43.2 （二）斋

Thus have I heard:

At one time, the Buddha was at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī.

At that time, the World-Honored One told the bhikṣus, "I will now explain the eight precepts of the noble ones. You should all think about them well and joyfully practice them." At that time, the bhikṣus accepted the Buddha's instruction.

The World-Honored One said, "What are the eight precepts of the noble ones? First, not killing living beings. Second, not taking what is not given. Third, not engaging in sexual misconduct. Fourth, not speaking falsely. Fifth, not drinking alcohol. Sixth, not eating at improper times. Seventh, not using high and wide beds. Eighth, staying away from singing, dancing, music, and applying fragrant flowers and ointments to the body. These are called, bhikṣus, the eight precepts of the noble ones."

At that time, Upāli addressed the Buddha, saying, "How does one practice the eight precepts of the noble ones?"

The World-Honored One said, "In this way, Upāli! If a good man or good woman, on the eighth, fourteenth, and fifteenth days, goes to the place of a śramaṇa or an elder bhikṣu, proclaims their name, and from morning to evening, upholds the precepts like an arhat, with a mind that does not waver or move, does not harm living beings with weapons, and universally has compassion for all, saying, 'I now accept the precepts of the fast, without violating any, do not give rise to the intention to kill, and practice the teachings of the true person. Do not steal, do not engage in sexual misconduct, do not speak falsely, do not drink alcohol, do not eat at improper times, do not sit on high and wide seats, and do not engage in singing, dancing, music, applying fragrant flowers and ointments to the body.' If there are wise ones, they should speak thus; if there are those without wisdom, they should teach them in this way. Moreover, that bhikṣu should point out each one, without missing the sequence, and not transgress. He should also teach them to make vows."

Upāli addressed the Buddha, saying, "How should one make vows?"

The World-Honored One said, "When making vows, one should vow, 'With this eight-precept fast, may I not fall into the hells, hungry ghosts, or animal realms, nor into the eight difficult circumstances. May I not be born in borderlands, nor in places of violence and corruption. May I not associate with bad friends, and may my parents be upright, without practicing wrong views. May I be born in the central lands, hear the good Dharma, and discern and contemplate it, accomplishing the Dharma. May I take the merit of upholding this fast and gather the goodness of all beings. With this merit, I give to others, enabling them to attain the unsurpassed true and correct path. May the merit of making this vow be used to accomplish the three vehicles, without regressing. May I also use this eight-precept fast to study the Buddha's path, the pratyekabuddha path, and the arhat path. May all who study the true Dharma in the worlds also practice this. When Maitreya Buddha appears in the world, may I encounter that assembly and attain timely liberation. When Maitreya appears in the world, his three assemblies will be as follows: the first assembly will have 96 koṭis of bhikṣus, the second assembly 94 koṭis of bhikṣus, and the third assembly 92 koṭis of bhikṣus, all of whom will be arhats with all taints exhausted. May I also encounter that king and his teacher in the land.' Teach in this way, without any omissions."

At that time, Upāli addressed the World-Honored One, saying, "If those good sons and good daughters uphold the eight precepts but do not make vows, will they still attain great merit?"

The World-Honored One said, "Although they attain merit, the merit is not enough to speak of. The reason is this. I will now explain.

In the past, there was a king named Bao Yue who ruled this Jambudvīpa realm with the Dharma, without any crookedness. At that time, there was a Buddha named Baozang Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the Secular World, Unsurpassed Person, Tamer of Men, Teacher of Gods and Men, Buddha, World-Honored One, who appeared in the world. That king had a daughter named Mouni, with an extraordinary appearance, her face the color of peach blossoms, all due to her past offerings to the Buddhas. At that time, that Buddha also had three assemblies. The first assembly had a congregation of 168,000 śrāvakas, the second assembly had a congregation of 160,000, and the third assembly had a congregation of 130,000, all of whom were arhats with their taints exhausted.

At that time, that Buddha spoke the Dharma to his disciples like this: 'Bhikṣus! You should remember to meditate and not be lazy. Also seek skillful means to recite and practice the precepts.' That Buddha's attendant was named Man Yuan, foremost in learning, like my present bhikṣu Ānanda who is foremost in learning. At that time, the bhikṣu Man Yuan addressed Buddha Baozang, saying: 'There are bhikṣus whose faculties are dull and not diligent in the Dharma of meditation, and also do not recite and practice. Today, World-Honored One, where do you wish to place these people?' Buddha Baozang said: 'If there are bhikṣus whose faculties are dull and incapable of practicing the Dharma of meditation, they should cultivate the three practices of superior people. What are the three? Namely, meditation, recitation of the sūtras, and assisting in various affairs.' Thus, that Buddha spoke such subtle Dharma to his disciples.

At that time, there was an elder bhikṣu who was also incapable of practicing the Dharma of meditation. At that time, that bhikṣu thought: 'I am now old and cannot practice the Dharma of meditation. Now I should seek to practice the Dharma of encouragement and assistance.' At that time, that elder bhikṣu entered the city of Yema and sought candles and sesame oil to come and make offerings to Buddha Baozang every day, so that the light would not be interrupted.

At that time, the princess Mouni saw this elder bhikṣu begging in the streets and alleys. She asked the bhikṣu: 'Bhikṣu! What are you seeking today?' The bhikṣu replied: 'Noble girl, you should know that I am now old and cannot practice the Dharma of meditation. Therefore, I seek to beg for oil to make offerings to the Buddha, to continue the honored light.' At that time, when she heard the name of the Buddha, she was overjoyed and could not contain herself. She said to the elder bhikṣu: 'You, bhikṣu! Do not beg elsewhere. I will provide you with sesame oil and lamp wicks.

At that time, the elder bhikṣu accepted the offerings from the princess. He came every day to take oil to make offerings to Buddha Baozang. He dedicated this merit and virtue to the unsurpassed true and correct path, and spoke himself: 'As I am now old and also dull-witted, without wisdom, I cannot practice the Dharma of meditation. I dedicate this merit and virtue so that in my future lives I may not fall into evil destinies, and in the future I may encounter holy and honored ones, no different from Buddha Baozang now; I may also encounter the holy assembly, no different from the present holy assembly; and my teaching will also be no different from now.' At that time, Buddha Baozang knew what the bhikṣu was thinking in his mind. He immediately smiled, emitting five-colored light from his mouth, and said: 'You, bhikṣu! In the future, after countless asaṃkhyeya kalpas, you will become a Buddha, named Dīpaṃkara Tathāgata, Arhat, Perfectly Enlightened One.' At that time, the elder bhikṣu was overjoyed and could not contain himself. His body and mind were firm, his resolve was unshakable, and his complexion was especially radiant, unlike his usual.

At that time, the princess Mouni saw that the bhikṣu's complexion was extraordinary and asked him: 'Bhikṣu! Today your complexion is extremely wonderful, unlike your usual. What is the reason?' The bhikṣu replied: 'Princess, you should know that just now the Tathāgata bestowed the vision of sweet dew upon me.' The princess asked: 'How did the Tathāgata bestow the vision of sweet dew?' The bhikṣu replied: 'The Tathāgata Baozang bestowed a prediction upon me, saying that in the future, after countless asaṃkhyeya kalpas, I will become a Buddha named Dīpaṃkara Tathāgata, Arhat, Perfectly Enlightened One. My body and mind are firm, my resolve is unshakable. Princess, this is the prediction bestowed upon me by that Tathāgata.' The princess asked: 'Did that Buddha also bestow a prediction upon me?' The elder bhikṣu replied: 'I do not know whether he bestowed a prediction upon you.

At that time, the princess, having heard the bhikṣu's words, immediately rode a chariot adorned with precious feathers and went to where Buddha Baozang was. She bowed her head at his feet and sat to one side. At that time, the princess addressed the Buddha, saying: 'I now see the donors and patrons who constantly provide the necessary oil. However, the World-Honored One bestowed a prediction upon that bhikṣu, but did not bestow one upon me.' Buddha Baozang said: 'The merit of making a vow is immeasurable, let alone giving wealth.' The princess Mouni replied: 'If the Tathāgata does not bestow a prediction upon me, I will end my life.' Buddha Baozang said: 'As a woman, seeking to become a wheel-turning sage king, one will never attain it; seeking to become Śakra, one will also not attain it; seeking to become a Brahma king, one will also not attain it; seeking to become a Māra king, one will also not attain it; seeking to become a Tathāgata, one will also not attain it.' The princess said: 'Can I definitely not attain the unsurpassed path?' Buddha Baozang replied: 'Yes. Princess Mouni, you will attain the unsurpassed true and correct path. However, princess, you should know that in the future, after countless asaṃkhyeya kalpas, there will be a Buddha who appears in the world. He will be your good friend. That Buddha will bestow a prediction upon you.'

At that time, the princess addressed the Buddha, saying: 'Is the recipient pure, while the donor is defiled?' Buddha Baozang said: 'What I am saying now is that the mind is pure and the vow is firm.' At that time, the princess, having spoken, immediately rose from her seat, bowed her head at the Buddha's feet, circumambulated the Buddha three times, and then left.

Upali, you should know that after countless asaṃkhyeya kalpas, the Buddha Dīpaṃkara appeared in the world. He ruled in the great country of Paduma, together with a retinue of sixteen thousand eight hundred great bhikṣus. The rulers and people all came to serve him. At that time, there was a king named Tivenna in that country, who ruled by the Dharma and governed this Jambudvīpa realm. At that time, that king invited the Buddha and the bhikṣu saṃgha to a meal. At that time, the Tathāgata Dīpaṃkara, in the morning, put on his robe, took his alms bowl, and entered the city with the assembly of bhikṣus.

At that time, there was a brāhman youth named Maitreya, with an upright and handsome appearance, who stood out from the crowd, resembling a Brahmā god. He was proficient in all the scriptures and treatises, and was well-versed in all the spells and incantations. He was well-versed in astronomy and geography. When he saw from afar the Buddha Dīpaṃkara coming, with an extraordinary appearance, unique in the world, with tranquil faculties, adorned with the thirty-two marks and eighty minor marks, he immediately gave rise to a joyful mind and a good heart, thinking: 'The scriptures say that the appearance of a Tathāgata is extremely rare. It only appears from time to time, like the appearance of an utpala flower. I should now go and test him.' At that time, the brāhman youth held five flowers in his hand and went to where the World-Honored One was. He further thought: 'The one with the thirty-two marks is called a Buddha.' He then scattered the five-colored flowers over the Tathāgata and sought the thirty-two marks, but only saw thirty marks and did not see two marks. He then gave rise to doubt, thinking: 'Now, when I observe the World-Honored One, I do not see the broad and long tongue or the hidden male organ.' He then spoke this verse:

He heard that there are thirty-two marks of a great person. Now
I do not see two marks. Are the marks complete or not?
Is there a hidden male organ, chaste and not lustful? Is there
a broad and long tongue that licks the ears and covers the
face? Please show me the marks and sever all doubts and bonds
I only wish to see the hidden male organ and the tongue.

"At that time, the Buddha Dīpaṃkara immediately entered samādhi, causing the brāhman youth to see the two marks. At that time, the Buddha Dīpaṃkara again extended his broad and long tongue, licked his ears to the left and right, emitted a great light, and then re-entered through the crown of his head. At that time, the brāhman youth saw that the Tathāgata was fully endowed with the thirty-two marks. Having seen this, he was overjoyed and could not contain himself. He said: 'May the World-Honored One please observe me. I now offer these five flowers to the Tathāgata and also offer my body to the Holy One.' When he made this vow, the five flowers in the sky transformed into a jeweled pavilion, extremely wonderful, with four pillars and four gates. At that time, having seen the jeweled pavilion, he was overjoyed and could not contain himself. He made this vow: 'May I become a Buddha in the future, just like the Buddha Dīpaṃkara, with disciples and followers all like this.'"

"At that time, Dīpaṃkara knew what the brāhman youth was thinking in his mind, and immediately smiled. It is the constant practice of the Buddha World-Honored One that when bestowing predictions, the World-Honored One smiles, and five-colored light emerges from his mouth, illuminating the trichiliocosm. At that time, the light had already illuminated the trichiliocosm, and the sun and moon had no further light. It then re-entered through the crown of his head. If the Tathāgata bestows predictions, the light enters through the crown of his head; if he bestows predictions for pratyekabuddhas, the light emerges from his mouth and re-enters his ears; if he bestows predictions for śrāvakas, the light enters through his shoulders; if he bestows predictions for rebirth in the heavens, the light then enters through his arms; if he bestows predictions for rebirth among humans, the light then enters through his sides; if he bestows predictions for rebirth as a hungry ghost, the light then enters through his armpits; if he bestows predictions for rebirth as an animal, the light enters through his knees; if he bestows predictions for rebirth in hell, the light then enters through the soles of his feet."

At that time, the brāhman youth saw the light re-enter through the crown of his head, and was overjoyed and could not contain himself. He immediately spread his hair on the ground and said: 'If the Tathāgata does not bestow predictions on me, I will immediately destroy myself here and not complete the faculties.' At that time, the Buddha Dīpaṃkara knew what the brāhman youth was thinking in his mind, and immediately told him: 'You should quickly get up. In the future, you will become a Buddha, named Śākyamuni Tathāgata, Arhat, Perfectly Enlightened One.' At that time, the brāhman youth, having heard the Buddha's prediction, was overjoyed and could not contain himself. He immediately attained the samādhi of universal manifestation at that place, rose into the sky seven palm trees above the ground, and joined his palms towards the Tathāgata Dīpaṃkara.

"Upāli, do not think that the elder monk of that time was someone else. He was none other than the Tathāgata Dīpaṃkara. The princess of that time was none other than myself. The Tathāgata Ratnasaṃbhava gave me the name of Śākyamuni. Because of this cause and condition, I now expound this eight-precept observance. One should make vows, for nothing will not be accomplished. If that woman made this vow, she would have accomplished her wishes in that eon. If the elder monk had not made a vow, he would not have attained Buddhahood. The merit of making vows is immeasurable and can lead to the place of the cessation of immortality. Thus, Upāli, one should train in this way."

At that time, Upāli, having heard the Buddha's words, joyfully accepted and practiced them.