path. Mindfulness can destroy all wrong thoughts and achieve all world-transcending right mindfulness merits. Concentration can destroy all scatteredness and give rise to meditative absorption in both principle and practice. Wisdom refers to the wisdom of the four foundations of mindfulness, illuminating all dharmas, removing deviant and deluded attachments, and surpassing partial and narrow views. The practitioner who wishes to cultivate mindfulness and wisdom must leave behind inverted deeds. To eliminate hindrances and defilements, one should close the gates of all evil. When mindfulness and wisdom grow bright, the faculties and powers are accomplished.

This concludes the explanation of the fifth precept.

This verse explains the relationship between the sense organs and their objects, what adorns and what is adorned, and what violates and what is violated. Burning incense and wearing ornaments are the objects of touch that adorn the body. The body itself is the sense organ that adorns, and it is also the person who commits violations. The precepts are the offenses that are violated.

Burning refers to burning fine incense to fragrance the body, clothing, and belongings. Wearing refers to adorning oneself with accessories. Applying refers to grinding incense into powder and rubbing it on the body or clothes. Flower garlands are made by stringing flowers together to adorn the head or body. Necklaces are made by linking precious gems to decorate the neck. Various other bodily adornments include fine silk garments, finger rings, and bracelets that decorate the body.

All of these violate the novice precepts. A monastic disciple has shaved off hair and beard, abandoned decorative ornaments, contemplates the body as impure, and reflects on the impermanence of the world. They cultivate few desires and know contentment, wearing coarse cloth and rag robes. How could they go against their original vows and instead crave incense, flowers, necklaces, and other bodily adornments? Such actions harm living beings, contradict compassion, and defy the Buddha's clear regulations. Each such act incurs a fault. Therefore, it is said: all of these violate the novice precepts.

This verse teaches the practice of letting go of attachments and cultivating meditative concentration. The first two lines speak of letting go of attachments; the last two lines speak of cultivating concentration. "Abandoning pride and indulgence, not clinging to worldly dust" — the ornaments and adornments of the mundane world are the roots of arrogance and laxity. They hinder progress on the path to liberation and taint the practitioner's mind, which is why they are called "worldly dust."

"Cultivating the bases of spiritual power" refers to the four bases of spiritual power (iddhipāda), meaning that whatever one cultivates can be accomplished as wished. First, the base of desire (chanda): in all practices, without joyful aspiration nothing is achieved; with joyful aspiration, all meditative observations are fulfilled. Second, the base of persistence (viriya): the mind focuses solely on the object of meditation, abiding upright in single-pointedness. Without single-pointedness, contemplation is interrupted; with it, all wishes are fulfilled. Third, the base of effort (citta): the practitioner observes truth exclusively without interruption, which is called diligence. Without diligence, nothing is accomplished; with diligence, all wishes are fulfilled. Fourth, the base of investigation (vīmaṃsā): when contemplating truth without mental scattering, all wishes are fulfilled.

"Adorning oneself with the six superknowledges" — these are the six powers of direct knowing. "Superknowing" means divine clarity; the mind is naturally luminous, and innate wisdom sees through all barriers without obstruction. First, the divine eye: one sees beings in the six realms moving from death to rebirth, their states of suffering and joy, and all forms and colors of the world without hindrance. Second, the divine ear: one hears the words of beings in the six realms expressing suffering, joy, sorrow, and happiness, as well as all worldly sounds. Third, the power to know others' minds: one perceives the thoughts of all beings. Fourth, the power to recall past lives: one knows one's own and others' past lives — one, a hundred, a thousand, even millions of lifetimes — and the deeds done within them. Fifth, the power of miraculous transformation: one can freely change one's body, large or small, fly at will, pass through mountains and seas without obstruction, appear and disappear at will anywhere. Sixth, the power of the extinction of defilements: "defilements" are the mistaken views and attachments within the three realms; when they are completely ended, one no longer experiences birth and death in the three realms and attains superknowledges.

The first four bases of spiritual power belong to concentration, and the superknowledges arise from concentration — thus they are generated through these four bases. The four right exertions belong to wisdom; without diligent wisdom, mindfulness and contemplation cannot be established and the mind drifts into distraction, like a flame in the wind. Now, cultivating the bases of spiritual power is like sealing oneself in a quiet chamber: concentration and wisdom become stable and balanced, and the five faculties of goodness — whether nascent or mature — arise naturally. Just as when yin and yang are in harmony, all seeds sprout roots, likewise when the practitioner abandons pride and indulgence, the faculties of mindfulness and wisdom are accomplished; when not clinging to worldly dust, the five hindrances naturally dissolve; when cultivating the bases of spiritual power, the six superknowledges all arise.

If one wishes to adorn body and mind with the six superknowledges, one must give up all worldly ornaments. Thus the *Śrāmaṇerikā Precepts Sūtra* says: "To remove the six sense-objects, take precepts as your fragrance; seek the profound Dharma as your truth; take the thirty-two marks as your necklace; plant virtue and good qualities as your clothing; and wish to attain the six unobstructed superknowledges, guiding others with the six perfections." This concludes the explanation of the sixth precept.

This verse concerns the sense organs and their objects. The first stanza explains self-created actions. The first line of the second stanza explains acts involving others, specifically deliberately going to watch or listen. The next line states the offense. The following two lines explain that when the sense organs do not cling to sensory objects, the awareness and Samādhi naturally manifest.

"Songs" refers to vocal music. "Dances" refers to bodily performances. "Music" is a general term for instrumental entertainment. The guqin was traditionally made three chi six cun six fen long, wide at the front and narrow at the back, with a waist width of four cun. It was round on top and flat on the bottom, with five strings and thirteen markers. Later, King Wen added two more strings, making seven in total. The se originally had fifty strings, but later was reduced to half. The xiao is made of small bamboo tubes—large ones have twenty-three tubes and are one chi four cun long; small ones have sixteen tubes and are one chi two cun long. The di is made from a bamboo tube, one chi four cun long, with seven holes. The Qiang flute has three holes. Chess refers to board games like today's chess. There are two types: round chess and elephant chess, the latter named for being decorated with ivory. Gambling refers to games of chance where one seeks to win others' possessions. Racing refers to playing board games competitively to determine victory or defeat.

None of these should be performed. Monks leave home to renounce worldly pleasures and diligently cultivate effort, aspiring toward Nirvāṇa. Therefore, they should not engage in singing, dancing, or similar activities. "Deliberately going to watch or listen" means using the eyes to see and ears to hear. The word "deliberately" shows it is not accidental—if one simply passes by and happens to see or hear without intent, there is no offense. "Both offenses are equally serious" means that both performing these acts oneself and deliberately going to watch or listen carry the same fundamental offense.

"Not clinging to sights and sounds" means the eyes and ears do not become attached to sensory objects such as forms and sounds. Seeing belongs to eye consciousness, and hearing belongs to ear consciousness. When the sense organs encounter objects, consciousness arises. Consciousness functions to distinguish—it discerns whether sensory experiences are beautiful or ugly, wholesome or unwholesome.

"The Seven Factors of Awakening manifest" refers to the seven factors of enlightenment, also called the seven limbs of Bodhi. "Awareness" means right mindfulness; "awakening" means clearly discerning whether the path being cultivated is true or false.

First, the factor of discerning the Dharma: the practitioner uses wisdom to examine all phenomena, selecting the true and rejecting the false, without mistakenly grasping.

Second, the factor of diligence: "pure" means unmixed, "progress" means uninterrupted. The practitioner recognizes that ascetic practices are unbeneficial and focuses single-mindedly on the true Dharma without pause.

Third, the factor of joy: the mind resonates with the true Dharma and thus experiences happiness. One understands that this joy arises from the true Dharma, not from delusion.

Fourth, the factor of calming: one discerns and removes afflictions, delusions, and false dharmas, allowing genuine wholesome roots to grow.

Fifth, the factor of equanimity: one discerns what is false and unreal, lets it go, and never regrets it.

Sixth, the factor of concentration: when the practitioner enters meditative absorption, one discerns the various concentrations and does not generate afflictions or delusions.

Seventh, the factor of mindfulness: mindfulness means recollection. When cultivating the path, the practitioner skillfully discerns and maintains balance between concentration and wisdom at all times.

Among these, the three factors of discerning the Dharma, diligence, and joy belong to wisdom. The three factors of calming, equanimity, and concentration belong to meditative stillness. The factor of mindfulness encompasses both. By cultivating these seven factors, the practitioner enters the noble path.

Therefore, when cultivating, practitioners must distinguish truth from falsehood—this prevents mistakenly grasping at sensory experiences. Toward all worldly and unreal sights and sounds, they permanently let go. With single-minded diligence, they find joy in meditative bliss and delight in the Dharma. This is called "manifestation."

The Śrāmaṇerikā Precepts Sutra says: "Always cultivate oneself, follow the true Dharma, do not engage in wrong conduct, single-mindedly take refuge in the Buddha, recite scriptures and practice rightly—this is the joy of the Dharma."

This concludes the explanation of the seventh precept.

This verse explains the rules regarding bedding and seating. The first verse clarifies the measurements of beds. The second verse's first two lines identify what constitutes the proper materials, while the latter two lines explain the offense of violating the teachings. "Bed" refers to wooden beds, rope beds, straight-legged beds, curved-legged beds, and so on. A bed that is narrow but long is called a couch. "Various seats" refers to high seats, low seats, large seats, small seats, and even bathing benches. "Exceeding the measure" means exceeding one foot six inches in height, as well as exceeding the proper length and width. The height should be one foot six inches—this is measured excluding the bed frame. The legs should be eight finger-widths of the Tathagata. Eight finger-widths of the Tathagata equal one cubit of an average person, which corresponds to one foot five inches in Zhou-dynasty measurements. The commentary states that one finger of the Buddha is two inches. "Nor should it be overly large or wide" means it should suit the body's needs. As the Agama Sutra says: The base should not exceed one foot six inches in height, four feet in width, or eight feet in length. Anything exceeding these measurements is called a high, wide, and large bed.

There are also eight kinds of beds: 1) gold beds, 2) silver beds, 3) ivory beds, 4) horn beds, 5) Buddha beds, 6) Pratyekabuddha beds, 7) Arhat beds, and 8) beds for teachers and monastics. The first four are distinguished by their precious materials—one should not sit on them regardless. The latter four are distinguished by the exalted beings they represent—even if spread on the ground, they are intended for venerable persons and should not be sat upon. "Carved and lacquered" refers to beds adorned with intricate carvings and colorful lacquer. Because such materials are costly and precious, they too are called "high and wide." Thus the Vinaya says: High beds and low beds come in two types. A "low" bed is either a bed of low quality or one that is rough and worn. A "high" bed is either physically tall or exquisitely fine. "Exquisitely fine" refers to carved, lacquered, gold, silver, ivory, horn, and similar materials, gauze and silk canopies, and superior felt or fur blankets. These are not appropriate for monastics who seek liberation from birth and death. They are what kings, ministers, and laypeople delight in, for such indulgence of the illusory body increases the karmic defilements. Therefore, the Buddha did not permit them. If one deliberately violates the Buddha's instructions by sitting or lying on such beds, one commits an offense against the precepts.

This verse explains leaving behind faults and cultivating the path, realizing the emptiness of all phenomena. Arrogance means relying on oneself to look down on others. Its nature is self-exaltation, and its effect is the creation of suffering. Because of this, beings revolve in birth and death, enduring immeasurable suffering. The reason sentient beings cannot attain liberation from birth and death is entirely due to arrogance and self-importance. Leaving home life is originally for the purpose of escaping birth and death, so one should certainly suppress arrogance and subdue the affliction of self-importance. If afflictions are not subdued, yet one wishes to cultivate and realize the holy path, it is like trying to cook sand into rice.

"Practicing the Eightfold Path" means cultivating and advancing along it. The Eightfold Path, also called the Noble Eightfold Path, consists of: first, Right View—seeing the truths of the Four Noble Truths, which can destroy the wrong views of existence and non-existence. Second, Right Thought—using right mindfulness to think, observe, and contemplate, allowing right contemplation to grow. Third, Right Speech—using the wisdom of no-outflow to constantly guard one's speech, staying away from false and untrue words. Fourth, Right Action—focusing the mind on dwelling in pure and correct actions, cutting off wrong and deluded conduct. Fifth, Right Livelihood—eliminating the four improper means of livelihood and living by begging for alms. Sixth, Right Effort—cultivating precepts, concentration, and wisdom with single-minded dedication, without any interruption. Seventh, Right Mindfulness—being mindful of the precepts, concentration, and wisdom as proper and assisting path factors, and being able to advance toward nirvana. Eighth, Right Concentration—gathering all scattered thoughts so that body and mind become tranquil, abiding steadily in the truth of true emptiness, unmoving and unwavering.

These eight are collectively called the "right path" because "right" means "not deviating." Since these eight methods are not practiced in a biased or deviant way, they are called "right." They are what all sages and noble ones traverse, and through them one can reach nirvana, so they are called the "path." From the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Psychic Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and up to this Eightfold Path—these are called the seven categories of practice, combined into the thirty-seven aids to awakening. They are the ladder by which practitioners cultivate and enter the path.

As for "sitting on the bed of emptiness," "sitting" is the act of relying, and "bed" is what is relied upon. Because the practitioner can cultivate right views, contemplate and observe that worldly activities are false and unreal, suppress arrogance, and practice right livelihood—being single-minded and diligent in the proper and assisting path factors—then body and mind become tranquil, and one sees the truth. This means abiding in true emptiness without wavering, and this is called "sitting on the bed of emptiness." Therefore, the sutra says, "Emptiness of dharmas is taken as the seat." This concludes the explanation of the eighth precept.

This verse explains the rules for eating and chewing. The first half discusses proper conduct; the second half discusses violations. All those who have left home—the five groups of monastics—must not eat after noon. "After noon" means after the sun has passed the western line, after which eating is not allowed. "Improper time" refers to any time outside the period from dawn, when light first appears, to noon. This is not the time for Buddhist monastics to take food, so it is called "improper time." "Eating" refers to consuming rice, porridge, cakes, and similar foods. "Chewing" refers to consuming fruits, vegetables, and similar items. If one is ill, one may take pills, powders, decoctions, or ointments. Even salty, bitter, pungent, or sour substances—such as ashes, earth, dung, or urine—if they cannot serve as food, may be taken as medicine. However, even things like ginger, cinnamon, oil, or vinegar are not to be consumed in excess. If one is hungry, thirsty, or ill, honey, sugar, the five fruits, and the eight beverages are permitted.

The five fruits are: first, myrobalan; second, a fruit resembling a peach, not found in this region; third, emblic myrobalan; fourth, long pepper; fifth, black pepper.

The eight beverages are: first, pear juice; second, the juice of the jambu fruit, which is large as a melon and not found here; third, sour jujube juice; fourth, sugarcane juice; fifth, the juice of the roselle fruit; sixth, lotus root juice; seventh, the juice of the bilva fruit, similar to the grape, not found here; eighth, grape juice.

These eight types must be pressed into juice, strained through a cloth, stored in a clean vessel, and clarified until the liquid resembles water in color, then they may be drunk. Other juices, such as from oranges, pomelos, pomegranates, or bananas, as long as they do not intoxicate, may also be made into beverages. They must be pressed and strained; one may not chew the fruit directly or boil it into a soup.

Nowadays, some people improperly eat olives, honeyed melons, honeyed winter melons, or honeyed yams after noon. This is truly against the precepts and should be corrected immediately.

If someone has a serious illness that does not respond to medical treatment, and a doctor prescribes chewing food at improper times, it may be given in a private place. Once the illness is cured, it must be stopped completely. Unless it is a matter of life and death, one must absolutely not use minor ailments as an excuse to eat outside proper times, thereby bringing fault upon oneself.

The *Sramanerika Precept Sutra* states: "Even if an elder or a king offers food after noon, one must not eat it. One would rather die than violate this precept."

The Thus-Come One deeply rebuked this. The Buddha said: "Those who eat at improper times are precept-breakers; they are thieves who steal from benefactors. They take what was not offered with the donor's intention, and the donor gains no merit because the offering is lost. Even Brahmins do not eat at improper times, and non-Buddhist ascetics do not take wrong food. How much more so should my disciples, who know the Dharma and practice it, do otherwise? Whoever acts thus is not my disciple. They steal from my Dharma, take the name of the Dharma without practicing it, and steal both name and food. For even a pinch of rice, a bit of salt, or a drop of vinegar, after death they will fall into the Hell of Scorched Intestines, swallowing red-hot iron balls. Emerging from hell, they will be reborn among pigs and dogs, eating filth. Then they may be born as foul birds whose cries repel people. Later they become hungry ghosts, dwelling in monasteries, inside latrines, eating excrement for hundreds of millions of years. When finally reborn as humans, they are poor, lowly, and despised. Their words go unheeded. Their offense is even graver than stealing from a single person—for they have cut off the field of merit that nourishes many, and severed the path to liberation. They are great robbers and hungry ghosts, a den of evil deeds."

Those who eat at proper times are fields of merit, true renunciants, good friends of gods and humans, and guides of gods and humans. As the Buddha has spoken, how could we fail to heed this admonition?

This verse explains the causes of cyclic existence. All living beings are attached to the flavor of food. "All living beings" refers to those in the six realms and four modes of birth. The six realms are: gods, humans, asuras, hell beings, hungry ghosts, and animals. The four modes of birth are: womb-born, egg-born, moisture-born, and spontaneously born. All such beings depend on food for survival.

There are four kinds of food. First, **physical food**—food with tangible form, based on smell, taste, and touch, such as rice, beans, meat, broth, and beverages. Second, **contact food**—food through contact. The six consciousnesses engage with sensory objects, giving rise to pleasant feelings that naturally satisfy, like the touch between man and woman, or watching a performance and becoming absorbed, feeling full all day. Third, **mental food**—food through intention. The sixth consciousness, contemplating pleasant objects, nourishes the faculties and sustains life. For example, people who think of food can survive, as can fish, turtles, frogs, snakes, and so on. Fourth, **consciousness food**—the eighth consciousness that sustains the body. Supported by the energy of the first three foods, this consciousness becomes stronger and holds the faculties and elements together. Beings in the hell realms and the formless realm—such as the heavens of infinite consciousness—are sustained by consciousness alone as their food.

Beings cycling through the three realms never stop depending on food. The sutra says: "Sentient beings revolve in birth and death through these four kinds of food." The three realms are: the desire realm, the form realm, and the formless realm. The desire realm includes humans, the four lower destinies, and the six desire heavens. The form realm consists of the four dhyāna heavens. The formless realm consists of the four emptiness heavens. All beings in saṃsāra rely on the four foods to remain. Without them, life cannot be sustained. Thus, the desire realm uses physical food—because the two higher realms lack smell and taste—while the other three foods operate across all three realms. Therefore, beings never pause in their dependence on food.

The *Ekottara Āgama* says the Buddha told the monks: "Together, focus your minds and abandon the four worldly foods. Seek to accomplish the five supramundane foods: 1) the food of meditative joy, 2) the food of aspiration, 3) the food of mindfulness, 4) the food of the eight liberations, and 5) the food of joy. These are the foods that transcend the world."

This verse explains the practice of severing attachments and attaining realization through cultivation. To cut off the causes of affliction, one should eliminate the habits that lead one to be reborn as a hungry ghost or animal. Since sentient beings take food as the root cause of birth and death, the most inferior states within samsara are none other than the realms of hungry ghosts and animals. If one habitually engages in the causes associated with these realms, one will reap their fruits. Therefore, the Buddha established the rule to sever these causes, aligning practitioners with the eating habits of the Buddhas of the three times. The scriptures say: "In the morning, one eats the food of the devas; at noon, the food of the Buddhas; in the afternoon, the food of animals; and in the evening, the food of hungry ghosts." By cutting off inferior causes, superior fruits gradually become complete. Moreover, by not eating at improper times, one gains four benefits in the present: first, less drowsiness and sleep; second, no problems from undigested food; third, a light and peaceful body; and fourth, a mind that easily attains concentration. Because of these benefits, the rule of eating only at the proper time (the midday meal) is established.

Those who study the meaning of the Middle Way in Buddhism—"study" means to learn and practice, and "middle" means the correct and impartial—should transcend the duality of existence and non-existence. They observe this present thought-moment as neither empty nor provisional, yet both empty and provisional simultaneously. Because one observes the single thought-moment as the Middle Way, then in the Middle Way everything is the Middle Way: there is no emptiness or provisionality that is not the Middle Way. Since the three contemplations are each, in themselves, free from reliance on anything else, this is called the Middle Way.

Thus, all Buddhas and Tathāgatas constantly abide in the Middle Way, and therefore they avoid eating at improper times. For this reason, the World-Honored One, from his birth in the royal palace to his final nirvana, throughout the seventy-nine years in between, never ate at an improper time. The *Abhidharma-vibhāṣā-śāstra* states: "The World-Honored One by nature was free from eating at improper times." Monastics, who fundamentally study the Buddha, likewise avoid the two extremes and therefore do not eat at improper times.

Then one obtains the nine kinds of meditative concentration (dhyāna):

**First, the meditation of intrinsic nature (svabhāva-dhyāna).** This refers to the Bodhisattva, based on all the good deeds, both worldly and supramundane, previously practiced, single-mindedly abiding in the settled state of calm-abiding and insight. "Intrinsic nature" means that the meditation one cultivates observes the true nature of mind, which is not obtained from outside—it is the innate concentration of one's own intrinsic nature.

**Second, the meditation that encompasses everything (sarva-dhyāna).** This means that by cultivating this meditative concentration, all dharmas—both for one's own practice and for transforming others—are included without exception. It has three kinds: (1) the meditation of abiding joyfully in wholesome dharmas; (2) the meditation that gives rise to samādhi and meritorious qualities; and (3) the meditation that benefits sentient beings.

**Third, the difficult meditation (duṣkara-dhyāna).** This means that this meditative concentration is not easy to cultivate. It has three kinds: (1) Having long practiced meditation, one's mind becomes sovereign and free; out of compassion for sentient beings, one relinquishes the bliss of the first dhyāna and is born in the desire realm. (2) Relying on this meditative concentration, one brings forth immeasurable, boundless, inconceivable deep samādhis, surpassing the two vehicles (śrāvakas and pratyekabuddhas). (3) Relying on this meditative concentration, one attains supreme bodhi (enlightenment).

**Fourth, the meditation that is the gateway to everything (sarva-mukha-dhyāna).** This means that all meditative concentrations emerge through this gateway. It has four kinds: (1) with applied thought and sustained thought—this is the first dhyāna; (2) with joy—this is the second dhyāna; (3) with bliss—this is the third dhyāna; (4) with equanimity—this is the fourth dhyāna.

**Fifth, the meditation of good persons (satpuruṣa-dhyāna).** This means that it includes all wholesome dharmas without exception and is cultivated collectively by sentient beings of great capacity. It has nine kinds: (1) the meditation that does not cling to flavors; (2) the meditation accompanied by loving-kindness; (3) the meditation accompanied by compassion; (4) the meditation accompanied by joy; (5) the meditation accompanied by equanimity.

**Sixth, the meditation of all practices (sarva-caryā-dhyāna).** This means that it encompasses all the practices of the Great Vehicle (Mahāyāna). It has thirteen kinds: (1) the wholesome meditation; (2) the meditation of transforming others without grasping; (3) the meditation of superior aspects; (4) the meditation of contemplating aspects; (5) the meditation benefiting self and others; (6) the meditation of right mindfulness; (7) the meditation that gives rise to transcendent powers and meritorious virtues; (8) the meditation on conditions of names—"name" refers to conceptual designations, "conditions" to causes and conditions; (9) the meditation on conditions of meaning—that is, the principles and causes of all dharmas; (10) the meditation on the characteristic of calming; (11) the meditation on the characteristic of uplifting; (12) the meditation on the characteristic of equanimity; (13) the meditation of abiding in the bliss of the present dharma and the ultimate truth.

**Seventh, the meditation that removes afflictions (kleśa-vinodana-dhyāna).** This means that by cultivating this concentration, one can eliminate the various sufferings and afflictions of sentient beings. It has eight kinds: (1) the meditation that serves as the basis for mantras; (2) the meditation that removes illness; (3) the meditation of clouds and rain; (4) the meditation of equal deliverance; (5) the meditation of benefiting others; (6) the meditation of taming; (7) the meditation of awakening; (8) the meditation of equal action.

**Eighth, the meditation of bliss in this world and the next (iṣṭa-lābha-sukha-dhyāna).** This means that by cultivating this concentration, sentient beings can attain all pleasures in the present life and in the future. It has nine kinds: (1) the meditation of taming sentient beings through miraculous transformations; (2) the meditation of taming sentient beings through appropriate speech; (3) the meditation of taming sentient beings through teaching and admonition; (4) the meditation that shows evil beings the evil destinies; (5) the meditation that benefits those who have lost eloquence with eloquence; (6) the meditation that benefits those who have lost mindfulness with mindfulness; (7) the meditation of composing non-inverted treatises and subtle praises to ensure the long duration of the true Dharma; (8) the meditation of worldly skills and meaning that gathers and benefits sentient beings; (9) the meditation that temporarily pauses the evil destinies and radiates light.

**Ninth, the completely pure and pure meditation (pariśuddha-viśuddha-dhyāna).** This means that by relying on this concentration, all afflictions, karmic obstructions, and delusions are completely eradicated, and one attains the great pure fruit of bodhi. It is called "pure," and "pure" is repeated because even the characteristic of purity itself is ultimately unobtainable. It has ten kinds: (1) the worldly pure, pure meditation that is without clinging and without defilement; (2) the supramundane pure, pure meditation; (3) the expedient pure, pure meditation; (4) the foundational pure, pure meditation; (5) the foundational superior advancement pure, pure meditation; (6) the pure, pure meditation of entry, abiding, and arising power; (7) the pure, pure meditation of relinquishing and re-entering power; (8) the pure, pure meditation of the power of what is accomplished through transcendent abilities; (9) the pure, pure meditation that is free from all views; (10) the pure, pure meditation that cuts off afflictions and cognitive obstructions.

These nine kinds of great meditative concentrations are found in the *Yogācārabhūmi-śāstra* (Treatise on the Stages of the Bodhisattva Path). They indicate that Bodhisattvas, having taken the great vows to benefit sentient beings, should then cultivate the profound and vast practices. Yet among profound and vast practices, none surpass meditative concentration. Therefore, when "meditation" is mentioned, everything is included. That is to say, whether Bodhisattvas accomplish enlightenment, turn the wheel of Dharma, enter nirvana, or engage in sublime meritorious practices, reflective cultivation, or skillful means for benefiting beings—all are contained within it. Thus, Bodhisattvas who wish to cultivate the six perfections and the myriad practices, to accumulate merit and wisdom, and to accomplish the supreme path, should cultivate these nine kinds of great meditative concentration.

Moreover, these nine kinds of meditation are all obtained through the three contemplations. When the three contemplations are perfectly integrated, then in the Middle Way everything is the Middle Way: there is no emptiness or provisionality that is not the Middle Way. This is what is meant by the Middle Way. Therefore, it is said: "Those who study the meaning of the Middle Way in Buddhism will then obtain the nine kinds of meditative concentration."

This concludes the explanation of the ninth precept.

This passage explains the rules regarding what is permitted and prohibited. The first two lines state the prohibitions. The middle four lines state what is allowed. The last two lines state that violating the prohibitions brings guilt.

"Gold, silver, and precious treasure items" — gold refers to worked gold and unworked gold; silver refers to worked silver and unworked silver; precious treasure items refers to the seven treasures and money, among other things.

"A novice should not accept or keep them" — "accept" means to receive and take, and "keep" means to store and hold. As stated in the Sarvāstivāda Vinaya, there was once a monk who brought a novice with him to visit his relatives. On the road, they passed through a wilderness. Midway, a non-human being transformed into a dragon's form, circled around the novice clockwise, scattered flowers over him, and praised, "Excellent! Great benefit has been obtained." After the monk arrived at his relatives' house and was about to return, the wife of a relative said, "The road is long and you may lack necessities. Take this money and buy what you need." The novice accepted the money and tied it to the corner of his robe, and set off. On the way back, the non-human being saw the novice carrying money behind the monk, transformed into a dragon, circled around the novice counterclockwise, threw dirt on him, and said, "You have lost your great benefit." The novice began to cry. The master turned around and asked, "Why are you crying?" The novice said, "I cannot recall any wrongdoing, yet I am being troubled for no reason." The master asked, "Are you carrying anything?" He replied, "I brought this money." The master said, "Throw it away." After he threw it away, the non-human being again made offerings to him as before. Losing what one has in such a way obstructs the path and ruins virtue. That is why the Buddha compared it to a great poisonous snake. Therefore, accepting and keeping such things is not permitted.

"If any donor gives, and so forth" — "if any" is a hypothetical expression. "Donor" means giving; "crossing over" means to transcend. It refers to a benefactor who can practice the act of giving and thereby cross over the sea of poverty and suffering. Since that person is able to give, they cross the sea of suffering. How then could the recipient cling to those offerings as their own? For it would be an action leading to attachment. One should instead create merits for that person and transfer the offerings to the Three Jewels. Therefore, accepting is allowed. If one does not do this, then privately keeping such items is an offense against the novice precepts.

This verse speaks of the root of birth and death. All worldly happiness—none of it should give rise to attachment. Aside from gold, silver, and money, even clothing, tools, and other playthings should not be clung to. The cycle of birth and death never ends because of attachment. Greed is the root of birth and death, like a fly stuck to spittle. Desire is the source of all suffering, like a turtle longing for water. Thus, if attachment is not strong, one will not be reborn in this world. To achieve liberation from birth and death, one must cut off the source of desire. Therefore, it is said: when attachment is exhausted, Nirvana is attained.

This passage describes the path of liberation from defilement and the attainment of enlightenment. A practitioner who remains unstained by worldly fame and gain, and who constantly cultivates contentment and few desires, will see their spiritual wealth grow day and night. This includes faith, generosity, ethical discipline, learning, wisdom, a sense of shame, a sense of remorse, the spiritual faculties, the powers, the factors of awakening, the noble path, liberation, and the various meditative absorptions and concentrations—all these innumerable and excellent qualities of the Dharma.

Through this growth and fulfillment, one eventually attains the ten powers of a Thus-gone One (Tathāgata), which are:

**1. The power of knowing what is possible and impossible.** The Buddha fully understands the causes and conditions of all actions and their results. For example, he knows that virtuous deeds will definitely lead to pleasant results—this is "knowing what is possible." Conversely, he knows that evil deeds cannot lead to pleasant results—this is "knowing what is impossible." Thus, he comprehends all such distinctions completely.

**2. The power of knowing karmic results.** The Buddha fully understands the causes, conditions, and results of all beings' actions in the past, present, and future, as well as their rebirth destinations.

**3. The power of knowing meditative concentrations.** The Buddha knows all meditative absorptions and concentrations, their depths and stages, with complete clarity and without obstruction.

**4. The power of knowing faculties.** The Buddha fully understands the spiritual faculties of all beings—whether they are sharp or dull—and the size of the fruits they will attain.

**5. The power of knowing desires.** The Buddha fully understands the various wishes and preferences of all beings, whether wholesome or unwholesome.

**6. The power of knowing temperaments.** The Buddha fully understands the different dispositions and natures of all beings in the world.

**7. The power of knowing the path leading everywhere.** The Buddha fully understands where the actions of beings in the six realms of samsara lead, and where the actions of those who practice the path to nirvana lead.

**8. The power of the divine eye.** With his pure divine eye, the Buddha sees beings at the moment of death and rebirth, their beauty or ugliness, and their good or evil deeds, all without obstruction.

**9. The power of knowing past lives.** The Buddha knows countless past lives—from one life to hundreds of thousands of lives, from one eon to hundreds of thousands of eons. He knows where he was born, where he died, where he was reborn, his names, his food, and the length of his life—all with perfect clarity.

**10. The power of knowing the extinction of defilements.** The Buddha knows that all afflictions, delusions, and residual habits have been permanently extinguished and will never arise again.

These ten are called "powers" because the Buddhas, having realized true wisdom, penetrate everything with perfect clarity. Nothing can destroy or overcome this wisdom, hence the name "power." Great bodhisattvas also possess these powers to a degree, but because theirs are slightly inferior to the Buddhas', they are not given this name.

As explained above, upholding ethical precepts, making vows, cultivating the factors of the path, and practicing the nine types of great meditations are methods used by bodhisattvas for their own practice and for guiding others. The ten powers, however, are the methods of self-practice and guiding others that belong exclusively to the Buddhas. Therefore, it is impossible for a bodhisattva who upholds precepts and makes vows but does not cultivate the factors of the path or eliminate afflictions and obstacles to attain the great meditative concentrations. And without the meditative concentrations, it is impossible to realize the ten powers.

Thus, the ninth type of meditation—the pure and clear meditation—eradicates all afflictions, delusions, and karmic obstructions completely, leading to the great pure fruit of enlightenment. This concludes the explanation of the tenth precept.

Here, four verses summarize the ten precepts discussed earlier. The first line gives the general summary, while the following lines go into specific detail. First, it addresses the precepts related to one's inherent nature, and then it addresses the precepts that are prohibitions established by the Buddha.

Among these ten precepts, from the first—not killing—to the last—not keeping gold, silver, or valuables—the first four are considered fundamental. These are: not killing, not stealing, not engaging in sexual misconduct, and not lying. They serve as the root of all precepts, just as the root of a tree supports its branches, leaves, flowers, and fruit. If the root is damaged, everything above it falls. The same applies to these nature-based precepts: if you break even one of them, all the others lose their value.

The "nature of a novice" refers to the essence of the precepts received, which is a formless vow. Breaking these heavy precepts is like cutting off one's head—once the root is destroyed, a person cannot come back to life. Thus, the scriptures say: if someone breaks one of the heavy precepts among the ten, there is no way for them to receive the ten precepts again, nor the novice precepts, nor the bodhisattva precepts. That is why it is said they "have no share in any of it." This shows how these precepts serve as the very foundation for the novice precepts, the bodhisattva precepts, and even the highest enlightenment itself. Therefore, it warns: "Do not take them lightly or break them."

As for the remaining six precepts—from not drinking alcohol to not keeping gold, silver, or valuables—these are prohibitions set by the Buddha. If someone violates them, they should feel deep shame and remorse, confess their fault openly to their preceptor or teacher, and vow never to do it again. In this way, the essence of the precepts can be restored to its original purity and completeness. This is different from the first four nature-based precepts, where breaking them results in expulsion with no chance for confession or forgiveness.

Why are the first four called "nature-based"? Because whether or not one has formally received the precepts, these actions are inherently wrong. It is not the Buddha's rules that make them good or bad—they are wrong by their very nature. Committing them leads to falling into the three lower realms of suffering. If someone who has received the Buddha's precepts commits them, they add the additional fault of violating the rules.

The remaining six are called "prohibitions" because the Buddha has set them as boundaries, not allowing novices to cross them. When someone breaks a precept without shame, hides their faults, and refuses to confess, they are like a pot covering grass—the grass keeps growing day and night, and so does their wrongdoing. When the cause matures and the effect ripens, such a person will fall into the three lower realms: hell, hungry ghosts, or animals.

This completes the explanation of the ten precepts. Next, we will explain the practices that go along with the precepts.

This verse follows the fundamental rules of conduct as a preliminary guide. The first two lines provide a general summary, while the remainder lists specific details. A novice who has received the precepts is distinguished from one who merely holds the external form. Additionally, there are actions that should not be done. Beyond the ten precepts, the following rules of conduct are laid out. Engaging in them goes against the path of renunciation, so novices are not permitted to do them. The text says, "Do not play with weapons." The phrase "This refers to" introduces the explanation, serving as the overarching guide for the following terms and phrases. "Playing" means to toy or amuse oneself with. "Weapons" is a general term for bows, arrows, spears, halberds, knives, and axes. "Riding freely in carriages or on mounts" means indulging one's desires without restraint, riding in carts or on horses, and so forth. The Novice Nun's Precepts state: Unless one is physically ill, one should not ride in carriages, on horses, or on elephants. One should instead contemplate the eight inconceivable spiritual powers of lightness and ease as one's vehicle of progress.

This verse explains the causes and conditions of killing. A "cage" means a trap or enclosure. "Binding" means to tie up or restrain. All flying birds are beings that dwell in the sky. Raising the six types of livestock—horses, cattle, sheep, chickens, dogs, and pigs—is what laypeople do for their livelihood. The path of the Way differs from worldly customs, so such raising is not permitted. However, if it is for keeping time or guarding the home, raising roosters and male dogs is allowed. Those that fly are called birds; those that walk are called beasts. Playing with slingshots or bows is the act of killing. Fish and turtles are beings that live in the water. Watching others hunt or catch is rejoicing in the killing. The word "and so on" means that for all beings—whether in water, on land, or in the sky—one should not watch others capture them either.

This verse discusses the four improper means of livelihood—ways of sustaining one’s life through unwholesome methods. “Burning” refers to setting fires. “Damming” means blocking upstream water with objects, causing the downstream to dry up and harming aquatic creatures. “Streams” is a general term for rivers, canals, and ditches. “Plowing and digging” refers to clearing and cultivating land. “Plowing” can also be called tilling; when done by people, it is called farming, and when done by oxen, it is called plowing.

According to the scriptures, when the world first formed, wild rice grew naturally without human effort. But because people fought over it, the rice gradually diminished. Then a great king was established to settle disputes among the people. From that time onward, farming and digging gradually arose.

In this land, according to tradition, Shennong (the Divine Farmer) carved wood to make plowshares and bent wood to make handles, teaching people to plant the five grains. Later, Houji, the son of Emperor Ku, was fond of agriculture, and Emperor Shun appointed him to oversee farming and the invention of ox-drawn plows. The five grains are explained in the precepts on abstaining from alcohol.

Buying low and selling high is called “peddling.” Moving around to trade is called “traveling trade,” while sitting in one place is called “stationary trade.” “Working for others” means being employed by someone else.

Learning various arts and crafts includes studying astronomy, the five planets, dream interpretation, earthquakes, ghost speech, bird calls, animal sounds, divination of abundance or scarcity, conflicts among celestial bodies, medicine, writing, arithmetic, fortune-telling, singing, dancing, and other skilled crafts.

Speaking about state affairs and worldly discussions—governance based on righteous principles is called “politics,” and the actions carried out under it are called “affairs.” Speech that does not follow the scriptures or ethical codes is called “worldly discourse.” The *Shrāmaṇerikā Precept Sutra* says: “One must not discuss worldly matters, nor speak of kings, officials, or thieves.”

The four improper livelihoods are:

1. **“Downward-facing livelihood”**—growing crops and gardens, and mixing medicines. 2. **“Upward-facing livelihood”**—observing stars, the sun and moon, wind, rain, thunder, and lightning, and practicing numerological arts. 3. **“Sideways-facing livelihood”**—flattering the powerful, running errands in all directions, and using clever words to seek gain. 4. **“Corner-facing livelihood”**—learning various crafts, spells, fortune-telling, divination, and seeking wealth in all directions.

Burning mountains, damming streams, digging, plowing, farming, and medicine all fall under the downward-facing livelihood. Learning crafts, geography, and divination falls under the corner-facing livelihood. Observing stars and calendars is the upward-facing livelihood. Discussing state affairs, worldly talk, appraising prices, and rushing about in all directions belong to the sideways-facing livelihood.

Selling goods, working for others, and contending with others for profit are all improper seeking. Even playing with weapons, watching fishing or turtle-catching, and similar activities are not in accordance with the Dharma. Whether one does them oneself or encourages others to do them, all violate the conduct of a novice monk.

A novice renounces family life to cultivate the path. He should abandon worldly affairs and dwell in quiet seclusion, giving up the four improper livelihoods and following the four proper ones:

1. Dwelling in deep mountains, eating wild vegetables, roots, and fruits, sustaining the body with whatever is available. 2. Practicing alms-begging regularly. 3. Receiving food offered by donors. 4. Enjoying pure food within the monastic community.

This is how a disciple of the Buddha lives purely and independently, without improper or unwholesome seeking.

This verse speaks of choosing teachers and friends wisely. One should seek good companions—friends who are virtuous, and teachers who are wise and enlightened. Stay close to the experienced and virtuous elders; do not associate with the young and immature. If you grow close and familiar day by day, their influences gradually seep in, and the erosion of your reputation and virtue begins from this point.

This verse explains the distinctions among men and women, both monastic and lay. For women who have left home life—namely, novice nuns, trainees, and full nuns—and for women who remain at home, such as lay female followers, wives of lay practitioners, widows, unmarried women, and young girls—all such women must not live together with monastics, share a vehicle, or exchange letters. When encountering one another on the road, they should not greet or converse. Nor should they seek or offer loans or gifts. If such women make an offering, it may only be accepted with the teacher's permission. Even if they bring rare or precious items, one should not gaze upon them. If they request a Dharma talk, one may speak only if there are elderly, virtuous elders present, or if their parents, uncles, or other respected relatives are nearby. All words, silence, actions, and stillness must accord with the precepts and rules. Anything that is not proper or appropriate must not be done. Thus ends the explanation of the practices that accord with the precepts. Next, we will explain proper deportment.

This verse outlines the formal conduct and demeanor. Here we provide a general overview, followed by specific details.

The conduct for novices is fully described in the *Sutra on the Ten Precepts for Novices*, which lists a total of seventy-two practices. Since beginners may not yet be able to follow all of them at once, we present a simplified selection here for ease of practice. Later, one should study these in full to properly embody the teachings.

This verse discusses the practices for waking and resting. The two verses above concern personal practice, while the final verse addresses how to serve one's teacher. In Buddhism, the night is divided into three periods. During the first and last parts, one should engage in diligent service, recitation, and meditative contemplation. Only during the middle period is rest allowed. One should rise before the teacher and retire after the teacher. "Inquiring after well-being" means asking whether the teacher rested peacefully through the night, whether the four elements of the body are in harmony, whether movement and stillness are light and easy, and whether food has been digested properly. "Willow twigs" refer to what are also known as teeth-cleaning sticks. Apart from poisonous trees, any bitter, astringent, or sour twigs can be used for this purpose. "Bean powder" is a cleansing agent used to remove dirt and grease. "Shaking off" is done to remove dust and to guard against poisonous insects. According to the Vinaya, each morning one should first chew a teeth-cleaning stick, then approach the teacher and offer it to them along with bean powder, water, and a towel. One should arrange the seating area to ensure it is comfortable, and only then pay respects to the venerable image by circumambulating the Buddha hall. Such is the proper procedure.

This verse explains the method of bowing and reciting. The "Three Venerables" refers to the Three Jewels: the Buddha, the Dharma, and the Sangha. They are revered throughout the heavens and the earth, which is why they are called the Three Venerables. "Pandite" means to pay respects with reverence. The old term "honan" is a colloquial variation. "Not wasting a single moment" comes from the ancients, who valued every inch of time over precious jade. How much more so for monastics seeking to transcend birth and death—should they not diligently practice, review what they have learned, and gain new insights?

This verse is recited in the morning as a respectful offering to the Dharma. The first verse concerns cleaning the dwelling, bedding, and related items. The second concerns purifying food, drink, bottles, and bowls. However, serving a teacher is like serving the Buddha. Thus, the monastic code states: "A disciple should always maintain reverence and a sense of awe toward their teacher, not for the sake of fame or profit. One must rise early and personally inquire after the teacher's well-being, attend to their needs, remove the chamber pot, and massage their body," and so on. "Bathing water" refers to water for washing hands. For those who have left home, all food and drink received should be regarded as medicine—taken to heal the wound of hunger and to support the pursuit of awakening—and only then may one eat. Whatever one does, one must first inform the teacher. If the teacher permits it, then one proceeds with respect and care, following the instruction. For example, before eating, one should approach the teacher, bow once, kneel with one knee on the ground, and say: "Venerable one, please recall me with kindness. I now ask permission to wash my hands and vessels before taking a meal. May I ask what food is suitable for me to eat?" Other matters of asking permission should be understood in the same way. If there are many matters, one may request permission for all of them at once.

This verse concerns hearing, reflecting, and cultivating. "Reciting" means studying the scriptures, teachings, and treatises. "Meditative reflection" refers to practices such as contemplation and inquiry. Although there are many methods, they all fall within the threefold training of moral discipline, meditative concentration, and wisdom. Moral discipline guards against wrongdoing and stops evil. Meditative concentration cuts off wandering thoughts and restless pursuit. Wisdom breaks through delusion and realizes truth. By advancing in these three trainings, one can swiftly attain the universal radiant ground of the Thus Come One. If one hears but does not reflect, it is like hearing someone describe food. If one reflects but does not cultivate, it is like thinking about food. In both cases, one can never be satisfied. How could one swiftly realize the ground of the Thus Come One? If a renunciant does not follow the teacher's instructions, or engage in meditative reflection, recitation, and meritorious deeds, then one idles away time and wastes the offerings of the faithful. Thus, merit and virtue diminish day by day, while the roots of wrongdoing flourish day by day.

This verse speaks of humble reverence. In the morning, at noon, and in the evening—three times a day—one should bow and pay respects to one's teacher, inquiring about their well-being.

When the teacher speaks, do not interrupt or talk back. Respond clearly and thoughtfully. If the teacher offers instruction, listen carefully and grasp its meaning before replying.

If reprimanded, accept it with respect, acknowledge your mistakes, and genuinely reform. If the teacher does not accept your apology, sincerely seek forgiveness again and again. Should the teacher still refuse, ask the teacher's close friends, mentors, or your own good companions to intercede on your behalf, pleading for pardon.

Never act defiantly or harbor resentment, for doing so would only bring ruin upon yourself.

This verse introduces the ritual of seeking permission. According to the Inner Dharma tradition, once someone has shaved their head, donned the robes, and received full ordination, the monastic code states: except for five matters, one must seek permission from one's teacher for everything else. Failing to do so incurs an offense. The five exceptions are: (1) chewing toothwood, (2) drinking water, (3) defecating, (4) urinating, and (5) paying respects to a stupa within the monastery boundary up to a distance of forty-nine fathoms. The teacher, considering the circumstances and time, guides the student on what is permissible and what is not.

This verse teaches respect for the Dharma. If a teacher travels or resides elsewhere, one should rely on a virtuous and pure community. Elders and senior monks must all be honored and followed. Do not treat them with disrespect, call them by name, or address them casually.

This verse covers the proper conduct for walking, sitting, and moving. A novice monk should show respect for the master's bed and seat and must not casually sit or lie down on them. All manners and deportment should follow the Buddha's teachings and precepts—only then can one truly be called one who has left the household life. "Covering the mouth and turning toward a secluded place" means avoiding any offense to venerable persons and preventing others from feeling disgust or aversion upon seeing you. "Qing" refers to a light cough, while "kai" refers to a heavier one. Together, they are known as the sound of clearing the throat. Whenever you need to spit, discard phlegm, or throw away anything, you should first clear your throat or snap your fingers to alert others and unseen beings—so as not to accidentally offend anyone, harming yourself and others.

This is a method of chanting verses and making aspirations. All grasses, trees, flowers, and fruits have spirits and deities dwelling within them. Therefore, one should recite the Buddha's verses and incantations, allowing them to hear the Dharma and rejoice in letting go, so that no offense or calamity arises from disturbing them. If one must cut down a large tree for the sake of the Three Jewels, one should prepare an offering three days in advance, recite verses and make aspirations, announce the intention, and praise the merits of giving. Only when no unusual signs appear may the tree be felled.

In Sanskrit, "gatha" is called a "verse" here, and in older translations, a "song." It refers to the verses spoken by the Buddha. When recited aloud, they carry great power. Whether approaching rivers, ponds, springs, or wells to bathe or drink; whether resting in the shade beneath a tree to cool off; whether entering a shrine, ritual ground, or stepping on the shadow of a Buddha stupa; whether one's own shadow obscures a sacred image; whether prostrating before venerable statues; whether entering a city, village, or guesthouse; whether after a meal; or whether sweeping or sprinkling temples or stupas—in all these situations, one should recite these verses aloud. Practicing this brings blessings. But if one deliberately and contemptuously disregards this sacred instruction, one incurs fault.

The verses say:

The pleasures of the world's five desires, Or even the joys of heavenly realms, Compared to the bliss of craving's end— Not even a thousandth part.

From clinging arises suffering; From suffering, clinging is born anew. The Noble Eightfold Path transcends it all, Leading to the supreme state of Nirvana.

Those who give with a pure intention Will surely reap the benefits. If one gives for the sake of happiness, Happiness will be their reward.

This verse concerns the practice of filtering water to observe living beings, in order to prevent the offense of taking life. Whenever drawing water from rivers, ponds, streams, or wells—whether for drinking or other use—one should first pour it into a white bowl and examine it. Only if no living creatures are seen may it be used. If creatures are present, the water should be filtered through fine cloth. Any beings caught in the cloth should be gently transferred into a clean vessel and returned to their original place, or placed into a body of water that will not dry up within seven days. This must be done with a light hand and slowly—never by tossing them from a height, which would cause them to suffocate and die.

In still waters, creatures appear without predictability, so one must carefully observe three times daily. The Buddha established that all five classes of renunciants must carry a water filter when traveling. Deliberately violating this rule incurs offenses proportional to the number of beings killed. As the Vinaya Master Yijing said: "If one travels three to five li without a filter, one should not proceed. If one knows a monastery does not filter its water, one should not eat or drink there." Even dying of thirst on the road serves as a mirror and warning.

The Buddha's teachings are rooted in compassion. Among the fundamental offenses, killing is the foremost. Therefore, wise practitioners should be especially vigilant in protecting life. If one treats this lightly, what could possibly be considered serious? Even someone who has mastered the Three Baskets of scriptures, attained the four meditative absorptions, constantly contemplated birthlessness, and cleared the mind of all concepts—if they do not protect life and follow the teachings accordingly, they will still not escape the Buddha's reproach. Of the ten evil deeds, killing is the first offense. Who can bear its consequences on another's behalf?

One may see people releasing captive animals—a few fish, perhaps—and crowds gather to watch, snapping their fingers in praise. Little do they know that in their own quarters, the water they use daily kills thousands upon thousands of beings. Understanding how seriously the teachings regard this matter, one should carefully filter and carefully observe. This benefits both oneself and others, and embodies mindful protection and wise reflection.

There are also those who hire others to plow fields and plant crops, seeking small profits without seeing the greater harm. Both water and land creatures are injured, and countless lives are lost. What can be done about such offenses? It is as if one simply stands with hands tied at the gates of death, leaving one's fate to be decided by others. As the sutra says: "The offense of killing leads to rebirth in the three lower realms. Should one regain human form, one will be short-lived and plagued by illness." Alas, this suffering—who will bear it? If there are those who can do better, how wonderful, how excellent!

Indeed, we may be the last disciples of Shakyamuni, but together we plant the seeds of compassion. When Maitreya Buddha first awakens this world, we will all realize the fruit of birthlessness together.

This verse explains the distinction between pure and defiled objects. "Defilement" refers to contamination or impurity. Water used for drinking is called pure, while water used for washing is called defiled. Items used for the upper body are considered pure, while those used for the lower body are considered defiled. One must not contaminate pure objects with defiled ones. If one's hands touch something defiled, they must be washed before handling pure items, to avoid incurring the misfortune of negative karma.

Once, there was a diligent monk who served as an administrator for the monastic community. He often used his hands to support the vessels used for offering food to the monks, and instructed others to take and use them. After death, he fell into the realm of hungry ghosts, where worms bit his body, causing great pain. He tore at his chest with both hands, ripping open his flesh, craving to eat filth. But other ghosts pushed him back, preventing him from reaching it. Starving to the point of death, gasping and wheezing, he cried out in agony, pleading with the monks to offer prayers on his behalf. Only then was he able to eat the filth.

Once, the Buddha entered a city and saw a man whose entire back was black. He told Ananda, "This person, in a past life, was a monk during the time of Kashyapa Buddha. He used unsuitable, inferior materials to line the monks' bedding. Due to that dark karma from his past, he fell into hell. Furthermore, for five hundred lifetimes, he has had to endure the punishment of a black back." These two stories come from the "Five Hundred Questions" and the Mulasarvastivada Vinaya. Additional details can be found in the "Scripture on Protecting Purity." One must be careful in this regard.

This verse teaches the proper way to honor the scriptures. The sutras are the words of the Buddha and also serve as the Buddha's teacher—all Buddhas attain perfect enlightenment through them. Therefore, we must treat the scriptures with the same reverence we would show the Buddha himself. As the Sutra on Cause and Effect says, touching the scriptures with unclean hands will result in rebirth as a worm in a latrine. All other aspects of cleanliness and respect can be understood accordingly.

This verse concerns the proper conduct of following one’s teacher in daily activities. When staying in the dwelling, one should practice recitation and study so as not to waste time through distraction or carelessness. Walking with head lowered behind the teacher means one should not look around left or right, gazing at curious sights, which would disturb the mind and violate proper decorum. One should not speak without being asked—when the teacher has not inquired, do not boast or casually interject with words. Helping to relieve weariness includes preparing a seat, giving a massage, offering greetings, and so on.

This verse describes the proper way to care for lamps in accordance with the Dharma. When lighting lamps, one should first light the Buddha's lamp, then light the other lamps. Out of compassion for living beings, cover the lamps to prevent harm to insects and moths. Since there are insects that feed on the lamp's flame, and one's breath might harm them, one should not blow out the lamp with one's mouth. Instead, use a tool to remove the burnt wick and gently extinguish the flame. This way, one avoids the fault of harming living beings while maintaining proper conduct. This is truly benefiting both oneself and others.

This verse teaches the proper way to sit and lie down. One should rise before one's teacher and lie down after one's teacher has rested. When the teacher wishes to sleep, one should massage their body, helping to balance the four elements, without feeling weary—for doing so would go against respect and obedience.

For those who diligently practice meditation and recitation: meditation means seated meditation; recitation means reading the sutras and vinaya.

The way of lying down is like the lion king. As the sutra says: the king of beasts, the lion, when it wishes to sleep, places its paws one upon the other, stretches its tail behind, and lies on its right side. A monk in the first part of the night may walk in meditation or sit in meditation. At midnight, he enters his room and lies down like the lion king, keeping his mind fixed on clear thoughts, with right mindfulness and right awareness, always holding the thought of rising. In the last part of the night, he quickly rises from sleep and either walks in meditation or sits in meditation.

The vinaya says: when laying out the sleeping mat, spread it to the right side. Place the head toward the clothes rack. Do not point your feet at the two teachers or elders. Do not, in the first part of the night, declare yourself exhausted and lie down. One should properly contemplate one's practice and only lie down at midnight. If one sleeps face up, that is the sleeping posture of asuras. If one sleeps face down, that is the sleeping posture of hungry ghosts. If one sleeps on the left side, that is the sleeping posture of those driven by desire. A monk should sleep like the lion king: lying on the right side with the body, stacking the feet, keeping the mouth closed, tonguetip against the palate, pillowing the right hand, and stretching the left hand along the body. Without letting go of mindfulness and wisdom, contemplate the thought of rising. When the last part of the night comes, one should rise and sit properly, reflecting on one's practice.

Those who lose wisdom and remain long in ignorance—the Sutra of the Pure Mind Revealed says: those who delight in sleep tend toward laziness, their bodies become heavy, their virtue and dignity diminish, food does not digest well, sores and blisters appear on the body, the net of delusion grows, wisdom weakens. They move toward darkness. Their nature becomes foolish, filled with many afflictions, and wholesome dharmas do not arise.

This verse concerns a matter of convenience. It says to use ash and soil, and nothing else, in order to avoid harming living beings. For example, soapnuts or tea bran can kill insects and other creatures. Recite the mantra seven times for each step — when entering the toilet, when washing, when removing filth, and when washing the hands. The full details of this cleansing practice are found in the major monastic code. Every teacher should instruct students in this themselves; it is too lengthy to record here in full.

The Buddha told the monks, "You should know that this is a constant practice and must always be observed. This method of cleansing brings great benefit: it keeps the body pure, and the devas pay respect to such a person. Therefore, from now on, whether monks, nuns, female trainees, male novices, female novices, laymen, or laywomen — all who have taken refuge in me and regard me as their teacher should perform this cleansing. If one does not cleanse properly, one should not circumambulate a stupa or walk in meditation, should not pay homage to the Buddha or recite scriptures, should neither bow to others nor receive their bows, should not eat, should not sit on the monks' seats, and should not join the assembly. Because the body is impure and the practice is not in accordance with the Dharma, the devas will not be pleased upon seeing such a person, and any mantras or practices one holds will be ineffective. If one makes offerings, copies scriptures, or builds images, the merit gained will be meager and thin. All of you should follow my instructions and not deceive yourselves by practicing impurity, negligence, and indolence, which constitute lower conduct and will lead to rebirth in the lower realms."

Nowadays, some people do wash but do not follow the proper method at all, and instead only increase their defilement, incurring even greater fault. Those who are teachers must be careful with this and should not fail to instruct their students. If one is oneself negligent toward the Dharma while expecting one's students to be respectful and obedient, that is utterly impossible.

This verse teaches the proper way to protect oneself and others. Leaving home to become a monk is fundamentally about humbling one's own pride. By accepting offerings, the giver gains merit, so monastics practice alms-begging. They are content with little, eat only to sustain life, and do not seek fine food. They cultivate the path to nourish their spiritual body, so they do not complain about coarse meals. Their original intention is to bring benefit to others, so when insulted, they do not get angry. Instead, they respond with good wishes, guiding others toward enlightenment. If they respond with anger, they permanently lose the giver's trust and betray their own practice of peace and compassion—both sides end up harmed.

The Ekottara Agama says: The Buddha told the monks, "Givers who offer the four necessities help you perfect moral discipline, concentration, and wisdom, bringing great benefit. Therefore, monks should respect and care for donors with a compassionate mind. Do not forget even small kindnesses, let alone great ones. You should strive diligently in body, speech, and mind so that the donors' offerings are not wasted and they ultimately reap great rewards and widespread acclaim." This is like showing the way to someone lost, giving courage to the fearful, providing food to the hungry, and restoring sight to the blind.

Reciting verses after a meal is the way to express gratitude for offerings. One should recite one or two verses after eating, including verses about giving. According to the monastic code, all five classes of monastics should recite one or two verses after each meal to repay the donors' kindness. In a quiet place, whether sitting, standing, or walking, one may first recite a short scripture—half a page or a full page—and then recite the verses.

All those who donate monasteries, buildings, and rooms to the monastic community—the temple's founders, its protecting deities, kings and officials, teachers, parents, relatives, and all beings—if they have passed away, may they be reborn in the Western Pure Land and see Amitabha Buddha, or be born in Tusita Heaven and see Maitreya Buddha, freed from worldly afflictions and awakened to the truth of non-arising. For those still living, may they enjoy freedom from illness, long life, and the adornment of merit and wisdom. May I myself be free from all obstacles and afflictions, constantly uphold pure precepts without violation, feel great fear even over small faults, openly confess any wrongdoing, and never lose faith for all future time. May I meet good spiritual teachers, be born in a central land, be free from the eight difficult circumstances, always maintain right views, and ultimately seek liberation. May I always be an uninvited friend to all beings. May I be reborn in the Western Pure Land and receive the prophecy of enlightenment. May I dedicate all this merit to everyone, so that together we may cross beyond the ocean of suffering and realize the supreme fruit.

If one does not make this contemplation and aspiration every day, that person is lazy and does not deserve the offerings of the faithful.

This passage clearly expresses the profound weight of kindness and virtue. Among worldly kindness, none is greater than that of parents. Among those beyond the world, none is greater than that of teachers and masters. Thus, teachers have the kindness of giving us the precepts that protect our bodies, and the virtue of nurturing our wisdom life. Wondrous causes are accomplished through them, and the Dharma body is established because of them. Compared to worldly kindness, their merit is immeasurable.

If a teacher has not yet heard certain teachings, we should share what we ourselves have heard with them, and also offer the four kinds of service. Hence it is said, "Benefit and nurture them with the gift of the Dharma." Although the Dharma was spoken by the Buddha, without people it cannot be widely propagated. The one who can carry forward the path is the teacher. Therefore it is said, "Respect them as the World-Honored One."

The Great Treatise says: Bodhisattvas attain enlightenment because of their teachers. How could they not respect them? If one does not respect their teacher, they lose great benefit. It is like a well without a rope—no water can be drawn from it. If one relies on a virtuous teacher, the three trainings grow, just as a tree with strong roots grows branches and leaves. This is why the Buddha taught us to respect our teachers as we respect the Buddha Himself.

If one sees faults in a teacher—whether real or not—their own mind is corrupted, and they lose the true benefits of the Dharma. A virtuous teacher has no faults. Even if they appear to have some, it is not my concern. I seek prajna wisdom from my teacher, and therefore must always respect them. As the precepts teach, a disciple should attend to their master with four minds: first, loving the teacher as family; second, honoring and obeying the teacher; third, holding the teacher in reverent awe; fourth, respecting, serving, and supporting the teacher as one would serve a parent or sovereign. In this way, mutual respect and reverence ensure that the true Dharma endures long.

If someone asks the name of one's teacher, one should say: "Since you have asked, I will now dare to speak my teacher's name. Their name is so-and-so." If asked for their title, one should simply say, "My master, the monk so-and-so." Thus it is said, "Do not casually speak or lightly utter their name."

This verse concerns the age, monastic seniority, and birthplace of the two teachers. The two teachers refer to the Preceptor (Heshang) and the Instructor (Ajarya). In foreign lands, "Heshang" is the term used; here it is translated as "born from strength," meaning that through the teacher's power, one's Dharma body grows, merits are accumulated, and the life of wisdom is nourished. In Sanskrit, it should be "Upadhyaya," which means "personal guiding teacher," one from whom one personally receives the teachings of transcendence. As for "Ajarya," the correct Sanskrit pronunciation is "Acarya," rendered here as "guide of proper conduct," one who teaches disciples the rules of behavior. "Age" refers to one's birth year, month, day, and time. "Monastic seniority" refers to the date of ordination as a monk and receiving the precepts. "Birthplace" means the country, province, and county where one was born. One must know all of these—the teacher's age, monastic seniority, and birthplace. Hence the text says, "All should be recognized."

This verse marks the year, month, day, and time when one receives the precepts. "Time" here refers to the earthly branches and heavenly stems of this land. A full day and night is divided into twelve periods, and each period is further divided into eight quarters. "Shadow" refers to the Buddhist practice of setting up a measuring stick to observe shadows. A four-finger-wide staff is placed upright in the sun. Before noon, the shadow falls to the west; after noon, it falls to the east. When the shadow reaches four fingers in length, it is called a "one-person shadow." For the remaining one and a half fingers, one must also take note. If the shadow reaches eight fingers, it is called a "two-person shadow," and one must still distinguish between before and after noon. Whether following Buddhist or secular customs, all may be recorded accordingly.

This verse summarizes the ten precepts and ceremonial practices. Those who follow the teachings accordingly—from the first precept of not killing, through to the end, without disrupting the order—must uphold them all in accordance with the teachings. Through faith, respect, and dedicated practice, the true Dharma endures. By benefiting oneself and others, one becomes a true disciple of the Buddha.