大乘長淨戒開示
Mahayana Precepts Teaching
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Gosok Rinpoche Teaching on Mahayana Precepts
Date: April 5–6, 2016
Location: Taiwan Gosok Tsechen Kunphen Monastery
Translator notes: “Mahayana Precepts” in Tibetan is: ཐེག་ཆེན་སོ་སྦྱོང་ (theg chen so jong). “Sojong” is the ritual for renewing and purifying precepts. Chinese translation is “Mahayana Long Purification Precepts” as Rinpoche discussed below.
Preliminary Instructions
Since we will be taking the Mahayana Precepts tomorrow, if I were to explain everything in the morning, it would take too much time, and many of you would need to go to work afterward. Some of you may not have taken these Precepts before, so tonight I will briefly explain the practice of the Mahayana Precepts.
Generally speaking, the Mahayana Precepts practice can be observed for an entire lifetime or for a month. Additionally, it is highly beneficial to observe it on auspicious days such as the 8th, 15th, and 30th of each lunar month. If that is not possible, observing it on the 8th and 15th alone is also acceptable. During special times like the Chotrul Dawa – The Month of Miracles (the first lunar month) and the 4th lunar month from the 1st to the 15th, observing these Precepts becomes especially meritorious. Typically, the Precept period lasts from dawn until sunrise the next day, covering a full day and night. However, if starting at dawn is not feasible, one can begin at the time of taking the Precepts and conclude at sunrise the following day. Thus, the timing is flexible, defined as “from now until sunrise tomorrow.” If not starting at dawn, the completion time depends on individual circumstances. There are teachings suggesting that even observing the precepts for a single day (excluding nighttime) is acceptable.
Preparation: Inner and Outer Purification
This practice belongs to the Kriya Tantra and involves both outer purification (external cleanliness) and inner purification (mental discipline). Outer purification includes washing the body thoroughly, particularly the hands and feet, to maintain physical cleanliness. However, the most crucial aspect is inner purification, which involves abandoning negative actions and diligently engaging in virtuous deeds. This is the essence of the Mahayana Precepts. It is essential to generate the proper motivations, renunciation and bodhicitta, as we often emphasize. These motivations must be fully present when undertaking this practice.
Furthermore, we should recognize the precious opportunity we have to observe these precepts. Reflect on how to spend this day and night meaningfully, ensuring that the practice brings great benefit.
Receiving the Precepts from the Guru
The Mahayana Precepts must first be received from a qualified guru. Afterward, practitioners can renew the precepts independently in front of a Buddha statue at home. Before taking the precepts, one should purify the space by offering incense, clean water and other offerings. When practicing alongside fasting retreats, one should visualize the guru as Avalokiteshvara while receiving the precepts. On regular days, one can visualize the guru as Shakyamuni Buddha or Amitabha Buddha.
Before the ritual, perform three prostrations to the Buddha statue and recite the mantra “Om Pema Umapataye Soha” while forming the Lotus Samaya Mudra. Some texts require reciting this mantra, while others do not. However, during practices associated with Avalokiteshvara’s yoga, recitation is mandatory. Next, offer homage and request blessings from the Buddhas and bodhisattvas of the ten directions, praying for their acceptance of your offerings and granting of supreme accomplishments (siddhis).
Tomorrow, after receiving the precepts, some practitioners will return home for breakfast and work, while others will stay to participate in a group recitation of the Fasting Retreat Ritual led by Rinpoche.
Before taking the precepts, meditate on the presence of all the Buddhas and bodhisattvas in the ten directions, visualizing them seated before you.
Differences Between the Eight Precepts and Mahayana Precepts
Although both the Eight Precepts and the Mahayana Precepts involve refraining from eight types of misconduct, there are significant differences:
- Source : The Eight Precepts are described in the Sutra of the Brahmin’s Abode, while the Mahayana Precepts come from the Amoghapasha Tantra.
- Eligibility : Monastics cannot take the Eight Precepts, but they are encouraged to observe the Mahayana Precepts, which bring immense merit.
- Motivation : The Eight Precepts focus on personal liberation, while the Mahayana Precepts require the altruistic intention to attain Buddhahood for the benefit of all sentient beings.
- Ritual : The Eight Precepts involve simple refuge recitation, whereas the Mahayana Precepts include generating bodhicitta and visualizing the Buddhas and bodhisattvas.
- Result : The Eight Precepts lead to either Hinayana or Mahayana liberation, while the Mahayana Precepts are exclusively aimed at achieving full enlightenment.
Taking the Precepts
In the context of the Mahayana Precepts, we will first explain the process of taking the precepts, followed by an explanation of the practices to be observed, and finally the benefits and merits of this practice.
Please refer to our text for guidance. The initial section involves consecrating offerings and inviting the deities, followed by offering the seven-limb prayer in front of the invited deities. After completing these recitations, a mandala is offered, and the formal precept-taking begins with the phrase:
“May the Buddhas and bodhisattvas of the ten directions remember and protect me.”
The main practice is divided into two parts:
1. Receiving the Precepts
2. Teaching the Practices
Afterward, to complete the session, the Purification Mantra is recited.
After preparing the offerings and inviting the Buddhas, recite the seven-limb prayer and offer a mandala. Then, formally take the precepts by reciting the Precept formula three times, beginning with the phrase:
“May the Buddhas and bodhisattvas of the ten directions remember and protect me.”
If receiving the precepts from a teacher, combine this with:
“May my teacher remember and protect me.”
When practicing independently at home, omit the second line.
Taking the Precepts with Analogies
When formally taking the precepts, analogies are used to deepen understanding. For example:
- “As the Tathagatas of the past…”
Here, “Tathagata” refers to one who abides in the nature of emptiness of all phenomena, resting in non-dual wisdom without wavering, and whose Dharmakaya remains unshaken. - “Arhat” means “killer of enemies.” Who are these “enemies”? They are not external foes but internal afflictions—chiefly ignorance and innate self-grasping—that cause suffering. By realizing the wisdom of no-self, one completely eradicates these enemies, becoming an Arhat.
- “Perfect Enlightenment” refers to the Buddha, known in Tibetan as “Sangye” :
- “Sang” means awakening from the sleep of ignorance.
- “Gye” refers to possessing all-encompassing wisdom and perfect virtues.
- Thus, “Sangye” signifies the Buddha’s fulfillment of both abandonment (of afflictions) and realization (of wisdom).
The Analogy of the Tamed Horse King
This analogy comes from a story about a merchant named “Lion” and his 500 companions who were shipwrecked on an island inhabited by man-eating rakshasis. These rakshasis disguised themselves as women and lived with the merchants, bearing children. One day, Lion discovered their true nature after being warned by a deva. On the 15th day of the fourth lunar month, a divine horse descended from the heavens to rescue those who held onto its mane or tail without looking back. Those who clung to the horse were saved, while those who looked back fell to their deaths. This story symbolizes how the Buddha rescues sentient beings from suffering, just as the Tamed Horse King saves beings from danger.
The Analogy of the Elephant King
The Elephant King, named Iravata, was the mount of Indra, king of the gods. It was massive, with many yojanas in height, and carried Indra and other gods into battle against the asuras. Using its divine weapons, it defeated the asura armies. This analogy represents how the Buddha subdues the four maras (obstacles to enlightenment) and attains perfect awakening, like the Elephant King triumphing over its enemies.
Meaning of the Analogies
“What Should Be Done Has Been Done”
This refers to the direct realization of the Dharmakaya. Through the enhancement of the three higher trainings: discipline, meditative concentration, and wisdom. The Bhagavan practiced the essential teachings on emptiness and ultimately attained the two types of Dharmakaya. Hence, it is said, “What should be done has been done.”
“The Task Is Completed”
Over countless eons in the past, the Bhagavan practiced the bodhisattva path for the benefit of sentient beings and ultimately attained the two types of form bodies (Rupakaya). With effortless spontaneity, He engaged in activities that continuously benefited sentient beings.
“Laying Down the Heavy Burden”
The “heavy burden” refers to the contaminated aggregates acquired through afflictions and karma. To abandon these aggregates is what is meant by “laying down the heavy burden.”
“Attaining Personal Benefit”
By relying on practice, one attains personal liberation. On the path of learning, one practices the bodhisattva’s austere practices solely for the benefit of others. Upon reaching the non-learning stage, one fully accomplishes the benefit of others — this is the attainment of the Buddha’s Dharmakaya. This is the aspiration: to effortlessly and spontaneously benefit others while realizing the Dharmakaya.
“Eliminating All Bonds”
This refers to the “nine bonds.” Due to the power of karma and afflictions, we are constantly bound to the terrifying cycle of samsara, which includes the three realms of existence. These nine bonds are: attachment, anger, pride, ignorance, doubt, wrong views, clinging, jealousy, and stinginess. To completely eradicate these nine bonds is what is meant by “eliminating all bonds.”
“Speaking the Truth”
The Bhagavan, based on His direct and undistorted understanding, taught the unerring path to liberation and omniscience for sentient beings. His teachings, whether spoken directly by Him, empowered or permitted through others, are called “truthful speech.”
“The Mind Fully Liberated”
This refers to the perfection of the Buddha’s qualities of abandonment. The Buddha has not only eradicated afflictions but also skillfully eliminated all bonds, including cognitive obscurations, thereby achieving the supreme quality of a liberated mind — complete abandonment.
“Liberation Through Correct Wisdom”
This refers to the perfection of the Buddha’s qualities of realization. The Buddha has thoroughly eliminated afflictive obscurations and possesses the means to eliminate cognitive obscurations — namely, the ultimate wisdom that realizes selflessness. Because He embodies both complete abandonment and realization, He is called the “Tathāgata.”
The term “they” refers to the Tathagatas who have achieved complete cessation and realization. Why do such fully realized Tathāgatas appear in the world? What are they doing? They appear for the immediate and ultimate benefit of all sentient beings. In the immediate sense, they help sentient beings by alleviating the three kinds of suffering. In the ultimate sense, they aim to free sentient beings’ minds entirety from afflictions. Therefore, the essence is this: to benefit sentient beings immediately and ultimately lead them to liberation.
So, what kinds of suffering can be alleviated in the present moment? It is to eliminate poverty, famine, and similar sufferings permanently. Additionally, it helps alleviate physical and mental ailments caused by imbalances of wind, bile, phlegm, and other elements. Essentially, to “eliminate epidemics.”
Ultimately, it is about liberating sentient beings’ minds. How to achieve this liberation? By practicing the thirty-seven practices of the bodhi path, such as the four foundations of mindfulness, to perfect one’s own and others’ continuums, allowing sentient beings to realize these practices and thus attain liberation.
Taking Mahahana Precepts
“To attain supreme, perfect enlightenment” (translator’s note: The Tibetan text implies “definitely attain,” which is missing in the Chinese translation): The term “supreme” means there is nothing higher. “Definitely attaining supreme, perfect enlightenment” means that without a doubt, one will attain it. For this reason, practitioners specifically cultivate the Mahayana Long Purification Precepts at the stage of the path, just as the Buddhas and Bodhisattvas practiced. The above explains the meaning of the analogies.
The master Bhagavan appeared in Jambudvipa and performed twelve kinds of activities. From the Mahayana perspective, the World-Honored One had already attained Buddhahood countless eons ago. To set an example for sentient beings to follow in their practice, he manifested these deeds. The liberation stories demonstrated by many ancient sages were also meant to serve as examples for their disciples. Thus, just as the Buddhas of the ten directions in the past upheld the Mahayana Long Purification Precepts, especially during the stage of the path, we say our names as follows: “I, [name], from this moment until sunrise tomorrow, for the benefit of all sentient beings, will uphold the Mahayana Long Purification Precepts with the aspiration to attain supreme, perfect enlightenment.”
When we refer to “Long Purification,” the term “Long” means nurturing good roots and increasing merit, while “Purification” refers to eliminating unwholesome actions, afflictions, and karma. Therefore, we should contemplate: In order to attain Buddhahood, I will uphold the Mahayana Long Purification Precepts and diligently guard all its aspects, even the most subtle ones.
When we take the Precepts, after reciting “To definitely attain supreme, perfect enlightenment, I will purely uphold this Mahayana Long Purification Precepts,” we then state our name, saying, “I, [name], from this moment until sunrise tomorrow, will purely uphold this Mahayana Long Purification Precepts”. The parts in between do not need to be recited. If receiving the Precepts at home and time is limited, this simplified version can be used.
At the beginning, there are seven limbs of offerings; these come in both extensive and concise forms, and we can recite the concise version. When we speak of taking the vow, it is not only about “receiving” but also about “obtaining” the vow. To obtain the vow, one must initially receive it with a proper motivation, namely renunciation and bodhicitta.
The section on taking the Precepts should be recited three times carefully, without errors or confusion. Please refer to the text. Start reciting from “May the Buddhas and Bodhisattvas of the ten directions remember and protect me” up to “and purely uphold the Mahayana Long Purification Precepts”, repeating it three times. Reflect deeply and generate the mind of having obtained the Precepts.
All phenomena arise dependent on causes and conditions, and receiving the Precepts is no different. Just as a sprout grows when water, fertilizer, and other conditions are present, to fulfill the causes and conditions for obtaining the Precepts, we must generate the mind of having received it, thinking: “I have fully received the Precepts”. After understanding this, reflect deeply.
After completing the third recitation, think: I have successfully received the Precept and must guard it purely, generating joy in my heart. When taking the Precept, visualize the object of refuge. This does not need to be explained in detail; visualize the teacher and Avalokiteshvara as the main deities of the field of merit. Visualize in the space before you the teacher, Avalokiteshvara, and countless Buddhas and Bodhisattvas. Imagine that the field of merit is leading the recitation, and we follow along.
Explaination of the Precepts
- “From now on, refrain from killing”: This is the first precept of abstaining from killing. We should contemplate that, from this moment until sunrise tomorrow, no sentient beings—whether human or as small as an ant—should be harmed.
- “Do not take others’ belongings without permission”: This is the precept of refraining from stealing. Items belonging to others, whether valuable or as small as a needle and thread, must not be taken without consent. Nowadays, we generally do not steal such trivial things, so we can think: I will not even take or steal a single flower.
- “Avoid unchaste behavior”: This precept not only prohibits improper sexual conduct but also encourages practicing pure conduct. Any related actions should be avoided.
- “Do not lie”: This includes refraining from serious lies, such as claiming spiritual attainments one does not possess, as well as minor lies, such as telling falsehoods even in jest. All forms of lying must be abandoned.
- “Do not consume intoxicants”: Alcohol is the cause of numerous negative actions and faults because it clouds the mind. Ideally, one should avoid even a drop of alcohol, as small as dew on a blade of grass. Lay practitioners should resolve: I will abstain from drinking, even if it is just a tiny amount. Someone once asked: “During a tsog offering, can one taste the nectar or eat meat?” If performing a tsog offering on the day of taking the Precept, I believe it is unnecessary to partake.
- “Do not sit on high or luxurious beds”: This refers to beds made of precious materials such as gold, silver, sandalwood, or agarwood, or any expensive bed. Such beds should not be used. A “high bed” refers to one that is more than an elbow’s height. However, if it is for the purpose of practicing the Dharma, it is acceptable.
- “Do not wear ornaments”: For example, pearl necklaces should not be deliberately worn. If one already has items like a watch or prayer beads, and they are not being worn with attachment—for instance, prayer beads used solely for recitation—they are not considered ornaments. However, if there is no need, it is better not to wear them.
- “Do not eat at improper times”: Monastics may eat from dawn until noon. When observing this Precept, we should eat a full meal at noon, and after midday, until dawn, no food should be consumed. During the practice of the Mahayana Long Purification Precepts, some people eat breakfast while others do not, depending on local customs. In Taiwan, most people eat breakfast, which is fine. However, when practicing the fasting retreat, one should not eat in the morning. If practicing at home, breakfast is also unnecessary. When eating at noon, one should eat a full meal in one sitting, placing all the food in front of them and finishing before standing up. It is unacceptable to leave the meal and return to eat again. It is permissible to eat breakfast at home before coming to take the precept.
“Refrain from using perfumes, garlands, and other adornments, as well as dancing and singing”: One should not use perfumes or wear garlands to beautify the body out of attachment. Likewise, one should not dance or sing for amusement. However, if these actions are performed for the sake of Dharma practice, such as chanting or devotional singing, they are permitted. The above are the eight practices to be abandoned.
“Just as all venerable ones worthy of offerings constantly refrain from killing and other misdeeds”: This is an analogy. We should contemplate: Just as the Arhats of the past always avoided committing acts of killing and other fundamental or subsidiary transgressions—not only refraining from physical and verbal misdeeds but also guarding their minds appropriately—I too aspire to follow their example. From now until sunrise tomorrow, for the benefit of all sentient beings, I will abandon all acts of killing and other transgressions, diligently safeguarding my discipline. With this intention, I pray to swiftly attain the supreme, perfect enlightenment for the benefit of all sentient beings! “Bound by the many sufferings of this world, may I be freed from the ocean of cyclic existence.” This is a Precept: After attaining perfect enlightenment ourselves, may we liberate sentient beings—like our mothers—from the unbearable suffering of birth, aging, sickness, and death, and guide them to freedom and omniscience.
Purification Mantra
After taking the precepts, recite the Purification Mantra (“Om Amogha Sila Sambara Sambara…”). This mantra helps purify past transgressions and reinforces the practitioner’s commitment to ethical discipline.
Next, let us explain the meaning of the words, “Purification Mantra”: “Purification” refers to cleansing past violations of precepts, while “Mantra” refers to holding the essence with the mind.
- “Amogha” means meaningful.
- “Sila” refers to discipline or precepts.
- “Sambhara” refers to accumulation or merit.
- “Bhara Bhara” means enhancement or increase.
- “Maha” means great.
- “Shuddha” means purity.
- “Sattva” means satisfaction.
- “Padma” means lotus.
- “Vibhushita” means adornment or decoration.
- “Bhuja” means hand—specifically, the hand of Avalokiteshvara, which holds a lotus. The lotus adorns the hand of Avalokiteshvara.
- “Dhara Dhara” means holding steadfastly.
- “Samanta” means all-encompassing or universal.
- “Avalokite” refers to Avalokiteshvara, the Bodhisattva of Compassion.
“Sambhara” appears twice, but reciting it once is also acceptable. It signifies accumulation of merit—both merit of blessings and merit of wisdom. If only one “Sambhara” is recited, it represents the general accumulation of merit. Thus, either way suffices.
To summarize the meaning of the mantra:
“Through meaningful discipline and the accumulation of merit, growth flourishes and the mind becomes pure; holding the vast lotus-hand, Avalokiteshvara is universally adorned.”
Benefits of Upholding the Mahayana Precepts
Next, we will discuss the benefits and merits of the Mahayana Long Purification Precepts. For those who have not yet taken the precept, it is very important to do so in order to accumulate immeasurable merit. Once the precept has been taken, failing to guard it is unacceptable. As the saying goes: “For some, upholding precepts brings joy; for others, it brings suffering. Upholding precepts leads to peace, while breaking them leads to hardship.” Therefore, after taking the precept, it is crucial to guard it well, as this brings great benefit.
We should not belittle the precepts or think, “This is fine, that shouldn’t cause any harm.” Here’s an example from a past story found in the Buddhist scriptures. During the time when the Buddha Bhagavan appeared in Jambudvipa and taught the Dharma, there was a dragon king named “Erye” who manifested as a Chakravartin, adorned with the most magnificent attire, and came to listen to the teachings. The World-Honored One asked him, “In the past, you disdained the teachings of Kashyapa Buddha. Are you now also going to disdain my teachings?” He then said, “Please reveal your true form and come to listen to the Dharma!”
The next day, when the dragon king came to listen to the Dharma, he revealed his true form as a very large and long dragon. On his head grew an enormous tree with a trunk measuring one yojana. Since the roots of the tree were deeply embedded in his brain, whenever the wind blew and the tree swayed, the dragon experienced excruciating pain. The dragon king’s head rested before the seat of Bhagavan, while his tail extended to a distant village, unable to meet. When the great dragon arrived, the Buddha’s followers were terrified. The World-Honored One reassured them, saying, “Do not be afraid. This is the same dragon king who yesterday appeared as a Chakravartin, coming to hear the Dharma.”
The Arhats and other disciples asked the Buddha Bhagavan, “What is the cause of this situation?” The World-Honored One replied, “In the past, during the time of Kashyapa Buddha’s teachings, he had become a monk. Wherever he passed, there was a large tree, and every time he walked by, his head would bump into the branches. As a result, he became extremely angry and thought, ‘Although the Buddha prohibited cutting down trees and established this as a practice, it doesn’t really matter.’ He then disregarded the teaching and cut down the branches. Because he scorned the Buddha’s words, thinking it didn’t matter even if he violated them and committed a transgression, he eventually reaped the karmic consequence of having a tree grow out of his head, the very place where he showed contempt.” This story teaches us that even the most subtle precepts must be upheld carefully, which is very important.
Individual Benefits
- Abstaining from Killing
By observing the precept of not killing, one will enjoy longevity and good health in all future lives, with a radiant and majestic presence. - Abstaining from Stealing
By observing the precept of not stealing, one’s resources and possessions will be abundant and secure, free from harm or loss caused by others. - Abstaining from Sexual Misconduct
By abstaining from sexual misconduct, one will possess a dignified appearance, excellent physical features, and sharp faculties in all future lives. - Abstaining from False Speech
By abstaining from false speech, one will not be deceived by others, and one’s words will carry authority and be respected. - Abstaining from Alcohol
By abstaining from alcohol, one will develop strong mindfulness and awareness, possess clear faculties, and achieve wisdom in all future lives. - Not Sitting on High or Luxurious Beds
By avoiding sitting on high or luxurious beds, one will be praised and respected by others and enjoy excellent bedding and cushions in all future lives. - Not Eating After Noon
By abstaining from eating after noon, one will enjoy abundant and effortless sustenance in all future lives. - Avoiding Perfumes, Ornaments, and Entertainment
- By refraining from using perfumes and ornaments, one will naturally emit a pleasant fragrance, possess a beautiful appearance, and exhibit many noble qualities.
- By avoiding singing, dancing, and other forms of entertainment, one will achieve mental and physical tranquility, constantly hear the sublime Dharma, and be able to teach it to others.
The General Benefits
- Like the Earth, the Source of All Goodness
Just as all crops grow from the earth, which serves as their foundation, upholding the Mahayana Long Purification Precepts for even a single day and night can generate an abundance of wholesome merit and spiritual growth. - Eliminating the Eight States of Inopportune Existence
A favorable environment attracts sentient beings to settle and build homes. Similarly, by upholding these Precepts, one secures a precious human or celestial rebirth. This enables one to encounter virtuous teachers, engage in study, reflection, and meditation, accumulate the two types of merit (merit and wisdom), and ultimately attain Buddhahood. Upholding these Precepts closes the door to unfortunate realms and secures a superior human or celestial existence. Many stories illustrate these benefits, but they need not be elaborated here. - Possessing All Virtues, Greater Than Other Merits
The merits gained from this practice surpass those of other virtues. - Vast Accumulation of Merit
The merits accumulated through these Precepts are immense and boundless. - Becoming a Foremost Disciple of Maitreya
Those who uphold these Precepts will become foremost disciples of Maitreya when he appears in the world. - Attaining Human or Celestial Rebirth and Progressing to Arhatship and Buddhahood
In all future lives, one will obtain a human or celestial body and progressively achieve the stages of Arhatship and ultimate Buddhahood.
Inconceivable Merits of This Practice
This practice is not only inconceivably meritorious but also easy to undertake. “Easy” means that at the time of taking the vow, one should concentrate and be mindful. Even if one is less vigilant afterward, the merits will still increase. For example, bodhisattvas continue to accumulate merit even while sleeping, as if meditating. Many scriptures state: “Even if one practices recitation or other austerities for a long time, if the mind is distracted, the Buddha says it is of no benefit.” Unlike other virtuous practices that require focused effort, the Mahayana Long Purification Precepts involves only eight precepts and lasts for a relatively short period, yet its merits are inconceivable, making it both easy to practice and highly beneficial.
Main Practice
[The middle recitation section is omitted.]
Now we will begin the recitation from the start. When our teacher transmits the precepts to us, each of us has already completed the preliminary recitations individually. The acts of paying homage, offering the mandala, and then receiving the precepts should not be forgotten. The purpose of reciting these now is to help everyone understand what to do and to gain experience. Following this, there are the seven limbs of offerings, such as “In all the ten directions of the world”, etc. This is the extensive version of the seven limbs; however, when practicing at home, one can recite the concise version.
Take Refuge in the Three Jewels
First, we must develop deep conviction and faith in the Three Jewels, our refuge: we must fear the general suffering of cyclic existence and the specific sufferings of the lower realms, and then generate unwavering faith in the Three Jewels as our refuge. Afterward, it is essential to generate bodhicitta—the aspiration to liberate all sentient beings, who are as limitless as space and have been like mothers to us in past lives, from suffering. All sentient beings, ourselves included, cannot escape the suffering of cyclic existence or the specific sufferings of the lower realms, and they will continue to experience such suffering in the future. If asked, “Who has the power to free them from this suffering?” the scriptures say that only the Three Jewels can do so. We must wholeheartedly believe that the Buddhas and Bodhisattvas of the ten directions possess this ability. For all sentient beings of the six realms, both temporarily and ultimately, the Three Jewels—namely, the Buddhas and Bodhisattvas of the ten directions—are their protectors, refuge, and the only objects of hope. Reflecting on this, we should generate strong and fervent faith.
Generate Bodhicitta
For all sentient beings of the six realms, who are as vast as space and have been like mothers to us, it is only due to the cycle of birth and death that we fail to recognize them. In truth, in countless past lives, there has never been a single being who has not been our mother. Whether it is our mother in this life or in past lives, they have all cared for and nurtured us with great kindness. Those sentient beings of the six realms who, as our mothers, nurtured us with immense kindness—I must ensure that they are ultimately freed from the general suffering of cyclic existence and the specific sufferings of the lower realms. I must place them in the supreme state of liberation, the Buddha’s enlightenment. However, I currently lack the ability to do so, and if I do not attain Buddhahood, I will never gain this ability. Therefore, no matter what, I must attain Buddhahood. With this reflection, we generate bodhicitta. For the sections on taking refuge and receiving the Bodhisattva Precepts, please follow along with the recitation. (Recitation omitted).
When reciting the final line of the third repetition, you should think: In my mindstream, I have now received the pure Bodhisattva vows and have generated bodhicitta—the aspiration to attain Buddhahood for the benefit of sentient beings. To free all sentient beings from suffering, I generate bodhicitta; for the benefit of all sentient beings, I aspire to attain the supreme state of Buddhahood.
So, what must we do to attain Buddhahood? Just as the Buddhas of the past, while on the path of learning, generated bodhicitta and practiced the Bodhisattva path, I too will now properly receive the Mahayana Long Purification Precepts before the Buddhas and Bodhisattvas of the ten directions. I will receive the Precept well, guard it properly, and practice diligently to make the most of this precious human life, aiming to attain Buddhahood by correctly practicing the Dharma. With this reflection, go forth to receive the Precept. Please follow along with the recitation. (Recitation omitted).
Uphold and Guard Mahayana Precepts
When reciting the final line of the third repetition, you should think: In my mindstream, the pure Mahayana Long Purification Precepts has now arisen, and I must uphold it properly, just as was explained yesterday. Over the course of one day and night, I will not violate any of the precepts but will guard them carefully. On top of this, I will do my best to accumulate merit. Reflect in this way. (Recitation omitted.) After receiving the Precept, it is most important to guard it properly. As was explained yesterday, reflect on the importance of upholding the precepts. Then, recite the practices of the Long Purification Precept again. (Recitation omitted.)
Inconceivable Benefits and Merits
The Precept has now been successfully received; those with other commitments may leave. The Mahayana Long Purification Precepts has inconceivably vast benefits and advantages. From the perspective of time, as the Samadhi King Sutra says (in essence): “If during a time when the holy teachings are not in decline, one makes offerings of exquisite food and drink to countless Buddhas over many eons, the merit gained would still be less than that of someone who, during a time when the teachings are declining, observes even one precept for a single day.” If one receives the Mahayana Long Purification Precepts and guards it properly for one day and night, the resulting merit is as vast as space—immeasurable and beyond comparison. There is no need to elaborate further. Relying on this boundless merit, one will attain perfect happiness; since the causes and conditions are complete, the result is certain, and thus one will undoubtedly achieve perfect happiness. Therefore, compared to obtaining hundreds or thousands of wish-fulfilling jewels, the benefits of observing the Mahayana Long Purification Precepts for one day and night are far greater, and it is an even more excellent opportunity.
From the Perspective of the Environment, There Are Also Great Benefits and Merits
Compared to practicing in a pure land during the era of the Wise Kalpa, even a brief act of virtue performed in a defiled world can accumulate much greater merit. For example, consider someone who is on the verge of death due to extreme hunger and thirst. If at that moment they are given a simple bowl of porridge, it would help them far more than offering rich food when they are already well-fed. Similarly, we are now living in an extremely defiled world, amidst the five degenerations, and during a time when the Buddha’s teachings are in decline. If one takes the Mahayana Long Purification Precepts and guards it properly, even for a short period, the accumulated merit—if it had a form—would be immeasurably vast.
By abstaining from killing and other misdeeds, what ultimate results can one achieve? One will establish the capacity to attain the indestructible vajra body of a Buddha. Likewise, by refraining from lying and similar transgressions, one will cultivate the ability to manifest the hundred virtuous names and the melodious voice of a Buddha. By abstaining from dancing, singing, and indulgence, one will in the future attain the thirty-two major marks and eighty minor signs of a Buddha’s physical form. These are inconceivable benefits and merits. As the scriptures have explained the virtues of each precept, there is no need to elaborate further here
Further Benefits of the Precepts
From the perspective of the inherent nature of the Mahayana Long Purification Precepts, nine specific benefits have been described.
1. Protection from Harm by Humans and Non-Humans
This was discussed yesterday. As the sutras state: “Even venomous snakes and great black dragons cannot harm those who uphold their Precepts, let alone others.” In the time of King Prasenajit (also known as King Śuddhodana), a mailman who had taken the Mahayana Long Purification Precepts was tasked with delivering food to a prisoner one evening. On his way, he encountered three types of non-human beings causing harm, yet he remained unharmed. This was due to his pure observance of the Precept. Such is the story of being protected from harm by humans and non-humans.
2. Guardianship by Celestial Beings
Those who have taken the Mahayana Long Purification Precepts and guard it properly, without losing it, will be protected day and night by celestial beings who delight in virtue. This is taught in the sutras. The merit gained by someone who has not taken this Precept, even if they engage in virtuous acts until the end of the eon, cannot compare to that of someone who has taken the Precept and practiced it diligently for a single day and night.
Making Aspirations
We often request our teachers to make aspirations for us, but we can also make aspirations ourselves. Each of us should take the Mahayana Long Purification Precepts sincerely and purely. The scriptures say that if one’s discipline is pure, whatever aspiration one makes will surely come true. This was personally taught by the Buddha. When making aspirations, one should take the Precept sincerely, without violating its restrictions, and make wholesome aspirations. Do not make frivolous or harmful wishes, such as those intended to harm others. Instead, aspire for the following:
- May we swiftly generate renunciation, bodhicitta, and pure view in our minds, as well as proficiency in the two stages of yoga (generation and completion).
- Not just for ourselves, but may all sentient beings, like our mothers, be free from suffering, and may they swiftly generate renunciation, bodhicitta, and pure view.
Attaining a Precious Human or Divine Rebirth
What do we need to accomplish these goals? To practice and cultivate renunciation, bodhicitta, and pure view within our minds, we need good health, longevity, freedom from illness, and convenience in life. To accumulate merit, we need food, wealth, enjoyment, and favorable conditions. For this reason, we need careers, jobs, and to take care of our physical bodies.
By taking the Mahayana Long Purification Precepts, we can obtain a precious human or divine rebirth. Observing precepts is the cause for attaining a human or divine body, like a seed. The seed is the most fundamental factor, not external conditions like water or fertilizer.
If one wishes to attain a human or divine body but neglects precepts, merely reciting “Namo Amitabha” and aspiring for rebirth in the Pure Land will not suffice. Saying this might upset some people. In reality, one should accumulate the causes for rebirth by upholding pure precepts and then reciting “Namo Amitabha” while aspiring for rebirth in the Pure Land. This will make it easy to attain a favorable rebirth and thus facilitate rebirth in the Pure Land.
Similarly, there are many stories in the scriptures about attaining precious human or divine bodies, which need not be recounted here. Additionally, by upholding the Mahayana Long Purification Precepts within Shakyamuni Buddha’s teachings, one can ensure rebirth as a disciple of Maitreya Buddha when he appears in Jambudvipa in the future, receiving his teachings. Therefore, to encounter Maitreya Buddha’s Dharma, escape the suffering of samsara, and cut off the cycle of birth and death, it is crucial to take the Mahayana Long Purification Precepts now, practice diligently, and make proper aspirations.
Summary: Upholding Mahayana Precepts is a Cause for Enlightenment
After taking the Mahayana Long Purification Precepts, if one guards it properly, one will naturally receive protection from celestial beings who uphold virtue. It goes without saying that non-human beings cannot harm such a person. Moreover, one will become an object of reverence and offerings from humans and gods. If one takes the Precept on auspicious days like the 30th, 15th, or 8th of the month, the scriptures mention that such a person is comparable to Indra, the king of gods. However, the Buddha said, “Do not speak like that. Say instead that such a person is worthy of reverence and offerings like me.”
The Mahayana Long Purification Precepts is easy to practice yet brings immense benefits, as we discussed yesterday. Unlike other virtuous practices, even if one’s mind becomes distracted after initially concentrating while taking the Precept, it poses no obstacle to gaining its benefits. Compared to other practices, it is easier to uphold because there are few precepts to guard and the duration is short, making it easier to maintain purity. In summary, there is nothing more accessible or beneficial for us than this Precept. Furthermore, if one guards it properly, it becomes a cause for attaining liberation and omniscience. The Buddha said, “By guarding the eight precepts, one can attain Buddhahood.” In other words, by properly upholding the Mahayana Long Purification Precepts, one creates the cause for attaining the perfect enlightenment of a Buddha.
