大悲經

Fascicle Five

Chapter Thirteen: Planting Roots of Goodness

Furthermore, Ananda! If there are bhikshus who, having received and upheld such Dharma gates, encounter pure-hearted men and women of faith and others who delight in hearing the Dharma and come to listen, yet do not expound it, then such persons act out of fear of the Sangha. Why is this?

These people wish to become vessels of the Dharma and wish to hear the teachings, yet the Dharma is not expounded to them, causing others to be unable to continue hearing it. Because they cannot continue to hear the teaching, they lose their roots of goodness; thus, the roots of goodness of others are also caused to decline and be lost. Such a person does not understand what may or may not be done.

Ananda! To make this meaning clear, I shall give an analogy. Suppose a merchant purchases precious goods and travels to a dangerous road.

There he opens his treasures and displays them for sale, calling loudly to the bandits:

“I possess these precious things, which are exceedingly difficult to obtain. Offer me a price, and I shall sell these treasures to you.” Ananda! At that time, the bandits immediately take up knives and clubs, strike the merchant, and seize those treasures. Ananda! What does this mean? Could these merchants give away such precious objects? Would those bandits purchase them?

Ananda replied: “These merchants, while traveling upon a dangerous road, would not even dare to expose their treasures, much less do so before bandits. World-Honored One! These merchants should safeguard their precious objects and should also carry clubs for protection, so that they may pass safely through the dangerous place. This is what they ought to do.”

At that time, the World-Honored One again said to Ananda: “Suppose another merchant also brings precious goods from afar and arrives at cities, royal capitals, towns, and villages. Upon arriving, he immediately opens those treasures and displays them for sale. When a good person comes to purchase those treasures, the merchant takes up knives and clubs and fights with the buyer. Ananda! What does this mean? Is this merchant worthy of being called a merchant?”

Ananda replied: “He is not, World-Honored One! He is not, Sugata, World-Honored One! Those merchants should act in this manner: ‘My goods are rare and difficult to obtain. You should offer me a price, and I shall sell them to you.’ World-Honored One! Merchants ought to act in this way and should not simply give away these precious goods. Taking up knives and clubs and fighting is wrong.”

The Buddha said: “Ananda! There are bhikshus who preserve and circulate the collections of teachings, such as Sutra, Geya, Gatha, Vyakarana, Udana, Nidana, Avadana, Itivrttaka, Jataka, Vaipulya, Adbhuta-dharma, and Upadesha. Such teachings are vessels of the Dharma. If they are not spoken, they cannot be heard; and if they are not heard, joyful faith and acceptance are difficult to arouse.

“If they do not arise, it is difficult to acquire the supreme roots of goodness that lead into nirvana. Those who are not vessels of the Dharma should not have the Dharma expounded to them; yet hearing it could cause a wholesome mind to arise. If such a mind does not arise, liberation cannot be attained. Therefore, such a person only gives rise to slander against the teachings, commits evil karma, and falls into the three evil destinies. Ananda! This is like a foolish merchant who opens his bag of treasures where it should not be opened—opening it wide in a place where it ought not to be opened, while failing to open it where it ought to be opened. He does what ought not to be done.

“Ananda! If pure-hearted men or women of faith possess a pure mind, wish to hear the Dharma, and come to hear it in order to become vessels of the Dharma, then one should speak even what is difficult to speak. One should not speak what ought not to be spoken.

Therefore, Ananda! If someone is thus truly a vessel of the Dharma, possesses profound faith, joyfully aspires to seek nirvana, then the Dharma should be spoken for that person. If someone is not a vessel of the Dharma, lacks joyful faith and aspiration, violates the precepts and pure conduct, yet seeks nirvana, then that person is truly acting contrary to the Buddha’s teachings.

The Dharma should not be spoken to those who do not accord with it. Why is this? Because when such foolish people hear the Dharma, they give rise to arrogance and conceit.

“Therefore, Ananda, you should understand this matter. If good men or good women wish to become vessels of the Dharma and delight in hearing it, they should be encouraged, and the Dharma should be spoken to them. The other listeners should also collect their minds and listen. Ananda! Such persons can thereby produce immeasurable asamkhyeyas of great merit. Ananda! What does this mean? Does the earth have limits, and do sentient beings have limits? Which are more numerous, and which are fewer?”

Ananda replied: “As I have heard the Buddha teach, sentient beings, though numerous, do not equal the extent of the realms.”

The Buddha said: “Ananda! So it is, so it is. As I have previously taught, sentient beings are numerous, but they do not equal the extent of the realms of earth, water, fire, and so forth. Ananda! Even throughout the trichiliocosm there are sentient beings. Some are known, while others are unknown. Some can be seen or heard, while others cannot be seen or heard. Suppose that, within a single kshana, lava, or muhurta, if sufficient time were available, they all obtained human bodies and became men; then, within a single kshana, lava, or muhurta, all of them would attain the bodhi of pratyekabuddhas.

“Ananda! Throughout immeasurable and boundless worlds there is earth whose limits are difficult to know. That earth contains many particles of dust. Suppose each of those dust particles obtained a human body and became a man. After becoming human, within a single kshana, lava, or muhurta, all of them would attain the awakening and bodhi of pratyekabuddhas.

“Ananda! Furthermore, there are exceedingly many worlds containing Mount Sumeru, the Iron Encircling Mountains, the Great Iron Encircling Mountains, the Snow Mountains, the Fragrant Mountains, and the Black Mountains. Suppose all the medicinal plants, shrubs, and dense forests throughout the trichiliocosm were reduced to particles of dust. Whether known or unknown, whether able or unable to be seen or heard, suppose they all became human beings and all became men; then, within a single kshana, lava, or muhurta, at some time all of them would attain the bodhi of pratyekabuddhas.

“Ananda! Suppose those pratyekabuddhas lived for an exceedingly long time, from the past into the future, with lifespans beyond calculation, and among those beings there was one person who did not attain the bodhi of a pratyekabuddha. That person became a wealthy elder and likewise lived from the past into the future for a lifespan beyond reckoning. This wealthy elder made offerings to those innumerable pratyekabuddhas of drinks, food, clothing, beds, seats, and medicines for treating illness. With single-minded devotion, he offered himself in service and praised them fully, reverently, respectfully, humbly, and with offerings.

“After those pratyekabuddhas entered nirvana, he erected stupas of the seven treasures for them and, together with devas and humans, made offerings of banners, canopies, various flowers and fragrances, scented oils, incense, clothing, songs, dances, music, and instrumental performances. Throughout the realms of devas and humans, he made complete offerings with reverence, respect, and humility. Ananda! What do you think? Did that great wealthy elder obtain much merit?”

Ananda replied: “According to my understanding of the Buddha’s explanation, if one respectfully and reverently makes offerings to even a single pratyekabuddha, one gains merit that is immeasurable, incalculable, incomparable, unlimited, and inconceivable. How much more would this be true of making offerings to such an immense number of pratyekabuddhas throughout their lifespans, and then, after their passing into nirvana, continuing to make offerings with reverence, respect, and humility!”

At that time, the Buddha again told Venerable Ananda: “I shall now tell you truthfully that the pratyekabuddha possessed the fullness of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, and accepted many kinds of offerings from that elder. Only when a Tathagata, Arhat, Perfectly Enlightened One appeared in the world did he not accept from the elder clothing, food, drink, beds, seats, or medicine for illness, nor did he accept the Dharma.

Thereafter, when that elder saw the Tathagata, Arhat, Perfectly Enlightened One manifesting in the world the deportment of an ordinary person, he acquired merit as abundant as that gained by making offerings to the pratyekabuddha who possessed the fullness of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, multiplied by hundreds of thousands of kotis of nayutas. When the elder saw the Buddha, the Tathagata, manifesting in the world an ordinary body endowed with dignified deportment, he immediately acquired merit.

Why was this? Because the Buddha, the Tathagata, is endowed with immeasurable, asamkhya, inconceivably great virtues.

“Ananda! The roots of goodness and merit possessed by all Buddhas, the Tathagatas, are inexhaustible; how much more so the immeasurable wholesome virtues of the Tathagata. Ananda! If one practices generosity toward a pratyekabuddha, one gains merit immeasurable asamkhyas in extent; and if one follows the Buddha in practicing generosity, the merit gained is likewise far more immeasurable, boundless, and without limit. What difference is there? Ananda! In the act of generosity itself, there is no difference. Ananda! It is as though a person seeking profit traveled to another place and, after obtaining profit, subsequently returned. Ananda! The merit gained by giving to a pratyekabuddha is also like this with respect to the Buddha, the Tathagata.

“Ananda! If a person practices generosity for the sake of all Buddhas, the merit gained throughout immeasurable asamkhya kalpas is inconceivable, incomparable, beyond isolation, without boundary, and inexhaustible. Ananda!

Regarding the merit gained by practicing generosity toward a Buddha, I shall now give you an analogy. Those who possess wisdom should understand this analogy. Ananda!

Suppose a painter created a painting that, although exquisite, contained a few minor flaws; afterward, the painter corrected it, making it proper and beautiful. So it is, Ananda! The merit gained by practicing generosity toward a pratyekabuddha is like the merit gained by practicing generosity toward all Buddhas.

Why is this? Ananda! That pratyekabuddha is so called because he has attained knowledge.

Know that the pratyekabuddha arose entirely from the wisdom of the Tathagata. Because all Buddhas, the Tathagatas, possess the fullness of all wisdom, they can restore it to beauty. Therefore, Ananda, whether one offers to the Buddha or even to an image of the Buddha clothing, food, drink, a sleeping place, a seat, or medicine for illness, reverently, respectfully, humbly, and with veneration, is the merit gained abundant or not?”

Ananda replied: “So it is, O Bhagavat. So it is, O Sugata. If one reverently makes offerings to the Buddha or even to an image of the Buddha, the merit gained is incalculably abundant, World-Honored One.

“If one merely brings forth a single-minded aspiration of reverence and faith toward the Buddha or even toward an image of the Buddha, the merit gained is immeasurable, inconceivable, and incalculable; how much more so when someone reverently, respectfully, humbly, and with veneration makes offerings to the Buddha or even to an image of the Buddha.”

After these words were spoken, the Buddha told Ananda: “By making offerings to one Buddha, a Tathagata, one gains the complete fullness of every joy. As for making offerings to them all—making offerings to two, three, four, five, or even ten Buddhas; or to twenty, thirty, or even a hundred Buddhas, a thousand Buddhas, a hundred thousand Buddhas, a koti of Buddhas, a hundred kotis of Buddhas, a thousand kotis of Buddhas, a hundred thousand kotis of Buddhas, a koti of nayutas, a hundred kotis of nayutas, a thousand kotis of nayutas, a hundred thousand kotis of nayutas; or even to all the Tathagatas, Arhats, Perfectly Enlightened Ones filling this entire continent of Jambudvipa;

or even those throughout the realm beneath the Heaven of the Four Great Kings, the two-thousandfold world system, and the three-thousandfold great-thousand world system, within which are a hundred kotis of suns and moons, a hundred kotis of Mount Sumerus, a hundred kotis of Iron Encircling Mountains, a hundred kotis of great oceans, a hundred kotis of continents of Jambudvipa, a hundred kotis of Uttarakurus, a hundred kotis of Purvavidehas, a hundred kotis of Aparagodaniyas, eighty thousand minor continents together with their surrounding lands, a hundred kotis of four-continent worlds, a hundred kotis of Heavens of the Four Great Kings, a hundred kotis of Heavens of the Thirty-Three, a hundred kotis of Suyama Heavens, a hundred kotis of Tusita Heavens,

a hundred kotis of Nirmanarati Heavens, a hundred kotis of Paranirmitavasavartin Heavens, and a hundred kotis of Brahma Heavens, extending as far as the Akanistha Heaven—this is what is called a three-thousandfold great-thousand world system.

“Suppose that world system were filled with all the Buddhas, the Tathagatas, Arhats, Perfectly Enlightened Ones, as densely as sugarcane, bamboo, reeds, trees, and grasses in a forest. Suppose those Tathagatas had lifespans lasting as many kalpas as the sands of the Ganges. At that time, suppose there were a great elder whose lifespan in the world was equally long and who, throughout that time, reverently, respectfully, and humbly made offerings of clothing, food, drink, sleeping places, and medicine to those Tathagatas.

After those Buddhas entered nirvana, he further erected stupas of the seven precious substances, adorned with splendid banners, pennants, and jeweled canopies, and offered many kinds of incense, flowers, powdered incense, and burning incense. All the flowers offered were precious lotuses, utpala flowers, kumuda flowers, and pundarika flowers. He also offered all kinds of songs, dances, music, and every delightful thing, reverently, respectfully, and humbly.

Ananda! What do you think? Would that great elder gain abundant merit or not?”

Ananda said: “So it is, O Bhagavat. So it is, O Sugata. That elder would gain incalculably abundant merit merely by offering food and drink to a single Tathagata; how much more so by fully making offerings throughout as many kalpas as the sands of the Ganges to all the Buddhas, reverently, respectfully, and humbly. After those Buddhas entered nirvana, he further erected stupas of the seven precious substances and made offerings to them. That merit would be beyond analogy.”

After these words were spoken, the Buddha told Ananda: “I shall now tell you truthfully. That elder obtained a lifespan during which he reverently, respectfully, and humbly made offerings to all the Buddhas; and after those Buddhas entered nirvana, he further erected stupas of the seven precious substances. Through these supremely wondrous offerings, he gained merit.

“Ananda! If any good man or good woman clearly expounds bodhi in relation to the Tathagatas, causing others to give rise to profound and complete faith and joy, this is an excellent exposition belonging to the Sangha, inspiring people to resolve to cultivate and perform wholesome deeds. They should believe that all conditioned formations are impermanent, all suffering is empty, all dharmas are without self, and nirvana is quiescent. Ananda! The merit gained through such profound faith surpasses the former merit.

“Ananda! If someone furthermore possesses such faith and explains the treasury of the Dharma Jewel to others, that person will gain such merit, and it will be even more vast. It is as vast as an asamkhya and is difficult to describe exhaustively, incomparable, and without limit. Why is this? Ananda! Such a treasury of the Dharma Jewel is the unsurpassed treasury of Dharma, good in the beginning, good in the middle, and good in the end. Know that, compared with the merit of the Dharma treasury, the merit acquired by anyone who accordingly practices generosity is like a mustard seed. Why is this? Ananda! Such generosity in the world remains governed by the dharmas of birth and death.

“Ananda! Throughout immeasurable asamkhyas of kotis of nayutas of kalpas, I cultivated this treasury of Dharma, severed birth and death, and relinquished the long-standing attachment to food and drink. Ananda! Any sentient beings who hear this treasury of Dharma will attain liberation through this Dharma. They will even escape aging and death, sorrow, suffering, and anguish, and attain liberation.”

Ānanda! Having contemplated this meaning, I therefore say that there are two kinds of people who obtain great merit. The first speaks with diligence; the second listens attentively with wholehearted concentration. Having heard this, the Venerable Ānanda addressed the Buddha:

“World-Honored One! If any good man or good woman, endowed with profound faith, practices in accordance with reality, discerns the various dharmas, and joyfully does what is taught through faith—this Dharma is indeed wholesome Dharma, toward which one should beautifully resolve to practice—expounding that all conditioned phenomena are impermanent, suffering, empty, and without self, and that nirvana is quiescent extinction; if one thus performs wholesome deeds and reflects rightly, how much merit will one obtain?”

The Buddha said: “Ānanda! If, furthermore, someone knows the Dharma taught by the Sangha and resolves to practice it, that good man or good woman who reflects deeply, gathers the mind, and listens attentively, and who, after hearing it, even for the duration of a single fingernail-snap, has profound faith and broad understanding that the Dharma taught by the Sangha is wholesome Dharma, and resolves to practice it—that person will obtain merit too abundant to be fully recounted.

How much more so will this be true of a good man or good woman who reflects rightly, gathers the mind, and listens attentively! Having heard the Dharma, even for the duration of a single fingernail-snap, that person practices in accordance with the Dharma and understands that all conditioned phenomena are impermanent, that all is suffering, that all is empty, that all dharmas are without self, and that nirvana is peaceful and quiescent.

“Ānanda! Suppose that throughout those many worlds there were all the realms of sentient beings, and that in a single kṣaṇa, a single lava, or a single muhūrta, they were all at some time able to become human beings. After becoming human beings, suppose that in a single kṣaṇa, a single lava, or a single muhūrta, they would all at some time attain perfect enlightenment and realize unsurpassed bodhi. Suppose also that the lifespans of those Tathagatas, extending from the past into the future, could never be fully calculated; so too would it be in this case.

“Ānanda! Suppose that among those sentient beings there were one person who did not attain perfect enlightenment in unsurpassed bodhi, and that person was a great elder whose lifespan, extending from the past, likewise could not be fully known, and would continue in the same way into the future. Throughout his entire life, that elder would respectfully, reverently, and humbly make offerings to all those Tathagatas, presenting musical instruments, clothing, food, drink, seats, bedding, medicines, and remedies.

After those Buddhas entered nirvana, he would erect stupas adorned with the seven precious substances, and thereafter, throughout his life, would respectfully, reverently, and humbly make offerings of banners, canopies, every kind of incense and flower, and powdered incense. Ānanda! What do you think? Would the merit obtained by that elder be great or small?”

Ānanda addressed the Buddha: “If that elder respectfully, reverently, and humbly made offerings to all those Tathagatas, he would obtain immeasurable merit—incalculable, inconceivable, incomparable, and boundless. How much more inconceivable would be the merit he obtained by respectfully, reverently, and humbly making offerings to the Buddhas for the entire duration of their lifespans!”

The Buddha said: “Ānanda! So it is! So it is!

Just as I have said, the merit obtained by that elder would be inexhaustible. Therefore, Ānanda, I shall now tell you the truth! Although that elder would obtain such merit by respectfully, reverently, and humbly making offerings to the Buddhas for the duration of their lifespans, if someone has profound faith, reflects carefully, gathers the mind, and listens attentively, and after hearing this Dharma, even for the duration of a single fingernail-snap, believes in it, rejoices, practices it, and resolves to understand that all conditioned phenomena are impermanent, that all is suffering, that all is empty, that all dharmas are without self, and that nirvana is peaceful and quiescent, then that person’s merit cannot be expressed by any analogy. Ānanda!

Thus, as I said before, there are two kinds of people who obtain exceedingly great merit: the first speaks with wholehearted concentration, and the second listens with wholehearted concentration.” At that time, the Buddha spoke these verses:

For the sake of these two meanings,

They desire to hear the Buddha’s teaching;

When all conditioned deeds have ended,

They draw near the noble ones and attain awakening.

Those who expound the Dharma,

And those who hear the Buddha’s true Dharma—

Both obtain abundant merit

And can establish the realms of the Buddhas.

At that time, the World-Honored One again said to Ānanda: “There are also two kinds of people who wage a great battle against Māra Pāpīyān. What are the two? The first speaks with wholehearted concentration, and the second listens with wholehearted concentration. Why is this? Ānanda! Those who bring the holy life to fulfillment are spiritual benefactors and good companions who inspire the mind and sustain its continuous progress. Why is this? Ānanda! If sentient beings encounter a spiritual benefactor, then after that encounter, they attain liberation from birth all the way through aging, illness, and death, and are freed from sorrow, grief, suffering, and distress.

“Ānanda! Long ago I taught the śrāvakas that there are two causes and conditions by which right view may arise. The first is hearing the Dharma from another; the second is inwardly reflecting within one’s own mind. Hearing from another means hearing it from the Buddha. Right inward reflection means understanding through the Buddha. Why is this? Ānanda! Before a Buddha appears in the world, ordinary beings cannot reflect in this way by themselves. After a Buddha appears in the world, he teaches ordinary beings to do so. Ānanda! Having contemplated this meaning, I therefore teach this: all inward reflection comes from the Buddhas.” At that time, the Buddha spoke these verses:

Excellent indeed are worthy persons

Who behold the wise within the Sangha.

If there are those who sever their doubts,

They leave the ordinary state and become noble ones.

Seeing noble ones brings peace and joy;

Dwelling together with them brings tranquility.

Not seeing foolish people

Is likewise a source of peace and security.

“Therefore, Ānanda! For the sake of this meaning, I have taught according to circumstances that spiritual benefactors and good companions bring the holy life to fulfillment and can cause wholesome minds to arise and continue in an unbroken flow. Why is this? Ānanda!

When sentient beings encounter a spiritual benefactor, a wholesome mind immediately arises. After a wholesome mind has arisen, a mind of faith arises. After the mind of faith has arisen, they perform all wholesome deeds.

Having performed wholesome deeds, they immediately attain wholesome dharmas. After attaining wholesome dharmas, they abide in those dharmas. Having abided in those dharmas, they honor, revere, and trust the Buddha.

They also honor and revere the Sangha, enter the ranks of the noble ones, delight in cultivating the precepts, gain mastery of the precepts, praise the precepts with wisdom, and delight in nirvana.

“Ānanda! It is like clouds whose rain fills small hollows. After the small hollows are filled, the rain fills great hollows.

When the great hollows are filled, the small rivers are filled. When the small rivers are filled, the great rivers are filled. When the great rivers are filled, the sea is filled.

So it is, Ānanda! If any good man or good woman hears the Buddha’s teaching from the Buddhas, that person will develop powerful roots of goodness. After developing roots of goodness, that person draws near to spiritual benefactors.

After drawing near to spiritual benefactors, that person gains good companions. After gaining good companions, that person attains understanding. After attaining understanding, that person attains supreme goodness.

After attaining supreme goodness, that person gains an excellent mind. After gaining an excellent mind, that person ultimately resolves to practice in accordance with the Dharma and follows it through to consummation, progressing toward ultimate purity. The consummation of the holy life is the final consummation.”

Ānanda! I have observed that all external things likewise arise and grow, yet when their flowers and fruits ripen, countless things also perish; how much more, then, might the good deeds you perform also be lost. Such loss abides nowhere at all.

Therefore, Ānanda, you should cultivate and perform good deeds. There is no being who cultivates and performs good deeds without attaining their fruit or suffering any loss. Ānanda! I too once cultivated all good deeds, and I also committed many errors. Ānanda!

When I practiced the bodhisattva path, I cultivated every wholesome merit and therefore received an unfailing karmic result. Ānanda! I observe that when the Tathagata travels upon the path, the roads and hollows, whether high, low, level, or uneven, and whether foul-smelling or fragrant and pure, all become transformed. In the forests there are many precious trees and plants, yet withered grasses also lie deep within them.

When the tree spirits manifest and bow in homage, then in towns, villages, and along the roads, beings who see the Buddha Tathagata follow the Buddha and act accordingly. Afterward, the Tathagata returns to his former place. Ānanda! I observe that in past lives, the Buddhas and bodhisattvas bowed their heads in homage to śrāvakas, pratyekabuddhas, teachers and members of the Sangha, fathers and mothers, elders, śramaṇas, and brahmins.

Upon seeing the Buddha, all external things immediately bowed low in homage. High places became low, and low places became high. All places, high and low, became level. Ānanda!

I observe that foolish ordinary beings neither honor their elders nor show them reverence or bow in homage, but are conceited and self-important. Because of their conceit, they are harmed and fall into bondage. Ānanda! The Tathagata saw beings with their hands and feet bound by cords; therefore, he performed every good deed. Ānanda!

Behold the good deeds performed by the Tathagata: giving, loving speech, beneficial conduct, and cooperation. These are wholesome practices for embracing and protecting beings, without distinguishing: “This is my father, this is my mother, these are my brothers, sisters, relatives, or kin.” Ānanda! Toward all beings, I have always maintained an impartial mind without discrimination. Ānanda!

Since the distant past, there has been no being whom I have not embraced through giving, loving speech, beneficial conduct, and cooperation; thus have I also embraced foolish ordinary beings. Yet they do not understand the causes and conditions of these wholesome roots, merit, and virtue. Saṃsāra is the basis upon which karmic results are experienced. Ānanda!

I have shared these wholesome roots, merits, and blessings with beings, for I personally cultivated many wholesome karmic deeds and thereby obtained such results. Ānanda! All the world has its pleasures, yet all are altered by the law of impermanence, and even those pleasures themselves are impermanent. When I practiced the bodhisattva path, I brought the Buddha path to maturity for ordinary beings, thereby attaining the unconditioned sanctity and uncontaminated bliss.

This uncontaminated bliss is permanent, unchanging, and indestructible. Therefore, Ānanda, noble ones must also cultivate such wholesome karma, and wise noble ones will likewise cultivate such wholesome karma. This is right action.

Thus, Ānanda, guided by this noble wisdom, I cultivated wholesome karma. Ānanda! I shall also speak of other matters. If any being, seeking nirvana, arouses the resolve to perform even the slightest good deed, that deed is a seed.

On hearing the Buddha Tathagata teach such profound Dharma, explaining its deep meaning, they recollected the Buddha and gave rise to loving reverence in their hearts. Some shed tears, while others cried aloud. Even among beings in the hells, hungry ghosts, and animals, there is no place where they cannot ultimately be delivered through this bodhi.

There is no such place. Ānanda! There are also beings who recollect the Tathagata and, through the Dharma of awakening, delight in shedding tears! Their hair stands on end, and they cry aloud. Ānanda!

Do not turn aside to other things. There is no place devoid of beings who have fallen into the evil destinies of hell beings, animals, and hungry ghosts. Ānanda! Do not be heedless.

Be diligent in skillful means and cultivate good deeds. Ānanda! The Buddhas, the World-Honored Ones, were not heedless, and thus attained awakening; likewise, the factors that aid the path were also attained through non-heedlessness. Ānanda! Those who receive such wholesome teachings are seekers of benefit, seekers of peace and happiness, and seekers of compassionate care.

They should arouse loving-kindness and compassion and act accordingly. Those who were ready to be delivered, I have already delivered. Now you should do likewise.

Do not allow the true path to be severed. Nor should you allow the Buddha’s true Dharma to sink into oblivion. Ānanda! You should cause the Buddha’s Dharma eye to remain for a long time.

Disseminate it widely for devas and humans. Ānanda! Now, at the proper time, I entrust to you the treasury of the true Dharma. Do not allow it to be lost.

Act in this way. This is my instruction.

– Chapter Fourteen: Exhortation

At that time, the Venerable Ānanda addressed the Buddha:

“World-Honored One! How should I now cultivate the Dharma eye? If I cultivate the Buddha’s true Dharma eye, how should I disseminate it widely among devas and humans? World-Honored One! How should I compile the Dharma eye? How should I reveal it?”

After he had spoken these words, the Buddha again told Ānanda: “After my nirvana, when the bhikṣus assemble to recite the Dharma and Vinaya, the Venerable Mahākāśyapa will be their foremost leader. Ānanda, you should ask those venerable bhikṣus as follows:

“Where did the World-Honored One teach the Mahā Apadāna? Where did he teach the Mahā Nidāna? Where did he teach the Great Collection of Dharma? Where did he teach the Fivefold and Threefold Dharmas? Where did he teach of the devas coming to inquire about the path? Where did Śakra inquire about the path? Where did the devas come forth from the inner palace? Where was the Brahmajāla Sūtra taught?” Thus, in due order, those bhikṣus will question you in return.

“Ānanda! Where did the Buddha teach the sūtras? Where did he teach the geyyas? Where did he teach the vyākaraṇas? Where did he teach the gāthās? Where did he teach the udānas? Where did he teach the nidānas? Where did he teach the itivṛttakas? Where did he teach the jātakas? Where did he teach the vaipulyas? Where did he teach the avadānas? Where did he teach the adbhuta-dharmas? Where did he teach the upadeśas? Ānanda! Where did the Buddha teach the Pratyekabuddha Piṭaka? Where did the Buddha teach the Bodhisattva Piṭaka?

“Ānanda! After those bhikṣus have questioned you in this manner, you should answer as follows:

“Thus have I heard: At one time, the Buddha was in the kingdom of Magadha, beneath the Bodhi tree, when he had just attained perfect awakening.

“Thus have I heard: At one time, the Buddha was in the city of Gayā.

“Thus have I heard: At one time, the Buddha was in Magadha, beneath the Ajapāla Nigrodha tree, practicing austerities.

“Thus have I heard: At one time, the Buddha was on Mount Gṛdhrakūṭa.

“Thus have I heard: At one time, the Buddha was on Mount Vipula.

“Thus have I heard: At one time, the Buddha was in the kingdom of Magadha, on Mount Vedeha.

“Thus have I heard: At one time, the Buddha was in Rājagṛha, on Mount Ṛṣigiri, at the great black rock.

“Thus have I heard: At one time, the Buddha was in the kingdom of Śrāvastī, in Anāthapiṇḍada’s Park, within Prince Jeta’s Grove.

“Thus have I heard: At one time, the Buddha was in the city of Vaiśālī, in the Āmrapālī Grove.

“Thus have I heard: At one time, the Buddha was in Vaiśālī, beside the Monkey Pond, at the Mahāvana Monastery, in the Hall of the Gabled Pavilion.

“Thus have I heard: At one time, the Buddha was in the city of Gayā, on the summit of Mount Gayā.

“Thus have I heard: At one time, the Buddha was in the kingdom of Kauśāmbī, in Ghoṣila’s Park.”

Thus have I heard. At one time the Buddha was dwelling in the city of Ba Chỉ Đa, in the A Dục Xà Garden, within the Ca La Ca Forest.

Thus have I heard. At one time the Buddha was dwelling among the Śākya clan in the Ni Câu Đà Garden of the city of Kapilavastu.

Thus have I heard. At one time the Buddha was dwelling in the city of Pāṭaliputra, in the Cüu Cüu Thóa Garden.

Thus have I heard. At one time the Buddha was dwelling in the city of Mathurā, within the Tần Đà grove.

Thus have I heard. At one time the Buddha was dwelling in the city of Kuśinagara, in the land where the Mallas were born, beside the twin sāla trees on the bank of the Ajitavatī River.

Ānanda! Thus, in due sequence, at each and every place, the Buddha taught the Dharma. At those places, great multitudes assembled. According to the occasion, according to the meaning, according to causes and conditions, and according to questions and answers, various matters arose; they also varied according to the person and the circumstance. These should be distinguished and explained extensively. They should be expounded according to the different names, meanings, and sequences. They also arose for particular reasons, with their causes and conditions. For the sake of excellent meanings and wholesome intentions, they should be explained widely to others.

When the Buddha had spoken this sutra, the entire assembly rejoiced, accepted it, and respectfully practiced it.

Ānanda! You should compile the Dharma-eye in this manner. Distinguish, expound, teach, and reveal it accordingly.

Thus spoke the Tathagata, Worthy One, Perfectly Enlightened One. When these words were heard, the great earth shook violently in six ways, causing many people to become terrified and their hair to stand on end. At that time, throughout the entire three-thousand-great-thousand world system, the six kinds of earthquakes displayed eighteen characteristics: the east rose and the west sank; the west rose and the east sank; the south rose and the north sank; the north rose and the south sank; the center rose and the edges sank; the edges rose and the center sank.

Such were the eighteen characteristics. There was alternating leaping and surging, surging and alternating movement; rising and falling; trembling here and there; great sounds resounding here and there; sudden transformations here and manifestations there; something appearing here but not there. At that time, immeasurable devas, yakṣas, gandharvas, asuras, garuḍas, mahoragas, Śakra, Brahmā, guardians of the world, humans, and nonhumans all grieved and wept, saying:

“The Bhagavān has entered nirvana far too soon! The Sugata has entered nirvana far too soon! The eyes of the world have been blinded far too soon. Far too soon, the world, though possessing eyes, has become as if eyeless.” Venerable Ānanda, overcome with sorrow and weeping, also said:

“The Bhagavān has entered nirvana far too soon. The Sugata has entered nirvana far too soon. The eyes of the world have been lost far too soon. Far too soon, the world has been blinded and left without eyes. The Teacher of the World has departed far too soon.”

At that time, the Blessed One again addressed Ānanda: “Ānanda! Grieve no more. Regarding all conditioned dharmas that arise and endure, one should know and discern that, because they arise through causes and conditions, they must decay and perish.

If they did not decay, that would indeed be impossible. Ānanda! Throughout the long night, my body, speech, and mind have abided in immeasurable, incomparable peace, without anger, hatred, wrath, or sorrow. Ānanda! Know that this is great supernormal power and great merit, vast, profound, and immeasurable, like the foremost ambrosia within the ultimate ambrosia.

Therefore, Ānanda, you should honor and make offerings to those who practice the holy life, with body, speech, and mind. You should train according to what I have taught. Why is this? Ānanda!

After I have passed into extinction, in the future age, five hundred years after the True Dharma has ended, the portion of the Dharma concerning observance of the precepts and preservation of the True Dharma will be destroyed. Those who violate the precepts, practice what is contrary to the Dharma, and form factions will appear and flourish. They will slander the True Dharma, and lifespans will not be long.

When sentient beings decline, the Dharma will decline as well, and at that time the Sangha of bhikṣus will also deteriorate. Ānanda! That time will indeed be dreadful. There will be bhikṣus who do not cultivate the body, do not cultivate the body, do not cultivate morality, and do not cultivate wisdom.

They will be people who give no thought to cultivating morality, body, mind, and wisdom, but concern themselves only with attachment to six things. What are the six? First, attachment to alms bowls.

Second, attachment to robes. Third, attachment to food. Fourth, attachment to seats.

Fifth, attachment to dwellings. Sixth, attachment to medicines because of illness. They will know only how to crave fine robes and bowls, up to and including fine medicines of every kind.

They will also be fond of contention, their demeanor will be insolent, and their speech coarse. Even before the authorities, their mouths will be like swords. They will slander one another, behave insolently, and harbor jealousy.

All of this will be solely for the sake of clothing, alms bowls, food and drink, seats, beds, and medicines. Together with their jealousy, their minds will be undisciplined and their dispositions defiled. Therefore, Ānanda, those who practice the holy life should be compassionate in body, speech, and mind.

People such as these should be provided with ample offerings. Concerning the holy life: whether seeing or hearing, whether coarse or subtle, whether believing or acting, do not allow vexation or disturbance to arise because of them. You should train in this way.

Why is this? Ānanda! When fear increases, that is precisely the time of the defilement of lifespan, the defilement of the kalpa, the defilement of sentient beings, the defilement of views, and the defilement of afflictions. At that time, worldly people will undergo many kinds of suffering.

Amid that suffering, they will be afflicted. Because of extreme poverty and hunger, epidemics will arise. Because of plunder and devastation, afflictions will arise together with disasters of flood and fire.

Because of venomous creatures, they will be harmed and tormented in many ways. Ānanda! At that time, brahmins, elders, and householders, because of such suffering and distress, will give rise to faith, esteem, and reverence for the Buddha, Dharma, and Sangha. They will therefore cause many others to develop profound faith, practice generosity, and perform meritorious deeds.

They will undertake and uphold the precepts, read and recite the sutras, and explain them to others. They will listen and put the teachings into practice; after hearing them, they will give rise to loving respect, joy, and exultation. By practicing in accordance with the Dharma, they will cultivate many roots of goodness.

Because of these roots of goodness, when their bodies perish and their lives end, they will be born in a good destination, among devas or humans.

“Ānanda! Look at those evil bhikṣus. They too renounced the household life out of faith. Yet after going forth, they became greedy for robes and bowls. Those six kinds of causes and conditions will cause them to fall into the three evil destinies. Laypeople, because of suffering and distress, will give rise to faith, and through that faith they will be born in a good destination. Therefore, Ānanda, you should discipline your body, discipline your speech, and discipline your mind, and you should recollect: ‘Through this reverent faith, may fulfillment swiftly be attained. May my faith be complete. May the reflections of my body and mind be complete.’ Why is this? Ānanda! When unwholesome karma of body, speech, and mind is contemplated, there are five kinds of loss. What are the five?

“First, false speech.

“Second, divisive speech.

“Third, frivolous speech.

“Fourth, covetousness; and

“Fifth, when the body perishes.

“Upon death, one falls into the three evil destinies and is born in hell. Ānanda! Through contemplation, one will obtain five kinds of meritorious benefit. What are the five?

“First, no false speech.

“Second, no divisive speech.

“Third, no frivolous speech.

“Fourth, no covetousness; and

“Fifth, when the body perishes and life ends, one is born in a good destination, among devas or humans.

“Furthermore, Ānanda! If there are people who contend, speak coarsely, compete with one another, and whose minds are not gentle and harmonious, they are people whose minds are defiled, corrupted, and ruined. Their five losses are:

“1/ They speak falsely.

“2/ They speak divisively.

“3/ They do not give rise to reverence and faith toward those who observe the precepts.

“4/ Day and night, they abide in sorrow, suffering, and malicious intent.

“5/ When their bodies perish and their lives end, they must fall into the three evil destinies and be born in hell.

“Ānanda! If, moreover, there are people whose minds continually maintain wholesome thoughts, they may obtain eleven kinds of merit. What are the eleven?

“First, when sleeping, they rest peacefully, and their minds are always joyful.

Second, one does not have evil dreams.

Third, one is loved by human and nonhuman beings.

Fourth, one is protected by the devas.

Fifth, poisons cannot harm one.

Sixth, one is not wounded by blades or arrows.

Seventh, one is not burned by fire.

Eighth, one is not overwhelmed by water.

Ninth, one always has an abundance of fine clothing, food, seats, bedding, and medicines.

Tenth, one is able to attain the sublime Dharma.

Eleventh, when the body breaks up and life ends, one is reborn in the Brahma heaven.

Ananda! A mind established in loving-kindness gains these eleven beneficial merits. Whether I remain in the world or have entered nirvana, the lamp of Dharma will naturally illuminate the path by which all may return. One should not seek another light, nor seek to compel others to take refuge in oneself.

Ananda! What does it mean for a bhikkhu to be a lamp unto himself and a refuge unto himself, not seeking another light and not seeking refuge in another? Ananda!

If a bhikkhu, while contemplating the body internally, is always diligent and single-minded for the sake of the world, without concern for food or clothing; if he contemplates in this way, he will discern feeling internally, mind internally, and dharmas internally. He is diligent, energetic, and single-minded for the sake of the world, without concern for food or clothing. Ananda!

This is called the bhikkhus being naturally lamps of Dharma unto themselves and making the Dharma their own refuge. They do not seek another’s lamp or seek refuge in another. Therefore, Ananda, I am the Teacher of the shravakas.

What I have done should be done by you as well. You should practice accordingly. This is my teaching.

Ananda, know that the shade beneath a tree is your dwelling; even when staying beside an open road, you should single-mindedly cultivate calm abiding and insight. Bring an end to suffering and affliction yourselves; do not be heedless.

Whoever is heedless will surely regret it afterward. At that time, the Buddha spoke these verses:

I have taught the Right Path,

I have removed the arrow of ignorance.

For the sake of beings, I exhort you to practice;

The Buddhas have taught the Dharma.

Having attained purity and vision,

They eradicate all evil paths.

Those who practice attain liberation

And can sever all the nets of Mara.

If one can cultivate this practice

Just as the Buddha has taught,

One can cross beyond all suffering;

Thus are the vows of the Buddhas fulfilled.

At that time, after the Blessed One had spoken this sutra, the Venerable Ananda, together with the bhikkhus, the great assembly, devas, humans, asuras, gandharvas, and all beings throughout the world, having heard the Buddha’s words, responded with mingled sorrow and joy. They joined their palms before their chests, bowed their heads in silent contemplation, wept mournfully in grief, paid homage, and withdrew.