Dharma Treasury Precepts
The Dharma Treasury Precepts are the treasury of precepts of a true practitioner. A Bhikshu receives 250 precepts. A Bhikshuni receives 348 precepts and must also receive the Bodhisattva precepts (10 major precepts and 48 minor precepts). Although these precepts are numerous, they do not go beyond the 10 Dharma Treasury precepts:
– The precept of benefiting all.
– The precept of non-acceptance.
– The precept of non-abiding.
– The precept of no regret.
– The precept of non-contention.
– The precept of non-harm.
– The precept of purity without defilement.
– The precept of non-seeking.
– The precept of faultlessness.
– The precept of non-violation.
The precept of benefiting all: This is the precept that benefits all sentient beings. A practitioner who wishes to cultivate the treasury of precepts must first uphold pure precepts for the benefit of all beings. What are pure precepts? They are the Five Precepts: not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. These are the fundamental major precepts. Killing, stealing, sexual misconduct, lying, and drinking directly or indirectly harm the safety and welfare of living beings. Therefore, Buddhists should uphold the precept that universally benefits all beings.
The precept of non-acceptance: A practitioner cultivating the treasury of precepts does not accept all the deviant precepts of non-Buddhist paths. The precepts of non-Buddhist traditions are not ultimate, so they are not accepted or upheld. Instead, one courageously and diligently upholds the precious Vajra-like, radiant, pure, and equal precepts of all Buddhas of the three times. In India there were many non-Buddhist practitioners who upheld impure precepts: some observed the precepts of cows, some of dogs, some of deer, some of birds, and so on. They imitated the lifestyles of animals, believing this would lead to rebirth in heaven, not understanding cause and effect. These are all deviant precepts and should not be followed.
The precept of non-abiding: When upholding the treasury of precepts, the practitioner harbors no attachment to desire, form, or formlessness. The Three Realms are the Desire Realm, Form Realm, and Formless Realm. Beings in the Desire Realm possess sensual desire, physical form, and consciousness. Beings in the Form Realm have no sensual desire but still possess form and consciousness. Beings in the Formless Realm possess only consciousness. In summary, the Desire Realm contains lustful thoughts, the Form Realm contains attachment to beautiful forms, and the Formless Realm contains discriminating attachment. Therefore, all remain within birth and death and do not transcend the Three Realms. The practitioner does not seek rebirth in heaven or the enjoyment of blessings. When heavenly blessings are exhausted, one must descend again into the human realm. Those who enjoy wealth and honor are often beings who have descended from heaven; those who endure poverty and suffering are often reborn from lower realms. While this cannot be stated absolutely, it generally accords with the law of cause and effect. Because the practitioner does not seek heavenly rebirth, they uphold the precept of non-abiding.
The precept of no regret: A practitioner cultivating the treasury of precepts often abides in peace and has no regrets. Why? Because they do not commit two faults or two offenses. They do not flatter or deceive. They only uphold pure precepts and never violate them.
The precept of non-contention: A practitioner cultivating the treasury of precepts does not oppose or dispute the precepts established by the Buddhas of the three times. They do not establish different precepts of their own. Their mind constantly follows precepts that lead toward Nirvana. They uphold them completely without violation. They do not keep precepts for selfish reasons in ways that harm other beings. They do not disturb or trouble living beings but only wish all beings to be joyful. For this reason, they uphold pure precepts free from contention.
The precept of non-harm: A practitioner upholding pure precepts does not learn deviant teachings, demonic spells, or create intoxicating substances and similar things to harm living beings. The practitioner seeks to protect all beings and help them leave suffering and attain happiness. Therefore, they uphold pure precepts that do not harm others.
The precept of purity without defilement: A practitioner upholding pure precepts is not attached to extreme views, neither eternalism nor annihilationism. They do not keep mixed or deviant precepts of heterodox paths. They contemplate only the principle of the Twelve Links of Dependent Origination and uphold pure precepts to transcend the Three Realms.
The precept of non-seeking: A practitioner cultivating the treasury of precepts does not display special appearances to seem virtuous or seek offerings. Practitioners should not rely on the five wrong means of livelihood:
– Pretending to possess extraordinary signs.
– Soliciting offerings.
– Divining auspicious and inauspicious events.
– Speaking loudly to display authority.
– Praising one’s own merits.
These five behaviors are manifestations of improper conduct. A practitioner should not harbor such improper desires but uphold pure precepts solely to perfect the Dharma of liberation from the world.
The precept of faultlessness: A practitioner cultivating the treasury of precepts has no arrogance, conceit, or pride. They do not boast of their own virtue or say, “I am one who keeps pure precepts.” If they see others breaking precepts, they do not slander, despise, or expose their faults and offenses. They simply serve as an example through their conduct, inspiring shame and self-reflection in others, while wholeheartedly upholding the precepts.
The precept of non-violation: A practitioner cultivating the treasury of precepts has permanently abandoned the ten evil actions and practices the ten wholesome actions, which are the purity of body, speech, and mind.
The body has three wholesome actions:
1. Not killing; instead, releasing life.
2. Not stealing; instead, giving.
3. Not engaging in sexual misconduct. For monastics, all sexual activity is strictly prohibited.
Speech has four wholesome actions:
1. Not lying; speaking truthfully.
2. Not engaging in divisive speech; not speaking ill of person B to person A, nor of person A to person B.
3. Not using abusive speech; never insulting or criticizing others.
4. Not engaging in frivolous speech; not discussing romantic or sexual matters.
Mind has three wholesome actions:
1. Non-greed; contentment brings peace.
2. Non-hatred; living harmoniously with others.
3. Freedom from wrong views. Wrong views are ignorance; when ignorance ceases, wisdom appears.
The practitioner fully upholds these ten wholesome actions.
When practicing the precept of non-violation, the practitioner contemplates:
> “Why do all sentient beings violate pure precepts? Because they possess wrong knowledge and wrong views, and therefore act in inverted ways. Only a Buddha truly knows the causes and conditions that lead beings into delusion and violation of pure precepts. I must attain unsurpassed Bodhi and broadly teach the true Dharma for all beings so that they may leave delusion behind.”
The principles described above are the ten Dharma Treasury gateways of precepts for practitioners.
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For the benefit of all sentient beings
This means benefiting all living beings. Therefore: “Whatever is beneficial should be done.” Whatever benefits sentient beings should be done, even if it is difficult. One should strive without fearing hardship. This is truly practicing what is difficult to do.
Skillfully dedicating merit through original vows: A practitioner must make great vows:
“Sentient beings are innumerable; I vow to save them all.
Afflictions are inexhaustible; I vow to end them all.
Dharma gates are limitless; I vow to learn them all.
The Buddha Way is unsurpassed; I vow to accomplish it.”
These are the fundamental vows. Afterward, one also makes the Ten Great Vows of Samantabhadra:
1. To pay homage to all Buddhas.
2. To praise the Thus Come Ones.
3. To make vast offerings.
4. To repent karmic obstacles.
5. To rejoice in others’ merits.
6. To request the turning of the Dharma wheel.
7. To request the Buddhas to remain in the world.
8. To constantly learn from the Buddhas.
9. To always accord with sentient beings.
10. To universally dedicate merit.
Having made these vows, one dedicates them to all sentient beings throughout the Dharma Realm. One does not practice for oneself but for all beings. This is turning from self toward others.
The practitioner practices sharing and reducing personal consumption. By nature they are compassionate and kind, delighting in generosity. If they obtain fine food, they do not eat it alone but share it with all beings before partaking. Thus: “Sacrifice oneself for others.”
Offerings such as clothing, bedding, medicine, jewels, and so forth are likewise first shared with others before being used personally. The practitioner contemplates: “Throughout countless nights and lives, I have clung to and protected this body, constantly seeking food and drink to sustain it. Now I offer my food and drink to all beings. May my body forever be free from attachment and craving.”
This is practicing the treasury of giving and the first gateway of sharing through self-reduction. The practitioner may obtain the finest food, clothing, incense, flowers, and necessities. If used personally, they would bring comfort and long life. Yet if one gives them away, one may become poor and short-lived.
When a poor person approaches and says: “Please give me all your finest food, flowers, clothing, and possessions,”
The practitioner reflects: “Since beginningless time, I have died countless times from hunger and thirst. Never have I truly given even something as small as a hair’s breadth to benefit living beings. Therefore I have not gained true benefit. Now, just as in the past, I may lose this life. For that reason I willingly give all my possessions to benefit living beings. Whatever wealth and treasures I possess, I give them to those in need. Even if my life itself is exhausted, I will not cling to it.”
Benefit all sentient beings: This means benefiting all living beings. Therefore: “Whatever is beneficial should be done.”
Even what seems impossible should be attempted if it benefits beings. One should not fear hardship. This is practicing what is difficult to practice. These are the ten inexhaustible Dharma realms, enabling all practitioners in the world to attain the complete and inexhaustible treasury of Dharma.
We who cultivate the Way should not cling to the notion of “self.” If thoughts of “self” remain, it is impossible to transcend the Three Realms. Therefore the Buddha reminded us to be free of the four marks: self, person, sentient being, and lifespan. In this way all dharmas are swept away, and all appearances are transcended.
348 precepts => 10 Dharma Treasury precepts => Because of the self
No-self => No precepts.
