ศีลข้อเล็ก 46 ข้อ
THE 46 SECONDARY VOWS
The forty-six branch vows require that you abandon the following actions:
Vow 1- 7 are related to the perfection of generosity.
1. Neglecting to pay homage to the Three Jewels each day.
Having taken the bodhichitta vows it is necessary to accumulate merit. You should therefore take refuge in the Three Jewels, make physical offerings and prostrations, verbal praises, requests and mental homage each day.
2. Following the mind of desire.
If you do not restrain yourself from acting out delusions, indulging in desire, and do not know contentment, you will constantly grasp at material comforts and the enjoyments of cyclic existence and break this branch vow.
3. Not respecting elders.
Elder Bodhisattvas, that is those who have taken the bodhichitta vows before you, are objects of respect and objects of offering. Not showing them respect will break this branch vow.
4. Not replying to questions. *
When someone trusts you and sincerely asks a question of you, and if you become angry or, due to laziness do not give the appropriate answer, you will break this branch vow. Any time that you avoid skilfully and appropriately answering questions on the Dharma and other matters is an infraction of this branch vow. For example, if somebody asks you to explain how to meditate on impermanence and you respond with an explanation of bodhichitta, you will have broken this vow. Even if you respond on the subject of impermanence, but in an inappropriate or unsatisfactory way, that is an infraction. This branch vow applies whether you have full ordination or lay vows, and also with respect to the practice of the ten virtues, about unconditioned phenomena, such as space or emptiness.
5. Not accepting invitations.
If you decline an invitation without a proper, valid reason, that is an infraction of this vow. The vow specifically refers to refusing an invitation because of anger, jealousy, and laziness and so on. It is acceptable to decline an invitation if you have a good reason for doing so. For example, you may be sick, too busy, doing a retreat, or if accepting the invitation could cause an obstacle to your Dharma practice or cause others to be unhappy or jealous. When people invite you to their home for dinner, they are extending their friendship. A refusal will cause them to feel rejected and make them unhappy. So, in general you should try to accept invitations but, before you do, check first to ensure that you will not be led into creating negative karma or breaking a vow. For example, if you have a vow not to drink alcohol and are invited to a function where old friends may put a lot of pressure on you to drink, then it may be best to refuse such an invitation politely and gently.
6. Not accepting gold and so on.
When a benefactor sincerely offers gold, silver or other precious things, to decline them through malice, anger or laziness breaks this branch vow.
7. Not giving the Dharma to those who desire it.
Refusing to teach the Dharma to those who genuinely wish to learn and practise it because of delusions such as anger, jealousy or laziness is an infraction of this vow. There are valid reasons not to give teachings, such as being to busy, not familiar with the subject, believing that there is not a suitable time, or that the student lacks faith. In those cases it is acceptable not to teach, but to refuse to teach the dharma due to laziness and so on breaks this vow.
Vow 8-16 are related to the perfection of ethical self-discipline.
8. Forsaking those who have broken their moral discipline.
These people will need advice and help with releiving their guilt. They should not be treated with contempt or be ignored.
9. Not observing the (Hinayana) trainings in order to generate or sustain faith in others.
If, for example one breaks the monastic vows saying 'I need to help others', but with the motivation of gaining others' respect.
10. Doing little to benefit other sentient beings.
Bodhisattvas need not observe the Vinaya disciplines exactly in the same manner as the Hinayana. For instance, the minor rule for an ordained person not to keep new robes for more than ten days without blessing them is not a natural negativity but a negativity decree; that is, a decree of the Buddha for the ordained. However, to place too much importance on such minor rules compared to taking opportunities to benefit other living beings will incur this downfall. You must compare which course of action will serve the greater purpose and act to provide the greatest benefit to other living beings When you are in a situation where you can help another living being, but doing so requires that you transgress one of the Vinaya rules and you pull back from helping by thinking, 'I should not break a vow', then you incur this downfall.
11. Not knowing the full purpose of compassion.
If it serves a special purpose for others, it is permissible for a Bodhisattva to commit the seven non-virtues of body and speech. If you refuse to commit a such a non-virtue, when by doing so you could help numberless sentient beings, you will incur this downfall. Generally, you have to avoid all non-virtues. But when the circumstances arise in which, through compassion, you can help numberless sentient beings by engaging in one of the seven non-virtues of body and speech, then you must do so. For instance, suppose you were living in the country and a hunter came by and asked you whether you had seen any deer. If you had seen some and decided not to lie, you would keep your Vinaya precepts and retain observance of the seven virtues, but the hunter would kill the deer. In this case you should rather tell a lie than follow the normal rule. This judgement obviously requires wisdom.
12. Deliberately accepting things which are acquired by wrong livelihood.
If, with selfish motivation you deliberately acquire wealth, reputation and so on by any of the five wrong livelihoods you incur this downfall.
The five wrong livelihoods are:
a) Hypocrisy: for example acting as though you are a great and holy lama full of love, compassion and limitless insight in order to win the devotion offerings of others.
b) Flattery is praising others with the negative motivation of gaining something from them
c) Hinting is gaining something by asking for it indirectly. An example would be saying to your benefactor, 'Last year you gave me a thousand dollars which was a wonderful help in supporting my retreat to benefit all living beings. This year I am going to do a special retreat again...??' Or, 'You are so incredibly successful and wealthy and have always been so kind and generous to me.'
d) Artful acquisition is gaining things by sneaky methods or pressuring others. For example, by insulting them about their miserliness and lack of caring for the desperate plight of such deserving individuals as your good self.
e) Seeking reward for favour is giving a small gift in the expectation that you will get something much greater in return
13. Indulging in frivolity with agitation, delusion and lack of mindfulness you make fun of others, laugh loudly, make loud noises and so on, you incur this downfall.
Being agitated in this way is an obstacle to concentration and the practice of Dharma because your attachment will be increased. If you are constantly joking, singing, dancing, drinking and carrying on, you will be unable to concentrate and will also distract other people, It is acceptable to sing, listen to music, laugh, joke and so on if you have a good purpose for doing so. If, with compassion and love, you want to relax or cause others to be relaxed and happy, then singing, joking and the like can be useful. The branch vow refers to doing these things through agitation and delusion.
14. Claiming Bodhisattvas should remain in cyclic existence.
Holding the view that Bodhisattvas should not be attracted to liberation, not be afraid of delusion and not to become separate from delusion, but rather that a Bodhisattva's job is to roam in cyclic existence for three countless aeons while cultivating enlightenment, incurs this downfall. Such an attitude shows that you do not understand the nature of cyclic existence, delusion and the Bodhisattva path. Instead, a Bodhisattva is to achieve liberation and full enlightenment in order to be of greatest benefit to others.
15. Not avoiding a bad reputation.
A bodhisattva can often help others better when having a good reputation. Even joking too much can be tricky when people misunderstand one's real intentions. Also, when others criticise you and damage your reputation. you should endeavour to clear your name.
16. Not employing the methods to overcome others' negativities.
If it is possible to overcome others' negativities of body and speech through forceful methods, but you elect to use flattery and help them save face instead, you incur this downfall. You should make an effort and use all your skill and suitable methods to help those who create negative actions, break their vows, harm others and so on. Where possible, teach them ways to purify negative karma, such as the 4 opponent powers, and practise such methods yourself as an example.
Vow 17- 20 are related to the perfection of patience
17. Not practising the four noble disciplines.
The four dharmas are to be patient and
1. not responding to anger with anger
2. not responding to physical harm with physical harm
3. not responding to criticism with criticism
4. not responding to verbal argumenting with verbal argumenting
These four noble disciplines are said to distinguish a real practitioner, as they refer to the causes of anger and lack of patience. If you retaliate in any of the four circumstances you break this branch vow.
18. Not caring about those who are angry.
Do not add fuel to the anger of others by neglecting or ignoring those who are angry with you. Instead of closing yourself off, try to communicate and dissipate their anger. If you cause a problem for others or you have suspicious projections that they are harming you, and then through pride, laziness, malice or other delusions you do not clear the air by apologising when you have the opportunity you incur this downfall.
19. Not accepting others' apologies.
If others harm you and then apologise according to the Dharma, but through malice or resentment you do not accept their apology you will incur this downfall. This vow is the same as the third root vow except that the four conditions are not required here to break it.
20. Not checking the angry mind or acting out thoughts of anger.
When you become angry with someone and make no effort to try to control anger but let it continue unchecked instead, you incur this downfall. .
Vow 21- 23 are related to the perfection of joyous effort.
21 Gathering a circle of followers because of desiring wealth and fame.
If you gather a circle of followers and other people for the selfish purpose of gaining respect. fame, profit, praise or security, you will incur this downfall.
22. Not eliminating the three types of laziness.
The three types are: sloth, attraction to negative actions and self-pity or discouragement.
If due to laziness, you sleep excessively during the day or late in the morning but you do not make an effort to eliminate laziness you break this branch vow. Note that laziness is not just being non-active, one can very well be hyper-active in useless or negative activities and because of that be spiritually lazy.
23. Engaging in senseless talk through attachment.
If you waste your time gossiping with attachment about royal families, politics, wars, relationships, divorce, crimes and so on, you incur this downfall.
Vow 24- 26 are related to the perfection of concentration
24. Not seeking the meaning of concentration.
Although you need to develop concentration, if through malice or laziness you refuse to seek out instruction and advice on the means for its development, or refuse to practice after having received the instructions, you will incur this downfall. You should make an effort to listen, study and meditate on the development of concentration
25. Not removing obstacles to concentration.
There are five obstacles to concentration: (1) agitation and regret (2) malicious thoughts, (3) sleep and sloth, (4) longing desire, and (5) doubt. Not making an effort to overcome these obstacles when they arise causes you to break this branch vow.
26. Viewing the taste of concentration as being its main quality.
The 'taste of concentration' refers to the bliss and pliancy that arise from this practice. The main quality, or real purpose, of concentration is to prepare the mind to be able to engage the very subtle object that is the true nature of phenomena, its emptiness of inherent existence and the development of compassion. If you become attached to the taste of bliss and pliancy while viewing it as being the main quality, or real purpose, of concentration, you will incur this downfall. Although it may be acceptable for Hearers and Solitary Realisers to enjoy the complete relaxation, peace and bliss of concentration for long periods; because the Bodhisattva is bound to help other living beings, he should not waste time like this, but move on to realising emptiness and developing compassion.
Vow 27- 34 are related to the perfection of wisdom.
27. Abandoning the Hinayana.
To assert that listening to the Hinayana, memorising its texts and engaging in its practices, though necessary for the Hinayana, is not required by Bodhisattvas, or to proclaim this to others, will incur this downfall, A Bodhisattva must tread the small and medium scope paths in common with the Hinayana Hearers and Solitary Realisers to gain the proper foundation for the explicitly Mahayana practices of the great scope. A Bodhisattva must also be able to communicate the Dharma to all living beings, many of whom will have the Hinayana potential, so it is important to know the Hinayana path. This vow looks similar to the root vow 13, but that vow refers mostly to vows of individual liberation, and this secondary vow one relates mainly to the Hinayana explanation of selflessness.
28. Applying great effort to the Hinayana while currently engaged in the Mahayana .
When you have become fully involved in the Bodhisattva practices and you set them aside and engage in the Hinayana practices instead, you will incur this downfall. To be able to benefit all living beings requires that you make use of the precious opportunity to practise the Mahayana. The keyword here is balance; study the Hinayana, but do not forget to put effort on the Mahayana practices.
29. Applying effort to non-Buddhist teachings while currently engaged in the Buddhadharma.
When involved in the Buddha Dharma, if you set this practice aside in preference for the study of non-Buddhist systems, you will incur this downfall. Generally, studying these systems will strengthen the wrong view holding an inherently existent self. If however you have a good reason, such as wishing to be able to communicate with people from other religious backgrounds, then it is acceptable to study their systems.
30. Excessive involvement in non-Buddhist subjects.
With a specific purpose in mind, you will sometimes have to study non-Buddhist texts but if you allow yourself to become attached to them, completely involved and take great pleasure in them you will break this branch vow.
31. Abandoning the Mahayana.
Denigrating any Mahayana teaching or teacher, and suggesting that they are of no benefit and will not help others, will incur this downfall. Although is looks similar to the root vow 4, this vow specifically relates to the teachings and practice of wisdom of emptiness.
32. Praising yourself and denigrating others.
When, motivated by pride or anger, you praise yourself and denigrate others you incur this downfall, this is the same as the first root vow except that the four conditions are not required to break it.
33. Making no effort to study Dharma.
If through pride or laziness you do not go to teachings, Dharma discussions and so on you will break this branch vow. It relates mainly to the realisation of wisdom, for which one needs to study.
34. Deriding guru and word rather than relying on the meaning.
If instead of viewing your guru as a Buddha and making offerings, you knowingly deride him or make fun of him. And, if instead of relying on the meaning of the teachings, you rely on the words instead of their meaning or you chase after pleasant sounding words instead of the teachings, you will incur this downfall.
35 to 45 are related to the perfection of going to the assistance of those in need, or the "11 ways of benefiting others".
35. Neglect to help whoever needs assistance.
Not providing counselling, teaching, protection, shelter, guidance and so on when you have the opportunity and capability to do so, but through anger, laziness or other delusions you decline to help, you will break this branch vow. This relates especially to situations where you promised to help.
36. Avoiding taking care of those who are sick.
When you have the opportunity to look after a sick person or animal and you do not do so due to anger, laziness or other delusions, you will incur this branch downfall
37. Not dispelling sufferings of others.
If you do not help to dispell the suffering of the blind, deaf, handicapped, those who are exhausted, afflicted by the five obstacles, under the influence of malicious thoughts and superstition, and those derided by others, you will incur this downfall
38. Not guiding the reckless.
If through anger or laziness you do not skilfully guide those who are wrongly involved in the purposes of the present and future you will incur this branch downfall. Recklessness relates to a lack of consideration for others.
39. Not returning kindness.
If through malicious thoughts or laziness, you fail to repay the kindness of others who have helped you or been generous you will break this branch vow.
40. Not relieving the grief of others.
If, due to malice or laziness, you do not dispel the grief of relatives, friends and others who are stricken with misfortune, poverty, depression and so on, you will break this branch vow.
41. Refusing charity to the needy.
If someone asks for charity and due to malice or laziness you refuse him or her, you will incur this downfall. If, however, there are good reason not to give them something, like when it would cause them harm then it is suitable not to give.
42. Not taking care of friends, disciples, servants etc.
If you do not give teachings and look after the wellfare of people who trust in you, you will incur this downfall.
43. Not being considerate of the wishes of others.
If you do not act agreeably toward others due to laziness or malice, you will break this branch vow. You should avoid arguing with, or harming friends, relatives and those with whom you associate. Rather, be considering and endeavour to respond to their needs and aspirations, as long as it does not bring harm to oneself or others.
44. Not praising others' good qualities.
If, due to malice or laziness, you do not praise the knowledge, virtuous qualities of others, you will incur this downfall. One should encourage others' good qualities and show interest in them instead.
45. Not using force when necessary.
If, due to laziness malice, you do not expel, punish or deflate the pride of those who need it, you will incur this branch down-fall. Some situations may require forceful action to stop harm.
46. Not using miracle powers, threatening activities and so on.
You should use whatever wrathful or miracle powers you may possess if doing so will benefit other living beings. If you do not use them when appropriate, you will incur this branch downfall. You should be very careful, however, not to make a display if it is not really of great benefit; bodhisattvas should not show their miraculous powers without a good reason.
The purpose of keeping these 18 root and 46 branch vows is to prevent your bodhichitta degenerating and to make it develop continuously. A person who has taken the bodhichitta vows should endeavour to keep them purely. The bodhichitta vows are the means to help other living beings, the means to avoid harming them and the way to accumulate merit. All positive thoughts and deeds are encompassed by the root and branch bodhichitta vows. You take the bodhichitta vows with the intention to attain enlightenment in order to benefit all living beings. It may take many lifetimes to attain enlightenment. So it is important to ensure not only that your bodhichitta vows do not degenerate during this life, but also that circumstances do not arise that will prevent you from maintaining the practice of the vows in future lives.