The Enlightenment of Others Prohibition against killing
“All bhiksus who live purely and all Bodhisattvas always refrain even from walking on the grass; how can they agree to uproot it? How then can those who practice great compassion feed on the flesh and blood of living beings? If bhiksus do not wear garments made of […] silk, boots of local leather and furs, and refrain from consuming milk, cream, and butter, they will really be liberated from the worldly; after paying their former debts, they will not transmigrate in the three realms of existence. Why? Because by using animal products, one creates causes (which are always followed by effects), just like a man who eats cereals grown in the soil and whose feet cannot leave the ground. If a man can (control) his body and mind and thereby refrains from eating animal flesh and wearing animal products, I say he will really be liberated. This teaching of mine is that of the Buddha, whereas any other is that of evil demons.”
Prohibition against stealing
“Further, Ananda, if living beings in the six worlds of existence cease to steal, they will not be subject to the continual round of births and deaths. Your practice of Samadhi should free you from defilements, but if your robber’s mind is not wiped out, they cannot be eliminated. You may acquire much wisdom, but if you do not stop stealing, when dhyana manifests, you will fall into the way of devils, in which the high rank is attained by cunning spirits, the intermediate one by evil spirits, and the low one by bedevilled men. These devils have their following and boast that they attain Supreme Bodhi. After my nirvana, in the Dharma ending age, these devils will be found everywhere in the world. They will hide their perfidy, pose as men of good counsel, and declare that they have won the Superior Dharma to deceive the ignorant, who will thus lose their minds; wherever they pass, they will cause untold miseries to their believers. This is why I teach the bhiksus to beg for food so that they can overcome cupidity and realize Bodhi.
They […] pass their remaining years as transitory travelers in the three realms of existence to prove their last transmigration without incarnating again. How can thieves who wear the Sangha robe act as Tathagata-mongers and commit karmic deeds, claim that they all preach the Buddha Dharma? They are not (true) leavers of home. […] They deceive an incalculable number of living beings, causing them to fall into the realm of unintermittent hells. […] Then you should teach worldly men who practice Samadhi not to steal. This is called the Buddha’s profound teaching of the third decisive deed. Ananda, if stealing is not stopped, the practice of dhyana-samadhi is like pouring water into a vessel which will never hold it in spite of the passing of aeons countless as dust. If this bhiksu does not keep garments in excess of what he needs, gives to others all food in excess of his requirement, joins his two palms to salute the community and regards as praise — abuse and blows— that is if he is ready to give away his own flesh, bones and blood, and if he does not pose as an expert interpreter of the expedient incomplete doctrine and does not teach it to beginners in order not to mislead them, the Buddha will seal his realization of Samadhi. This teaching of mine is that of the Buddha, whereas any other is that of evil demons. […] ”
Prohibition against lying
“Ananda, if living beings in the six worlds of existence, after cleansing their bodies and minds from killing, stealing, and carnality, continue to lie, they will fail to realize Samadhi and will become demons (filled with) pride and prejudice. As a result, they will lose the Tathagata seed and, in their search for worldly fame, will claim that they have achieved and realized what they really have not. They boast of their realization of the states of srotaapanna, sakrdagamin, anagamin, arhat, and pratyeka-buddha and the ten stages of Bodhisattva development, in order to attract believers who will make offerings to them for the atonement of sins. These unbelievers (icchantika) will destroy the Buddha seed as easily as cutting into the trunk of a palm with a sharp chopper (to stop it from growing). The Buddha predicts that these people will destroy their excellent roots, will not regain common sense, will sink into the three oceans (realms) of suffering, and will never achieve Samadhi. ‘I now command Bodhisattvas and Arhats to appear, in the Dharma ending age after my nirvana, in all appropriate transformation bodies to save those caught in the wheel of samsara. They should come as monks, lay disciples, princes, ministers, boys and girls, etcetera, to keep company with them and praise the Buddha Dharma in their presence so as to convert them and urge them to practice it. In so doing, they should not disclose that they are true Bodhisattvas and Arhats. They will not reveal to beginners the Buddha’s esoteric cause, but when they are about to die, they will secretly show some proof of their enlightenment (to increase their disciples’ faith in the Dharma). How then can such persons deceive living beings by telling deliberate lies?
You should teach worldly men who practice Samadhi not to lie. This is called the Buddha’s profound teaching of the fourth decisive deed. Ananda, if lying is not stopped, the practice of dhyana-samadhi is like copying in excrement a sandalwood statue and expecting it to be fragrant, which is impossible. I teach the bhiksus to develop a straightforward mind which is the temple of enlightenment (bodhimandala) and to be righteous in their common acts of daily life, while walking, standing, sitting, and reclining. How can a liar pretend that he has realized the Supreme Dharma? This is like a poor man proclaiming himself a king; he will only invite trouble and misfortune. Still less can he usurp the (throne of the) King of the Law. If the causal ground is false, its fruit will be distorted, and the quest for Buddha’s Enlightenment will become impossible. If a bhiksu (develops) a mind as straight as a lute-string and is truthful under all circumstances, he will avoid, in his practice of Samadhi, all troubles caused by the demon. I will seal his realization of the Bodhisattva’s Supreme Bodhi. This teaching of mine is that of the Buddha, whereas any other one is that of evil demons.”
