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Ethical Teachings in the Upāsakaśīla Sūtra

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Buddhist Ethics for Laypeople

Part of the book series: The Humanities in Asia ((HIA,volume 10))

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Abstract

This chapter focuses on the moral teachings presented in the Upāsakaśīla Sūtra. First, from three elements—precepts, lay path, and meditation objects—to see how the sutra inherited the laymen-related teachings in Early Buddhism. The second part is to investigate three sets of moral behavior in the sutra: the meritorious deeds for the auspicious marks, the contents similar to the Sigālovāda Sutta, and the rules of the bodhisattva precepts. These three parts represent the meritorious deeds the sutra advocates that lay bodhisattvas should practice. Finally, the spiritual training designed for the bodhisattvas—the six paramitas—will be discussed. This part of discussion is common among Mahayana scriptures, except that this sutra somewhat simplifies the teachings. In addition, Mahayana Buddhism emphasizes that bodhisattvas should perform various wholesome deeds for sentient beings, which also appear in the sutra. The source of this emphasis will also be investigated.

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Notes

  1. 1.

    Yin Shun enumerates the following sutras which hold this opinion. “The ten good deeds are not included among the rules and regulations that were established by the Tathāgata. However, the “Chapter of the Ten Stages” in the Avataṃsaka Sūtra (Flower Ornament Sūtra), the Upāsakaśīla Sūtra (Sūtra on the Moral Behavior of the Laity), the Madhyamakāvatāra (Treatise on Entering the Middle Way), and the She bo luo mi duo lun (Discourse on Embracing the Pāramitā) all say that the ten good deeds are bodhisattva precepts” (Yin Shun, 1998, p. 91).

  2. 2.

    “人有五事現在不能增長財命, 何等為五?一者樂殺, 二者樂盜, 三者邪婬, 四者妄語, 五者飲酒.” CBETA 2020.Q1, T24, no. 1488, p. 1048a13–15.

  3. 3.

    The common translations of the two terms—作 and 無作 given in the Upāsakaśīla sutra are 表業 (vijñapti-karman, manifest action) and 無表業 (avijñapti-karman, unmanifest action).

  4. 4.

    See Chap. 5, n. 58.

  5. 5.

    As said in the Upāsakaśīla Sūtra: “有五法能自他利: 一者信根, 二者持戒, 三者多聞, 四者布施, 五者智慧” (Yōu pó sāi jiè jīng, 2020, p. 1043a25–27).

  6. 6.

    As said in AN 9.5, Bala Sutta. Please also consult Chap. 3.

  7. 7.

    “能教眾生住信, 施, 戒, 多聞, 智慧, 名福莊嚴” (CBETA 2020.Q1, T24, no. 1488, p. 1045c23–24).

  8. 8.

    “能教他人具信, 戒, 施, 多聞, 智慧…是名法施” (CBETA 2020.Q1, T24, no. 1488, p. 1059b18–20).

  9. 9.

    “得少供養, 應作是念: ‘我今信, 戒, 施, 聞, 智慧如法住少, 故得如是微少供養’” (CBETA 2021.Q1, T24, no. 1488, p. 1066b4–6).

  10. 10.

    “若有施主信心淳濃, 施, 戒, 聞, 慧, 則得勝果” (CBETA 2020.Q1, T24, no. 1488, p. 1054a29–b1).

  11. 11.

    “若得人身, 壽命, 色, 力, 安樂, 辯才及信, 戒, 施, 多聞, 智慧, 勝於一切” (CBETA 2020.Q1, T24, no. 1488, p. 1055c15–16).

  12. 12.

    “能忍信, 戒, 施, 聞, 智慧, **見無謬, 忍佛法僧, 罵詈撾打…名出世忍” (CBETA 2020.Q1, T24, no. 1488, pp. 1072c29–1073a3).

  13. 13.

    “修信, 施, 戒, 聞, 慧, 慈悲, 名**精進” (CBETA 2020.Q1, T24, no. 1488, p. 1073c22–23).

  14. 14.

    The suttas which mention the four immeasurable minds are SN 42.8, 13; AN 9.18, 10.219; MN 127. As for the six recollections, since its cāga share the same detailed explanation with the cāga in the four accomplishments, and since the first five factors of the recollections are the same with the first three of the four accomplishments, the six recollections definitely are suitable for laymen practicing meditation.

  15. 15.

    In the chapter of purifying the precepts, the sutra says: “復有四法, 所謂慈, 悲, 喜, 捨” (CBETA 2020.Q1, T24, no. 1488, p. 1050c28–29).

  16. 16.

    “菩薩如是樂行施已, 則得遠離一切放逸, 雖以身分施於乞者, 終不生於一念惡心, 因是更增慈, 悲, 喜, 捨” (CBETA 2020.Q1, T24, no. 1488, p. 1055b14–17).

  17. 17.

    “禪定即戒, 慈, 悲, 喜, 捨, 遠離諸結, 修集善法, 是名禪定” (CBETA 2020.Q1, T24, no. 1488, p. 1074a23–24).

  18. 18.

    “因是悲故, 便能發心, 是故悲心為生因也” (CBETA 2020.Q1, T24, no. 1488, p. 1036a9–10).

  19. 19.

    “在家之人若不修悲, 則不能得優婆塞戒, 若修悲已, 即便獲得” (CBETA 2020.Q1, T24, no. 1488, p. 1036c10–12).

  20. 20.

    “若修悲已, 當知是人能具戒, 忍, 進, 定, 智慧. 若修悲心, 難施能施, 難忍能忍, 難作能作, 以是義故一切善法悲為根本” (CBETA 2020.Q1, T24, no. 1488, p. 1036c15–17).

  21. 21.

    “一切眾生凡有三聚: 一者怨, 二者親, 三者中. 如是三聚, 名為慈緣. 修慈之人先從親起, 欲令受樂; 此觀既成, 都及怨家” (CBETA 2020.Q1, T24, no. 1488, p. 1074c9–12).

  22. 22.

    “若能修慈, 當知是人能破一切憍慢因緣, 能行施, 戒, 忍辱, 精進, 禪定, 智慧, 如法修行” (CBETA 2020.Q1, T24, no. 1488, p. 1074c19–21).

  23. 23.

    “菩薩求於菩提之時…常樂修集六念處法” (CBETA 2020.Q1, T24, no. 1488, p. 1037c16–21).

  24. 24.

    This is mentioned in the chapter on making vows: “常修六念” (CBETA 2020.Q1, T24, no. 1488, p. 1040b25).

  25. 25.

    “復有六法能自他利, 所謂六念” (CBETA 2020.Q1, T24, no. 1488, p. 1043a27); The six recollections can make one’s disciples tune up their body and mind, as said in the sutra: “調其身心, 令修六念” (CBETA 2020.Q1, T24, no. 1488, p. 1046b1); The six recollections are two causes for the adornment of merit and wisdom. “復有六法二莊嚴因, 所謂六念:念佛法僧, 名智莊嚴; 念戒施天, 名福莊嚴” (CBETA 2020.Q1, T24, no. 1488, p. 1045b10–12).

  26. 26.

    As said in the sutra: “以不堅命易於堅命: 修於六念, 慈悲喜捨, 證四真諦, 善能觀察生老病死, 明信善惡業之果報” (CBETA 2020.Q1, T24, no. 1488, p. 1064c26–28).

  27. 27.

    The seventh minor rule of the Upāsaka precepts.

  28. 28.

    Cf. AN 5.41 as an example.

  29. 29.

    “菩薩施財凡有二種: 一者眾生, 二者, 非眾生, 於是二中乃至自身都不悋惜, 名一切施” (CBETA 2020.Q1, T24, no. 1488, pp. 1054c28–1055a1).

  30. 30.

    “若以身分及以妻子, 所重之物施於人者, 是則名為不思議施” (CBETA 2020.Q1, T24, no. 1488, p. 1060a7–9).

  31. 31.

    For example, When the Dà zhì dù lùn 大智度論 [the Mahāprajñāpāramitāśāstra] discusses what behavior leads to the thirty-two auspicious marks of the Buddha, one of its explanations uses “giving” as the only cause for illustrating how its various conditions can give rise to all thirty-two marks (2016, p. 141b11–c05).

  32. 32.

    “善男子! 如諸眾生, 貪心殺時, 一念具足十二因緣; 菩薩施時, 亦復如是, 一念具足如是六事, 是名功德, 智慧莊嚴” (CBETA 2021.Q2, T24, no. 1488, p. 1045c16–19).

  33. 33.

    Here, “unsurpassed bliss” refers to the bliss of nirvana. The original reads: “除布施已, 無有能得人天之樂, 至無上樂” (CBETA 2021.Q2, T24, no. 1488, p. 1056b1).

  34. 34.

    I don’t agree with the last part of the quoted translation, where the translator uses “the perfection of giving” to translate 布施 [giving]. The original Chinese text only says “giving”, not “the perfection of giving”, as the original text reads: “除布施已, 不得二果: 一者自在, 二者解脫” (CBETA 2020.Q3, T24, no. 1488, p. 1056b12–13).

  35. 35.

    As AN 6.52 reads: “Patience and mildness…is the aim of ascetics” (Bodhi, 2012, p. 925); SĀ2 39: “If one can practice patience and praise it, [one] is of the monastic dharma” (若能修忍, 及讚嘆者, 是出家法. Bié yì zá ā hán jīng, 2020 p. 386c6–7), and AN 8.27 has: “the power of ascetics and brahmins is patience” (Bodhi, 2012, p. 1155).

  36. 36.

    For example, the Khantīvādi Jātaka says once the bodhisattva was an ascetic who preached the doctrine of patience (Francis & Neil, 1897, pp. 26–29).

  37. 37.

    “忍辱即是菩提**因, 阿耨多羅三藐三菩提即是忍果, 我若不種如是種子, 云何獲得如是**果?” (CBETA 2020.Q1, T24, no. 1488, p. 1073b16–18).

  38. 38.

    “如來世尊為眾生故, 難施能施, 難忍能忍” (CBETA 2020.Q1, T24, no. 1488, p. 1051b20–21).

  39. 39.

    As the sutra says: “能忍諸惡, 三者教他修忍” (CBETA 2020.Q1, T24, no. 1488, p. 1040c14–15); “具諸煩惱能忍惡事…是名菩薩四不可思議” (CBETA 2020.Q1, T24, no. 1488, p. 1042b3–6); “雖具煩惱而能堪忍” (CBETA 2020.Q1, T24, no. 1488, p. 1040c22–24).

  40. 40.

    On how a bodhisattva trains his disciple, he should be patient with their slander or criticism if there is any. “能忍惡口誹謗罵辱, 苦加身心亦當堪忍” (CBETA 2020.Q1, T24, no. 1488, p. 1046b2–3).

  41. 41.

    “見瞋惡者, 教修忍辱及不放逸” (CBETA 2020.Q1, T24, no. 1488, p. 1047a5–6).

  42. 42.

    “所修善事悉為眾生.” CBETA 2020.Q1, T24, no. 1488, p. 1040c9.

  43. 43.

    “拔沈沒苦海眾生.” CBETA 2020.Q1, T24, no. 1488, p. 1054a12–14.

  44. 44.

    “願為眾生趨走給使, 令彼安隱, 歡娛受樂.” CBETA 2020.Q1, T24, no. 1488, p. 1041b7.

  45. 45.

    “為諸眾生受苦之時, 其心不動如須彌山.” CBETA 2020.Q1, T24, no. 1488, p. 1041b13–16; “為他受苦, 心不生悔.” CBETA 2020.Q1, T24, no. 1488, p. 1041b7–10.

  46. 46.

    “救濟眾生無量苦惱.” CBETA 2020.Q1, T24, no. 1488, p. 1037c7–13.

  47. 47.

    “世間之事, 雖無利益, 為眾生故而亦學之.” CBETA 2020.Q1, T24, no. 1488, p. 1045a23–26.

  48. 48.

    “我於往昔為四事故捨棄身命: 一者, 為破眾生諸煩惱故; 二者, 為令眾生受安樂故.” CBETA 2020.Q1, T24, no. 1488, p. 1041c7–10.

  49. 49.

    “云何利行攝事?答: 此中利行者, 謂諸有情, 或遭重病, 或遭厄難困苦無救, 便到其所起慈愍心, 以身語業方便供侍, 方便救濟, 是名利行.”

  50. 50.

    “教化眾生悉令獲得三種菩提” (CBETA 2020.Q4, T24, no. 1488, p. 1045c20–21).

  51. 51.

    “自利利他道是諸菩薩摩訶薩道” (CBETA 2021.Q1, T06, no. 220, p. 827c24–25); The Dàfāng guǎng fú huá yán jīng(2021) has: “A bodhisattva has achieved benefiting oneself and others, aloof from all defilements and ‘I’ notion attachment” (菩薩成就自利利他, 遠離一切我執煩惱. CBETA 2021.Q1, T10, no. 293, p. 816a10–11).

  52. 52.

    “聲聞獨覺, 功徳善根雖出世間, 而但自利, 不能普利一切有情” (CBETA 2021.Q2, T07, no. 220, p. 1037b19–21).

  53. 53.

    “善男子, 如來說是十二部經, 非為自利, 但為利他” (CBETA 2021.Q1, T12, no. 374, p. 564b23–24).

  54. 54.

    “受持菩薩戒者不自為身, 唯為利他及莊嚴阿耨多羅三藐三菩提. 是菩薩戒, 悉是過去, 未來, 現在恒河沙等諸佛菩薩之所成就, 乃至十方諸佛菩薩亦復如是” (CBETA 2021.Q1, T30, no. 1583, p. 1018b13–16).

  55. 55.

    “小乘行者, 專重自利方面…以大乘說, 這是方便行, 不是究竟. 菩薩重於利他, 無論是一切時, 一切處, 一件事, 一句話, 都以利他為前提…利他為上, 才是大乘不共的特色, 才更合於佛陀的精神” (pp. 18a12–19a6).

  56. 56.

    “一切眾生常求自利, 菩薩所行恒求利他, 是名菩薩不可思議” (CBETA 2020.Q3, T24, no. 1488, p. 1042a21–23).

  57. 57.

    “不念自利, 常念利他” (CBETA 2020.Q3, T24, no. 1488, p. 1041b19–20).

  58. 58.

    “利益他者, 乃名自利…利益他者, 即是自利” (CBETA 2020.Q3, T24, no. 1488, p. 1043a6–10).

  59. 59.

    For example, Ven. Kuī Jī 窺基 (632–682 CE) in his Shèng mán jīng shù jì (2021) says: “利他即自利, 一無別” (CBETA 2021.Q1, X19, no. 352, p. 900b21 // R30, p. 592a15 // Z 1:30, p. 296c15).

  60. 60.

    “六波羅蜜皆以悲心而作生因” (CBETA 2021.Q3, T24, no. 1488, p. 1036c7).

  61. 61.

    “在家之人若不修悲, 則不能得優婆塞戒, 若修悲已, 即便獲得… 一切善法悲為根本” (CBETA 2021.Q2, T24, no. 1488, p. 1036c10–17).

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    Tien-Feng Lee

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Lee, TF. (2022). Ethical Teachings in the Upāsakaśīla Sūtra. In: Buddhist Ethics for Laypeople. The Humanities in Asia, vol 10. Springer, Singapore. https://doi.org/10.1007/978-981-16-8468-5_8

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