大寶積經

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! Novice bodhisattvas who have gone forth but have not yet attained the power of wisdom now wish to attain it. What dharmas should they relinquish, and what dharmas should they cultivate, so that the power of wisdom not yet arisen may arise, and the power of wisdom already arisen may increase?”

The Buddha said: “Maitreya! Novice bodhisattvas who have gone forth and wish to increase the power of wisdom should clearly recognize the faults of gain and honor and must abandon them. They must also keep far away from the faults of delighting in noisy gatherings, engaging in worldly talk, indulging in sleep, undertaking many affairs, and taking pleasure in contentious discourse.

They should relinquish gain and honor and practice having few desires; abandon noisy places and delight in solitude; abandon worldly talk and contemplate the true meaning. During the first and last watches of the night, they must stay free from sleep, observing and reflecting, practicing in accordance with contemplation. They should relinquish duties and contentious discourse, cultivate the supramundane path, and compassionately remember sentient beings.

“Maitreya! Novice bodhisattvas who have gone forth but have not yet attained the power of wisdom, and who wish to attain it, must relinquish and cultivate in this way. Why?

If they do not abandon gain and honor and cultivate few desires, yet wish the power of wisdom not yet arisen to arise and the power of wisdom already arisen to increase, that can never occur. If they do not abandon noisy gatherings, do not delight in solitude, do not abandon worldly talk, and do not contemplate the true meaning, yet wish the power of wisdom to arise and increase, that can never occur. If, during the first and last watches of the night, they crave and delight in sleep, do not awaken and collect their thoughts in contemplation, do not relinquish duties, delight in contentious discourse, do not cultivate the supramundane path, and do not compassionately remember sentient beings, yet wish the power of wisdom to arise and increase, that likewise can never occur.

Why? A bodhisattva’s power of wisdom arises from causes and conditions. Without causes and conditions, it can never arise.

Only when causes and conditions come together can the power of wisdom arise.”

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! What are the faults of gain and honor, which, when contemplated, enable a bodhisattva to delight in detachment without giving rise to affliction?”

The Buddha said: “Maitreya! Novice bodhisattvas should contemplate that gain and honor give rise to craving. They should contemplate that gain and honor destroy right mindfulness and give rise to anger.

They should contemplate that gain and honor, through thoughts of gain and loss, give rise to delusion. They should contemplate that gain and honor give rise to thoughts of superiority and inferiority, envy, and jealousy. They should contemplate that gain and honor cause stinginess, attachment, deception, and delusion in the homes of relatives and friends.

They should contemplate that gain and honor produce fondness and give rise to flattery and crookedness. They should contemplate that gain and honor cause one to abandon the four traditions of the noble ones and to become shameless and without moral dread. They should contemplate that gain and honor are not approved by any Buddha, and that habituation to heedlessness gives rise to arrogance.

They should contemplate that gain and honor cause one to abandon the supreme field of merit, become contemptuous and arrogant, and join the retinue of Mara. They should contemplate that gain and honor are the root of every evil and destroy all goodness. They should contemplate that gain and honor bring many attachments, like frost and snow.

They should contemplate that gain and honor cause one, in the homes of relatives and friends, to watch their expressions and thereby give rise to anxiety and distress. They should contemplate that gain and honor cause the mind to cherish possessions and become disturbed by worry when they are damaged. They should contemplate that gain and honor cause frequent forgetfulness regarding the four foundations of mindfulness and diminish wholesome dharmas.

They should contemplate that gain and honor cause much regression in the four right efforts and allow all opposing doctrines to prevail. They should contemplate that gain and honor cause one falsely to boast of having attained supernormal powers and wisdom, thereby giving rise to wrongdoing. They should contemplate that gain and honor cause resentment through earlier and later gain and loss.

They should contemplate that gain and honor cause mutual anger and hatred, talk of others’ faults, and much discursive thought. They should contemplate that gain and honor cause one, out of concern for one’s livelihood, to conduct worldly business, calculate and deliberate, and thereby lose peace and happiness. They should contemplate that gain and honor make the mind like a courtesan toward roots of goodness, even up to dhyana, liberation, samadhi, and samapatti, causing regression.

They should contemplate that gain and honor cause one to abandon the virtues of wisdom and relinquishment and fall into the evil realms of hell beings, animals, and hungry ghosts. They should contemplate that gain and honor cause one to share the same dharma and dwelling as Devadatta and Udraka, and thus to fall into evil realms.

“Maitreya! Having contemplated the faults of gain and honor in this way, novice bodhisattvas delight in having few desires and do not give rise to affliction. Why?

Bodhisattvas who have few desires do not produce any of these faults and can become pure vessels of the Buddha’s Dharma. They are not bound by either household life or the life of renunciation. They abide in the most excellent, genuine wisdom and aspiration.

They neither act basely nor become frightened, because they are free from fear of falling into evil realms. Nothing can obscure them, because they have abandoned infatuation and escaped the domains of Mara. They are praised by all Buddhas and will also be revered and cherished by devas and humans.

They are not attached even to dhyana, because they abide at the ultimate limit. Their minds are honest and straightforward, without flattery or crookedness. They are not heedless amid the five desires, because they perceive their faults.

Practicing in accordance with the Dharma, they can abide in the traditions of the noble ones, and their fellow practitioners of pure conduct will also cherish them.

“Maitreya! If wise and discerning bodhisattvas can understand these virtues in this way, then through their supreme aspiration they abandon gain and honor, and through their supreme aspiration they abide in having few desires, because this Dharma arises from severing craving and attachment.”

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! What are the faults of noisy gatherings, which, when contemplated, enable a bodhisattva to dwell alone in solitude without giving rise to affliction?”

The Buddha said: “Maitreya! Novice bodhisattvas should contemplate the twenty faults of noisy gatherings. Such contemplation can enable bodhisattvas to dwell alone in solitude without giving rise to affliction.

“What are the twenty faults of delighting in noisy gatherings?

“First, one does not guard bodily karma. Second, one does not guard verbal karma. Third, one does not guard mental karma.

Fourth, craving increases. Fifth, delusion increases. Sixth, one delights in worldly talk.

Seventh, one departs from supramundane speech. Eighth, one reveres and cultivates what is contrary to the Dharma. Ninth, one abandons the true Dharma.

Tenth, the celestial Mara finds an opportunity. Eleventh, one never cultivates the practice of heedfulness. Twelfth, one’s mind is constantly attached to heedlessness.

Thirteenth, one has much discursive thought. Fourteenth, one’s learning diminishes. Fifteenth, one does not attain dhyana.

Sixteenth, one has no wisdom. Seventeenth, one quickly acquires conduct contrary to pure conduct. Eighteenth, one does not cherish the Buddha.

Nineteenth, one does not cherish the Dharma. Twentieth, one does not cherish the Sangha.”

Wishing to restate this meaning, the Blessed One spoke these verses:

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! Delight in noise and bustle indeed entails immeasurable faults: it causes virtues to regress, brings no benefit, increases afflictions, leads to evil realms, and separates one from wholesome dharmas. How could any bodhisattva seeking good Dharma hear of these faults and not delight in dwelling alone in solitude?

“Blessed One! What are the faults of worldly talk, which, when contemplated, enable a bodhisattva to abide in the definitive meaning without giving rise to affliction?”

The Buddha said: “Maitreya! Novice bodhisattvas should contemplate the twenty faults of worldly talk. Such contemplation can enable bodhisattvas to abide in the definitive meaning and, by contemplating that meaning, not give rise to affliction.

“What are the twenty faults of delighting in worldly talk?

“First, the mind becomes arrogant and unrestrained and does not respect those of extensive learning. Second, one develops many attachments amid disputes. Third, one loses right mindfulness and proper attention.

Fourth, one does what should not be done, and the body becomes highly agitated. Fifth, thoughts of superiority and inferiority quickly arise, destroying patient acceptance of the Dharma. Sixth, the mind is constantly rigid and does not cultivate dhyana and wisdom.

Seventh, one speaks at improper times and becomes bound by discourse. Eighth, one cannot firmly realize noble wisdom. Ninth, one does not receive the reverence of devas and nagas.

Tenth, eloquent people constantly despise one. Eleventh, those with direct realization rebuke one. Twelfth, one does not abide in right faith and constantly feels remorse.

Thirteenth, the mind is full of doubt, agitated and unsettled. Fourteenth, like a performer, one pursues sounds and voices. Fifteenth, one becomes attached to sensual pleasures and flows along with objects of the senses.

Sixteenth, failing to contemplate reality, one slanders the true Dharma. Seventeenth, whatever one seeks is often not fulfilled. Eighteenth, because the mind is undisciplined, others reject and disparage one.

Nineteenth, one does not understand the dhatu of Dharma and follows evil friends. Twentieth, one does not understand the faculties and remains bound to the afflictions.”

Wishing to restate this meaning, the Blessed One spoke these verses:

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! The Tathagata has skillfully explained the faults of worldly talk and the virtuous benefits of contemplating the supreme meaning. How could any bodhisattva resolved to seek the Buddha’s genuine wisdom still delight in the false and deceptive talk of worldly affairs?

“Blessed One! What are the faults of sleep, which, when contemplated, cause a bodhisattva to arouse diligence without giving rise to affliction?”

The Buddha said: “Maitreya! Novice bodhisattvas should contemplate the twenty faults of sleep. Such contemplation can cause bodhisattvas to arouse diligence and maintain tireless aspiration.

First, one becomes indolent and lazy. Second, the body becomes heavy. Third, the complexion becomes haggard.

Fourth, illnesses increase. Fifth, the body’s warmth and vitality weaken. Sixth, food is not digested.

Seventh, sores and boils arise on the body. Eighth, one does not cultivate diligently. Ninth, delusion increases.

Tenth, wisdom weakens. Eleventh, the skin becomes dark and dull. Twelfth, nonhuman beings do not show respect.

Thirteenth, one acts foolishly and sluggishly. Fourteenth, one is bound by afflictions. Fifteenth, afflictions obscure the mind and understanding.

Sixteenth, one does not delight in wholesome Dharma. Seventeenth, wholesome dharmas diminish. Eighteenth, one performs base deeds.

Nineteenth, one envies and resents the diligent. Twentieth, others despise one.”

The Blessed One spoke these verses:

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! Those who delight in sleep have such immeasurable faults. If anyone hears of them but does not become troubled and disenchanted and arouse diligence, it should be known that this person is exceedingly deluded.

“If bodhisattvas resolved to seek unsurpassed bodhi hear such words of genuine meaning and such virtuous benefits, yet do not arouse diligence toward wholesome Dharma and abide in the factors of bodhi, but instead give rise to indolence, that can never occur.

“Blessed One! What are the faults of undertaking affairs, which, when contemplated, cause bodhisattvas not to conduct such affairs?”

The Buddha taught: “Maitreya! Novice bodhisattvas should contemplate the twenty faults of those who delight in conducting affairs. Such contemplation can cause bodhisattvas to refrain from conducting affairs and diligently cultivate the Buddha’s path.

“What are the twenty faults of conducting affairs?

“First, one delights in base worldly occupations. Second, one is despised by monks devoted to recitation and cultivation. Third, one is rebuked by monks devoted to meditative concentration.

Fourth, the mind constantly gives rise to karma that perpetuates beginningless wandering through birth and death. Fifth, one receives the offerings of faithful laypeople in vain. Sixth, the mind greedily delights in wealth and possessions.

Seventh, one constantly delights in expanding worldly affairs. Eighth, recalling household business, one’s mind is constantly anxious. Ninth, one is fierce by nature and speaks harshly.

Tenth, the mind constantly thinks about household business. Eleventh, delighting in delicious food, one increases craving. Twelfth, one feels no joy in places where there is no gain or honor.

Thirteenth, one readily produces harmful karma that creates obstructions. Fourteenth, one constantly delights in associating closely with upasakas and upasikas. Fifteenth, one passes day and night thinking only of food and clothing.

Sixteenth, one continually inquires about worldly livelihood. Seventeenth, one constantly delights in speech contrary to Dharma. Eighteenth, relying upon one’s ability to conduct affairs, one becomes arrogant.

Nineteenth, one searches only for others’ faults and does not examine oneself. Twentieth, one harbors contempt for those who teach the Dharma.”

The Blessed One spoke these verses:

Constantly creating the karma of birth and death,
Far removed from the cause of liberation,
One receives the faithful donors’ gifts in vain—
These are the faults of delighting in affairs.

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! Those bodhisattvas abandon supreme and diligent practice and instead undertake base worldly affairs. It should be known that they possess little wisdom and shallow understanding.”

The Buddha taught: “Maitreya! I now tell you truthfully: If bodhisattvas do not cultivate virtuous practices, do not sever afflictions, do not practice dhyana or recite sutras, and do not seek extensive learning, I say that they are not true renunciants.

“Maitreya! If people diligently cultivate the practices of wisdom and relinquishment, the wisdom that produces realization, and the wisdom that brings accomplishment, neither performing worldly occupations nor conducting affairs, I call them people who abide in the Tathagata’s teaching.

“If they are bodhisattvas, they should not delight in worldly occupations or conduct affairs. If they delight in doing so, I call them people who abide in samsara. Therefore, bodhisattvas must remain far removed from such things.

“Maitreya! If bodhisattvas conduct numerous affairs and construct stupas of the seven treasures throughout a great trichiliocosm, they still do not bring me joy, nor do they thereby honor and make offerings to me.

“Maitreya! If bodhisattvas receive and retain even a four-line verse of Dharma corresponding to the paramitas, recite it, cultivate it, and explain it to others, this is called honoring and making offerings to me. Why? The bodhi of all Buddhas arises from extensive learning, not from conducting affairs.

“Maitreya! If bodhisattvas who conduct numerous affairs cause bodhisattvas who retain, recite, cultivate, and teach the scriptures to join them in conducting affairs, it should be known that this increases karmic obstructions and brings no meritorious benefit. Why? The three kinds of meritorious action that have been taught all arise from wisdom. Therefore, bodhisattvas who conduct affairs should not obstruct bodhisattvas who retain, recite, cultivate, and expound the teachings. Bodhisattvas who retain, recite, and expound the teachings should not obstruct or hinder bodhisattvas who cultivate meditative concentration.

“Maitreya! All bodhisattvas who conduct affairs throughout one Jambudvipa should make offerings to, draw near to, and serve a single bodhisattva who recites, cultivates, and teaches. All bodhisattvas throughout one Jambudvipa who recite, cultivate, and teach should draw near to, serve, and make offerings to a single bodhisattva who diligently cultivates meditative concentration. Such wholesome karma is rejoiced in and approved by the Tathagata.

“Those who serve and make offerings to bodhisattvas diligent in cultivating wisdom will attain an immeasurable accumulation of merit. Why? The activity of wisdom is unsurpassed and supremely excellent, transcending all activities of the three realms. Therefore, any bodhisattva who arouses diligence should earnestly cultivate wisdom.”

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! The Tathagata has skillfully explained the faults of novice bodhisattvas who delight in noisy gatherings, worldly talk, sleep, and numerous affairs.

“Blessed One! What are the faults of contentious discourse, which, when contemplated, cause bodhisattvas to abide in tranquility, free from disputes?”

The Buddha taught: “Maitreya! The faults of contentious discourse among novice bodhisattvas are immeasurable and boundless. I shall now briefly explain twenty of them.

“First, much suffering and distress arise in the present life. Second, anger increases and patience declines. Third, enemies inflict harm.

Fourth, Mara and Mara’s hosts all rejoice. Fifth, roots of goodness not yet arisen do not arise. Sixth, roots of goodness already arisen readily decline.

Seventh, resentment and conflict increase. Eighth, one creates karma leading to hell and the evil realms. Ninth, one will experience ugly and evil results.

Tenth, the tongue is not soft and supple, and one’s speech is harsh and abrasive. Eleventh, one cannot remember the teachings one has received. Twelfth, when hearing sutras never heard before, one cannot understand them.

Thirteenth, good spiritual friends abandon one. Fourteenth, one quickly encounters evil friends. Fifteenth, through cultivating the path, one finds it difficult to escape.

Sixteenth, one must constantly hear displeasing words. Seventeenth, wherever one is born, one harbors much doubt and confusion. Eighteenth, one is constantly born amid difficulties and cannot hear the true Dharma.

Nineteenth, when cultivating wholesome dharmas, one encounters obstructions. Twentieth, the things one uses become objects of much resentment. Bodhisattvas who delight in contentious discourse have these twenty faults.”

The Blessed One then spoke these verses:

“In the present life one constantly suffers distress,
Loses patience, and has much anger.
Enemies give rise to thoughts of harm—
These are the faults of delighting in contentious discourse.

One cannot remember the Dharma one hears,
Or what one hears does not enter the ears.
One is constantly far removed from good friends—
These are the faults of delighting in contentious discourse.

One encounters evil friends;
Through cultivation, escape is difficult.
One constantly hears words contrary to one’s wishes—
These are the faults of delighting in contentious discourse.

They are constantly born amid the eight difficulties,
Far removed from places free of difficulty,
And are replete with what brings no benefit—
These are the faults of delighting in contentious discourse.

If people abandon dispute,
No one can watch for an opportunity against them.
Their companions do not turn against or leave them,
And they constantly encounter good friends.

Bodhisattva Maitreya addressed the Buddha, saying: “Rare indeed, Blessed One! You have skillfully explained the faults of contentious discourse in such a way as to cause bodhisattvas to awaken.

“Blessed One! In the final age, during the last five hundred years, will bodhisattvas who hear these faults of contentious discourse be able to give rise to sorrow and remorse and separate themselves from the afflictions?”

The Buddha taught: “Maitreya! In the final age, during the last five hundred years, few bodhisattvas will be able to give rise to sorrow and remorse and leave the afflictions behind. Many bodhisattvas will have rigid minds, will not respect one another, and will harbor overweening pride, judging one another right and wrong.

When they hear such profound meaning and such supremely excellent virtues, although they retain, read, recite, and expound these teachings, their karmic obstructions are so deep and heavy that they cannot produce the supreme virtues. Thus they will disbelieve and doubt this scripture and will no longer retain or expound it. At that time, Mara Papiyan, seeing this, will wish to deceive them.

He will manifest in the form of a monk, come to them, and say: ‘These scriptures were composed by worldly people skilled in literary expression; they were not proclaimed by the Tathagata. Why? Because you have attained none of the virtuous benefits described in those scriptures.’ Deceived by Mara Papiyan’s words, they will give rise to doubt concerning these profound sutras that accord with beneficial meaning and the nature of emptiness.

They will then begin to dispute and will no longer retain, read, recite, or expound them.

“Maitreya! Those deluded people do not understand that it is because of their karmic obstructions that they have not attained the supreme virtues. When those karmic obstructions have been eliminated, they will certainly attain them.”

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! As the Buddha has taught concerning the virtues of Amitabha Buddha and the Land of Ultimate Bliss: if sentient beings arouse ten aspirational minds, and with each of those minds single-mindedly recollect Amitabha Buddha, then at the end of their lives they will attain rebirth in the Land of Ultimate Bliss.

“Blessed One! What are these ten aspirational minds, through which one recollects Amitabha Buddha and will attain rebirth in that Buddha’s Land of Ultimate Bliss?”

The Buddha taught: “Maitreya! These ten aspirational minds cannot be aroused by ordinary, foolish, unwholesome beings replete with afflictions.

“What are the ten aspirational minds?

“First, toward all sentient beings, one arouses a mind of great loving-kindness and does them no harm.

“Second, toward all sentient beings, one arouses a mind of great compassion and causes them no distress.

“Third, toward the Buddha’s true Dharma, one arouses a mind that delights in protecting it without begrudging body or life.

“Fourth, toward all dharmas, one develops supreme patient acceptance, without a mind of attachment.

“Fifth, one arouses a pure aspirational mind of reverence and respect, without craving gain or honor.

“Sixth, one arouses the mind that seeks the Buddha’s wisdom of all modes and never forgets it at any time.

“Seventh, toward all sentient beings, one arouses a mind of honor and respect, without looking down upon them.

“Eighth, one does not delight in worldly discourse and gives rise to a resolute mind regarding the factors of bodhi.

“Ninth, with a pure mind, one plants roots of goodness free from defilement.

“Tenth, toward all Buddha Tathagatas, one abandons all characteristics and arouses a mind of mindful recollection.

“Maitreya! These are the ten aspirational minds. By arousing these ten aspirational minds, bodhisattvas will attain rebirth in the Land of Ultimate Bliss of Amitabha Buddha.

“Maitreya! If, among these ten aspirational minds, a person accomplishes even one and then delights in and wishes for rebirth in the Land of Ultimate Bliss of Amitabha Buddha, it can never be that this person will fail to attain rebirth there.”

Venerable Ananda addressed the Buddha, saying: “Rare indeed, Blessed One! You have revealed and expounded the genuine virtues of the Tathagata and aroused the supreme aspirations of bodhisattvas.

“Blessed One! What shall this sutra be called? How should we receive and retain it?”

The Buddha taught: “Ananda! This sutra is called The Sutra on Arousing the Supreme Aspirations of Bodhisattvas. It is also called The Sutra Requested by Bodhisattva Maitreya. You should receive and retain it accordingly.”

After the Buddha had spoken this sutra, Bodhisattva Maitreya, the shravakas, and all the devas, humans, asuras, gandharvas, and others throughout the world heard the Buddha’s teaching. They all rejoiced greatly, accepted it with faith, and respectfully practiced it.