The precepts
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Three Collective Pure Precepts
• Shōritsugikai 摂津儀戒: The precept of avoiding all evil acts or embracing moral codes • Shōzenbōkai 摂善法戒: The precept of doing all good acts or embracing all good dharmas • Shōshujōkai 摂衆生戒: The precept of embracing and benefiting beings Ten Major Precepts 1) Not killing 2) Not stealing 3) Not indulging in sexual greed 4) Not speaking falsehood 5) Not selling intoxicating liquor 6) Not talking of the faults of others 7) Not praising oneself or slandering others 8) Not begrudging the Dharma or material things 9) Not giving rise to anger 10) Not ignorantly slandering the Three Treasures Ten Clear-Mind Precepts 1) Protecting, cultivating and encouraging life 2) Giving generously, honoring the gift not yet given 3) Respecting others, remaining faithful in relationships 4) Communicating truth 5) Remaining clear, polishing clarity for self and others, seeing and dispelling delusion 6) Speaking kindly and creating wisdom from ignorance 7) Maintaining modesty and extolling others 8) Sharing understanding and freely giving of self 9) Dwelling in equanimity, forgiving, cultivating kindness 10) Respecting the Buddha, unfolding the Dharma and nourishing the Sangha Texts on the ten major precepts
1) not killing
Kyojukaimon By not killing life, the seeds of the Buddha are nurtured, and one is enabled to succeed in the Buddha’s life of wisdom. One should not kill life. Bodhidharma’s Comments on the One-Mind Precepts Self-nature is wondrous and imperceptible. Within the everlasting dharma, not arousing the view of extinction is called the precept of not killing. Bonmokyo A disciple of the Buddha must not kill by himself, encourage others to kill, kill with expedient means, praise killing, or react with delight upon witnessing killing. He must not employ any method whatever, not even mantras, to kill any living beings. Further, a bodhisattva must not involve himself in the causes, conditions, methods, or karma or killing any living creature. A bodhisattva should always give rise to an eternally abiding mind of kindness, compassion, and filial compliance. Thus he should devise skillful means to rescue and protect all beings. Hence, if a bodhisattva kills with indulgence or evinces delight in killing any being, he thereby commits a bodhisattva parajika offense. 2) not stealing
Kyojukaimon When mind and object are in thusness, the gate of liberation will open. Bodhidharma’s Comments on the One-Mind Precepts Self-nature is wondrous and imperceptible. Within the ungraspable dharma, not arousing the thought of gaining is called the precept of not stealing. Bonmokyo The Second Major Precept prohibits stealing. A disciple of the Buddha must not steal by himself, encourage others to steal, facilitate stealing, steal with mantras, or involve himself in the causes, conditions, methods, or karma of stealing, to the extent that he must not deliberately steal the possessions of ghosts, spirits, or any other beings, all valuables and possessions, including such objects as small as a needle or a blade of grass. A bodhisattva should give rise to a mind of filial compliance, kindness, and compassion toward the Buddha-nature. Thus, he should always aid people to produce blessing and happiness. If instead a bodhisattva steals another’s valuables or possessions, he thereby commits a bodhisattva parajika offence. 3) Not indulging in sexual greed
Kyojukaimon When the three wheels (body, speech, and thoughts) are pure, there is nothing to be desired. All Buddhas are walking in the same path. Bodhidharma’s Comments on the One-Mind Precepts Self-nature is wondrous and imperceptible. Within the dharma that is free from attachment, not arousing a desire to attach oneself to anything is called the precept of not having sexual greed. Bonmokyo The Third Major Precept prohibits sexual conduct. Disciples of the Buddha must not themselves deliberately engage in sexual conduct with any member of the opposite sex, or encourage others to do so, nor may they involve themselves in the causes, conditions, methods, or karma of sexual conduct. This prohibition extends to sexual conduct with animals, gods or goddesses, ghosts or spirits, other forms of lustful behavior, and all perverse types of sexual conduct. Bodhisattvas should give rise to a mind of filial compliance. Thus they should rescue all beings and instruct them in the dharmas of purity. If, instead, bodhisattvas engage in promiscuous sexual conduct with any person, with animals, their mothers, daughters, sisters, or any other of the six types of close relatives, their behavior is utterly devoid of compassion, and they thereby commit a bodhisattva parajika offense. 4) Not speaking falsehood
Kyojukaimon Since the Dharma-wheel has been turning from the very beginning, there is neither too much nor too little. When a drop of sweet dew moistens things, Reality and Truth become revealed. Bodhidharma’s Comments on the One-Mind Precepts Self-nature is wondrous and imperceptible. Within the inexplicable dharma, not speaking a single word is called the precept of not speaking falsehood. Bonmokyo The Fourth Major Precept prohibits false speech. A disciple of the Buddha must not himself engage false speech, encourage others to do so, facilitate false speech, nor may he involve himself in the causes, conditions, methods, or karma of false speech, to the extent of saying that he has seen what he has not seen, or that he has never seen what he has actually seen, or lying through physical or mental deeds. A bodhisattva should always maintain proper speech and proper views and lead all other beings to maintain them as well. If, instead, he causes all beings to give rise to deviant views and deviant karma, he thereby commits a bodhisattva parajika offense. 5) Not selling intoxicating liquor
Kyojukaimon Not selling intoxicating liquor, no grasping and no violating. This is truly the great brightness [of wisdom]. Bodhidharma’s Comments on the One-Mind Precepts Self-nature is wondrous and imperceptible. Within the intrinsically pure dharma, not being blinded by ignorance s called the precept of not drinking intoxicating liquor. Bonmokyo The Fifth Major Precept prohibits dealing in intoxicants. A disciple of the Buddha must not himself deal in any type of intoxicants whatever, encourage others to do so, or involve himself in the causes, conditions, methods, or karma of dealing in intoxicants, for intoxicants are the causes and conditions for all manner of offenses. A bodhisattva should influence all beings to give rise to bright, penetrating wisdom. If, instead, he influences beings to give rise to upside-down thinking, he thereby commits a bodhisattva parajika offense. 6) Not talking of the faults of others
Kyojukaimon No talking of the fault of others. Within the Buddha-dharma, we all approach the same way, learn the same dharma, realize the same verification, and carry out the same practice. Do not discuss about the faults of others. Do not cause disorder in the way. Bodhidharma’s Comments on the One-Mind Precepts Self nature is wondrous and imperceptible. Within the flawless dharma, not speaking of other’s faults is called the precept of not speaking of the faults of the four kinds of members of a sangha. Bonmokyo The Sixth Major Precept prohibits discussing the faults of the four types of sangha members. A disciple of the Buddha must not discuss the faults of any sangha member, bodhisattva, layperson, bhikshu or bhikshuni, nor may oneself encourage others to do so or involve oneself in the causes, conditions, methods or karma of speaking of the faults of the four types of sangha members. Whenever a bodhisattva hears an evil-minded non-Buddhist or evil exponent of the small vehicles speak of practices which are not in accord with the dharma and not in accord with the precepts within Buddhism, he or she should always feel pity for such detractors, instruct them, and lead them to a wholesome belief in the Great Vehicle. If, instead, a bodhisattva discusses the faults of those within the Buddhadharma, the person thereby commits a bodhisattva parajika offense. 7) Not praising oneself or slandering others
Kyojukaimon Buddhas and ancestors attain realization with the whole sky and the great earth. When the great body is manifested, there is no inside and outside in the sky. When the dharma body is manifested, there is no inch of ground on the earth. Bodhidharma’s Comments on the One-Mind Precepts Self-nature is wondrous and imperceptible. Within the non-discriminating dharma, not distinguishing oneself from others is called the precept of not praising oneself nor slandering others. Bonmokyo The Seventh Major Precept prohibits praising oneself and disparaging others. A disciple of the Buddha must not praise himself and disparage others, encourage others to do so, or involve himself in the causes, conditions, methods, or karma of praising himself and disparaging others. A bodhisattva should be willing to stand in for all beings in undergoing slander and insult. A bodhisattva should accept unfortunate situations and let others receive favorable ones. Hence, if a bodhisattva boasts of his own virtue and conceals the good works of others, thus causing them to be slandered, the person thereby commits a bodhisattva parajika offense. 8) Not begrudging the Dharma or material things
Kyojukaimon Not begrudging the dharma or materials. Even one phrase or one verse of dharma is nothing but the expression of the reality of the myriad phenomenal beings and the hundred grasses. One dharma and one realization are buddhas and ancestors. One should give them whenever requested, never begrudging them. Bodhidharma’s Comments on the One-Mind Precepts Self nature is wondrous and imperceptible. Within the dharma that is the all-pervading true reality, not arousing greed is called the precept of not begrudging the dharma or materials. Bonmokyo The Eighth Major Precept prohibits stinginess and insult. A disciple of the Buddha must not act in a stingy manner, encourage others to do so, or involve oneself in the causes, conditions, methods or karma of stinginess. When a bodhisattva encounters any poor or destitute people who have come to beg, he or she should give those people anything they need. Hence, if a bodhisattva directs evil or hateful thoughts at such people or refuses to give them even a penny, a needle, or a blade of grass, or to speak even a sentence, a verse, or a dust mote’s worth of dharma for those who seek dharma, and if the bodhisattva further scolds and humiliates such people, the person thereby commits a bodhisattva parajika offense. 9) Not giving rise to anger
Kyojukaimon Neither withdrawing nor setting forth, neither being real, nor being void. There in you will see the ocean of bright clouds, the ocean of magnificent clouds. Bodhidharma’s Comments on the One-Mind Precepts Self nature is wondrous and imperceptible. Within the egoless dharma, not reifying the ego is called the precept of not being angry. Bonmokyo The ninth major precept prohibits deliberate hatefulness and refusal to accept repentance. A disciple of the Buddha must not become hateful, encourage others to do so, or involve himself in the causes, conditions, methods, or karma of hatefulness. One should always maintain a mind of kindness, compassion, and filial compliance. If instead a bodhisattva abuses sentient or insentient beings by using harsh speech, going so far as to attack them with his fists, knife, or club, by continuing to maintain relentless hatred, or by refusing to set aside his grudge even when the object of his enmity with sincere words confesses, repents, and seeks forgiveness, the person thereby commits a bodhisattva parajika offense. 10) Not ignorantly slandering the Three Treasures
Kyojukaimon Not slandering the Three Treasures. The Buddha manifests his body and expounded the dharma. These Three Treasures are the crossing point of the world. The virtue of the Three Treasures returns to the ocean of all-knowing wisdom and are immeasurable. We should respectfully accept, attend, and serve the Three Treasures. Bodhidharma’s Comments on the One-Mind Precepts Self nature is wondrous and imperceptible. Within the dharma which is the undivided reality, not arousing a dualistic view of sentient beings and Buddha is called the precept of not slandering the Three Treasures. Bonmokyo The Tenth Major Precept prohibits slandering the Three Treasures. A disciple of the Buddha must not oneself slander the Three Treasures, encourage others to do so, or become involved in the causes, conditions, methods, or karma of slandering the Three Treasures. Whenever a bodhisattva hears non-Buddhist or evil minded person direct even a single slanderous word at the Buddha, he experiences pain like that inflicted by three hundred spears piercing one heart. How then could a bodhisattva possibly utter slanderous words himself or fail to maintain a mind of faith and filial compliance? Hence, if a bodhisattva fails to produce a mind of faith and filial compliance, or assists evil people or people of mistaken views in slandering the Three Treasures, the person thereby commits a bodhisattva parajika offense. |
Okumura Roshi on the bodhisattva precepts
We receive the precepts from a preceptor, but they really come from the Buddhas and ancestors. The preceptor is a person between the recipient and Buddha. Our traditional belief is that the precepts are transmitted from Bibashi Buddha, the first Buddha, from the very beginning. The reality to which Buddha awakened is the source of these precepts. That's our faith. I can't "give" the precepts to anybody. They aren't my possessions; they were transmitted to me from my teacher, and his teacher transmitted them to him. The recipient does not become "my" possession either. Even Buddha said that he had no disciples. -- Shohaku Okumura
Hoko on practicing with precepts
taking the precepts at sanshin
An aspiration to receive lay precepts arises from a steady and well-established practice with a sangha. It's good to have been practicing regularly and consistently at Sanshin or within the Sanshin network for at least a year before considering making a commitment of this kind. You will want to know that Soto Zen practice really is meaningful for you and that you wish to continue to maintain a steady practice after receiving the precepts. You should also have begun to get a sense of the basic teachings of Buddhism and Soto Zen, and started to attend sesshin, even if for only a day at a time. Jukai-e is not a reward for time served, an elevation in rank, a stamp of approval on your practice so far or any kind of end in itself; it's only the beginning of a committed lay practice. Neither is it a badge of membership in Sanshin's sangha or a commitment to any preceptor or teacher. You remain free to practice anywhere and with anyone. Your commitment is to Buddha and the practice. When you receive lay precepts you will receive one dharma name. At Sanshin, laypeople sometimes use their dharma names as middle names. Novices and teachers have two dharma names and often use one of them as a first name while practicing with the sangha. Your lay rakusu will be blue, while novices wear black and transmitted teachers wear brown or other colors in accordance with the tradition of our denomination. Since we are direct descendants of Kodo Sawaki, one of the leaders of the 20th century nyoho-e movement, our rakusu do not have rings. If you live outside of Bloomington and it's possible to take precepts with a teacher in or closer to your hometown, please engage with and support that group rather than traveling to Sanshin to do so. You need your local or regional sangha, and it needs you. Continuing your practice of living with the precepts is much more difficult without in-person practice with a sangha, even if it's only a few times a year. As long as you receive the precepts from a qualified, transmitted teacher, the lineage doesn't matter and one is not better than another. As mentioned above, as a layperson you're not committing to any particular dharma family or style of Zen practice. You're simply making a public commitment to live in Buddha's way. Due to the amount of work and preparation required, a maximum of six practitioners may receive lay precepts at Sanshin each year. Full in-person attendance at the July precepts retreat as well as the April rakusu sewing retreat is required for recipients; neither partial attendance nor virtual participation is an option. See this page for complete information on requesting the precepts and attending the retreats. |
