大寶積經

XLIV. THE FORTY-FOURTH ASSEMBLY: THE HEAP OF JEWEL MEASURES

1. THE ŚRAMAṆA CHAPTER

Thus have I heard. At one time, the Buddha was dwelling in the city of Rājagṛha, on Mount Gṛdhrakūṭa, together with a great assembly of eight thousand bhikṣus. There were also six thousand great bodhisattvas, all irreversible from unsurpassed bodhi and all destined to attain Buddhahood in one more birth, who had come from Buddha worlds throughout the ten directions and gathered there.

At that time, the Elder Mahākāśyapa said to the Buddha: “Blessed One, one is called a śramaṇa—but what is a śramaṇa?”

The Buddha said: “Mahākāśyapa, one is called a śramaṇa because one is quiescent and extinguished; because one is disciplined; because one accepts the teachings; because the aggregate of one’s precepts is pure; because one enters meditative concentration; because one attains wisdom; because one understands the true meaning and attains liberation; because one has no doubts concerning the three gates of liberation; because one abides in the practices of the noble ones; because one skillfully cultivates the four foundations of mindfulness; because one abandons all unwholesome dharmas; because one abides in the four right efforts; because one skillfully cultivates the four bases of spiritual power; because one perfects the faculty of faith;

because one has faith in the Buddha, Dharma, and Sangha; because one possesses steadfast faith in the Buddha, Dharma, and Sangha; because one does not believe in other paths or teachings; because one diligently cultivates the abandonment of all afflictions; because one skillfully cultivates the seven factors of bodhi, abandons all that is unwholesome, and truthfully cultivates all wholesome dharmas; because one skillfully understands the expedient means of right mindfulness and right knowledge; because one single-mindedly keeps all wholesome dharmas in mind; because one skillfully understands the expedient means of concentration and wisdom; because one perfects the five powers; because one skillfully cultivates the seven factors of bodhi;

because one skillfully understands the expedient means of causes and conditions within all dharmas; because one skillfully understands the expedient means of the Noble Path; because one skillfully understands the expedient means of right view and right concentration; because one attains the power of the four unobstructed eloquences and does not believe in non-Buddhist paths; because one relies upon meaning and not upon words, relies upon wisdom and not upon consciousness, relies upon sutras of definitive meaning and not upon sutras of provisional meaning, and relies upon the Dharma and not upon persons; because one abandons the four māras; because one skillfully understands the five skandhas; because one eradicates all afflictions; because one has attained one’s final body;

because one has left the path of birth and death; because one has abandoned all craving; because one diligently cultivates the knowledge of suffering, the abandonment of its origin, the realization of cessation, and the cultivation of the path; because one clearly sees the Four Noble Truths; because one abides in the Buddha-Dharma and does not believe in other paths; because one has accomplished what had to be done; because one has ended all outflows; because one cultivates the eight liberations; because one is praised by Śakra, Brahmā, and the heavenly kings; because, from beginning to end, one is single-mindedly devoted to practicing the path; because one delights in secluded places; because one abides in the noble Dharma;

because one delights in the disciplines and observances of the Buddha-Dharma; because one’s mind does not waver; because one does not cultivate intimacy with assemblies of either monastics or householders; because one’s mind delights in solitary practice like the horn of a rhinoceros; because one fears that large assemblies bring much disturbance and confusion; because one delights in dwelling alone; because one constantly regards the three realms with dread; because one has attained the true fruit of a śramaṇa; because one has abandoned all expectations; because one has abandoned the eight worldly dharmas—that is, in the face of gain and loss, disgrace and honor, praise and blame, suffering and pleasure, one’s mind remains firm and unmoving like the great earth;

because one guards one’s own intentions and those of others, committing no offense; because one is undefiled; because one practices rightly; because the activity of one’s mind is perfected like empty space; and because one’s mind clings to no form or appearance, just as moving one’s hand through empty space meets no obstruction.

Mahākāśyapa, if a person can perfect such practices and qualities, that person is called a śramaṇa.”

The Elder Mahākāśyapa said: “Blessed One, this is truly unprecedented. The Tathāgata has skillfully taught the virtues and practices of a śramaṇa.

“Blessed One, if in a future age there are śramaṇas who are not true śramaṇas yet claim to be śramaṇas, and persons who do not practice the pure life yet claim to practice the pure life, such people will thereby have harmed the unsurpassed bodhi cultivated by the Tathāgata throughout immeasurable and incalculable kalpas.”

The Buddha said: “Mahākāśyapa, the offenses committed by thus harming the Tathāgata’s bodhi could never be fully described.

“Mahākāśyapa, after I have entered nirvana, you and the other great disciples will also enter nirvana, and the great bodhisattvas in this world will depart for the Buddha worlds of other directions. At that time, within my Dharma there will be bhikṣus whose conduct and intentions are filled with deceit and crookedness. I shall now explain the defilements and offenses of a śramaṇa.

“Mahākāśyapa, during the final age of the Dharma, there will be bhikṣus who do not cultivate the body, precepts, mind, or wisdom. As foolish as young children, they will proceed into darkness without knowing it. Because their minds are undisciplined, they will become defiled śramaṇas.

“Mahākāśyapa, there are thirty-two defilements of a śramaṇa that those who have left the household life must abandon:

“Thoughts of desire are a śramaṇa’s defilement; thoughts of anger are a śramaṇa’s defilement; thoughts of harming are a śramaṇa’s defilement; praising oneself is a śramaṇa’s defilement; disparaging others is a śramaṇa’s defilement; improperly seeking offerings and material support is a śramaṇa’s defilement; using gain to seek further gain is a śramaṇa’s defilement; diminishing the merit of another’s offerings and generosity is a śramaṇa’s defilement; concealing one’s faults is a śramaṇa’s defilement; cultivating intimacy with householders is a śramaṇa’s defilement; cultivating intimacy with monastics is a śramaṇa’s defilement; delighting in crowded and noisy places is a śramaṇa’s defilement;

devising means to seek offerings and material support before obtaining them is a śramaṇa’s defilement; harboring expectations of receiving offerings and material support from others is a śramaṇa’s defilement; not being content with one’s own offerings and material support is a śramaṇa’s defilement; envying the offerings and material support received by others is a śramaṇa’s defilement; constantly searching for others’ faults is a śramaṇa’s defilement; failing to see one’s own faults is a śramaṇa’s defilement; failing to steadfastly uphold the precepts of liberation is a śramaṇa’s defilement; having neither shame nor moral dread is a śramaṇa’s defilement; lacking reverence and being contemptuous and arrogant is a śramaṇa’s defilement; arousing the various fetters is a śramaṇa’s defilement;

going against the twelve links of dependent origination is a śramaṇa’s defilement; grasping extreme views is a śramaṇa’s defilement; being neither quiescent nor free from desire is a śramaṇa’s defilement; delighting in birth and death and not delighting in nirvana is a śramaṇa’s defilement; delighting in non-Buddhist scriptures is a śramaṇa’s defilement; allowing the five hindrances to obscure the mind and give rise to the various afflictions is a śramaṇa’s defilement; disbelieving in karma and its results is a śramaṇa’s defilement; fearing the three gates of liberation is a śramaṇa’s defilement; disparaging the profound and wondrous Dharma and failing to practice quiescence and cessation is a śramaṇa’s defilement; and failing to revere the Three Jewels is a śramaṇa’s defilement.

These are called the thirty-two defilements of a śramaṇa. If one can abandon these defilements, one is called a śramaṇa.

“Mahākāśyapa, there are also eight dharmas that obscure the practice of a śramaṇa:

“Failing to respect and obey one’s teachers and elders; failing to revere the Dharma; failing to reflect skillfully; slandering a previously unheard Dharma upon hearing it; becoming afraid upon hearing the teaching that there is no self, person, sentient being, or life span; upon hearing that all conditioned dharmas have originally never arisen, understanding conditioned dharmas but not understanding the unconditioned Dharma; upon hearing the teaching of the successive stages of Dharma, falling into attachment to emptiness; and upon hearing that all dharmas are unborn, without intrinsic nature, and without arising, becoming confused and bewildered. These are called the eight dharmas that obscure the practice of a śramaṇa, and they should be abandoned.

“Mahākāśyapa, I do not say that merely shaving one’s head and wearing the robe makes one a śramaṇa. I say that a person whose virtues, disciplines, and observances are complete is called a śramaṇa.

“Mahākāśyapa, a śramaṇa whose body is clad in the kāṣāya robe must free the mind from greed, anger, and delusion. Why is this? Because I permit the wearing of the kāṣāya robe only when the mind is free from greed, anger, and delusion.

“If one’s mind harbors greed, anger, and delusion while one’s body is clad in the kāṣāya robe, then—except for those who single-mindedly uphold the precepts—those who do not uphold the precepts are said to destroy the kāṣāya robe.

“Why is this? Because it is the emblem of the noble ones and should be worn only by those who accord with quiescence and cessation, practice loving-kindness and compassion, are free from desire, and abide in quiescence and cessation.

“Mahākāśyapa, now listen attentively as I explain the twelve emblems of the noble ones:

Observance of the precepts is a mark of a noble person; meditative concentration is a mark of a noble person; wisdom is a mark of a noble person; liberation is a mark of a noble person; the knowledge and vision of liberation is a mark of a noble person; entering into the Four Noble Truths is a mark of a noble person; understanding the twelve links of dependent origination is a mark of a noble person; practicing the Four Immeasurable Minds is a mark of a noble person; practicing the four dhyanas is a mark of a noble person; practicing the four formless concentrations is a mark of a noble person; entering the four paths of right concentration is a mark of a noble person; and extinguishing all outflows is a mark of a noble person.

These are called the twelve marks of a noble person. If a bhiksu does not possess these twelve qualities, yet wears the kasaya upon his body, I call him one who practices a false Dharma, not the practice of quiescence; one whose practice is separated from the Buddhadharma, who does not draw near to nirvana but follows samsara, who has been seized by Mara and cannot escape birth and death, who has fallen away from the true Dharma and practices a false Dharma.

Therefore, Mahakasyapa, if a bhiksu wearing the kasaya has not yet attained the fruit of a sramana, he should honor the kasaya by means of eight practices: regarding the kasaya upon his body as a stupa; regarding it as the Buddha; regarding it as quiescence; regarding it as loving-kindness and compassion; revering it as he would the Buddha; regarding it as a field of practice; regarding it as precious; and reflecting, “It will enable me in future lives to abandon greed, anger, and delusion and fully possess the qualities of a sramana.” These are the eight practices of honoring the kasaya.

Mahakasyapa, if a bhiksu does not practice contentment with respect to the four noble traditions, he has departed from the qualities of a sramana. Neither does he honor the kasaya by means of the eight practices. He is merely numbered among those who resemble sramanas and must fall into a minor hell. In that minor hell, those who resemble sramanas undergo the torment of burning heat: the robes and bowls upon their bodies all blaze red-hot, while their seats, beds, and every object they use blaze red like a great heap of fire. Because they have committed impure karma of body, speech, and mind, they must fall into that place of torment.

Mahakasyapa, suppose one who is not a sramana claims to be a sramana, and one who does not practice the holy life claims to practice the holy life. If a person endowed with the merit of observing the precepts circumambulates, honors, and reveres him, and this precept-breaking bhiksu accepts such offerings and reverence without feeling shame, then, because of this unwholesome root, he incurs eight grave offenses: he will be foolish; mute and inarticulate; short and ugly in body; hideous in appearance, with a crooked and deformed face that causes those who see him to ridicule him; he will take birth as a poor and lowly woman; his body will be emaciated and weak and his life short; people will neither honor nor cherish him, and he will constantly bear a bad reputation;

and he will not encounter an age in which a Buddha appears.

Having heard this Dharma, a precept-breaking bhiksu should not accept the homage and offerings of a bhiksu who observes the precepts.

Mahakasyapa, if one who is not a sramana claims to be a sramana, and one who does not practice the holy life claims to practice the holy life, then throughout this entire great earth there is not even a place where he may spit saliva or mucus, much less a place where he may walk, bend or stretch his limbs, or come and go. Why is this? Because the great kings of the past gave this great earth to those who observe the precepts and possess virtuous conduct, so that they might practice the Way upon it.

Mahakasyapa, wherever a precept-breaking bhiksu sets the soles of his feet, none of the faithful donors’ gifts should reach that person, much less the permanent properties of the Sangha, such as monasteries, dwellings, and places for walking meditation. That person should not accept any gifts from the faithful, whether rooms, houses, beds, seats, gardens, groves, robes, bowls, bedding, clothing, or medicine.

Mahakasyapa, I shall now explain that such a precept-breaker cannot repay the faithful donors for even as much as the tip of a hair. Why is this? The field of merit of the noble Sangha is like the great ocean, supremely wondrous and unsurpassed. If a donor, with a pure mind, makes an offering here and sows the seed of generosity in this field of merit, that donor gives rise to the perception that the gift is immeasurable. Suppose a single hair were divided into one hundred parts. If a precept-breaking bhiksu accepted from the donor even an amount equal to one part of that hair, he would thereby diminish the donor’s ocean-like share of merit and could never fully repay it.

For this reason, bhiksus should purify their minds when accepting gifts from the faithful. You should train yourselves in this way.”

At that time, among the great assembly were two hundred bhiksus of pure conduct, few desires, and freedom from suffering. Having heard these words, they wiped away their tears and addressed the Buddha, saying, “World-Honored One, we would rather die than accept gifts from the faithful while failing to attain the fruit of a sramana, even if the gift were only a single meal.”

The Buddha said, “Excellent, excellent, good men! With such shame, remorse, and apprehension, you will be like diamonds in future lives, while in this present life you will dwell in peace and happiness.

I shall now explain that there are two kinds of people in the world who are worthy of receiving gifts from the faithful: first, those who diligently cultivate with vigor; and second, those who have attained liberation.

Suppose a bhiksu is one who has attained liberation; one who cultivates wholesome Dharma as I have taught; one who steadfastly observes the precepts; one who contemplates all conditioned phenomena as impermanent and suffering, and all dharmas as without self; and one who contemplates the quiescence of nirvana and aspires to attain it. Even if such bhiksus accept from the faithful offerings as massive as Mount Sumeru, they are certainly able to repay the merit of those gifts. By accepting gifts from the faithful, such a bhiksu enables the donor to obtain great benefit and great karmic reward.

Why is this? Because he constantly gives rise to merit and virtue.

There are three kinds of merit: first, regularly giving food; second, giving monasteries and dwellings to the Sangha; and third, practicing a mind of loving-kindness. Of these three kinds of merit, practicing a mind of loving-kindness is supreme.

If a bhiksu accepts from a donor such gifts as food, drink, clothing, bedding, and medicine and, after accepting them, enters an immeasurable concentration, he enables that donor to obtain immeasurable merit and immeasurable blessings.

Even if all the great oceans throughout the trichiliocosm could dry up, the donor’s blessings and karmic rewards would still not be exhausted.

Conversely, you should understand how much of a donor’s merit and virtue is diminished by a precept-breaking bhiksu. If, after accepting a donor’s offerings, he practices evil dharmas, he diminishes the merit of those faithful gifts.

Mahakasyapa, such a person I call the defilement of a sramana, the offense of a sramana, the deceit and crookedness of a sramana, and a thief within the practice of a sramana.

A bhiksu who observes the precepts should single-mindedly remain mindful of abandoning all such evil dharmas.

Mahakasyapa, the designation ‘sramana’ means one whose eyes do not pursue forms, whose ears do not pursue sounds, whose nose does not pursue odors, whose tongue does not pursue flavors, whose body does not pursue tangible objects, and whose mind does not pursue dharmas.

A sramana is one who carefully discerns the six sense entrances, fully comprehends the six superknowledges, remains single-mindedly mindful of the six recollections, abides securely in the six dharmas of reverence, and practices the six weighty dharmas.

Only such a person is called a true sramana.”

2. CHAPTER ON BHIKSUS

At that time, the Buddha told the Elder Mahakasyapa, “One is called a bhiksu because one is able to destroy the afflictions. Because one is able to destroy the perception of a self, the perception of a person, the perception of a sentient being, the perception of a male, and the perception of a female, one is called a bhiksu.

Mahakasyapa, because one cultivates the precepts and cultivates wisdom, one is called a bhiksu.

Furthermore, because one has departed from fear; because one has crossed beyond the three realms of existence and the four currents; because one sees the faults and perils of existence and the currents; because one has departed from every form of existence and every current; and because one dwells peacefully upon the fearless path—such a person is called a bhiksu.

Mahakasyapa, if a bhiksu knows that he has not accomplished such dharmas or other wholesome dharmas, yet abandons them and practices another path, he is not a disciple of the Buddha, and I am not his teacher.

Mahakasyapa, it is the many evil bhiksus who will destroy my Buddhadharma; the ninety-five schools of non-Buddhist practitioners will not be able to destroy it.

It is like the lion, king of beasts. When it dies, no tiger, wolf, bird, or beast can devour its flesh. Rather, various worms arise from within the lion’s own carcass and consume its flesh themselves.

Likewise, within my Buddha-Dharma such evil bhiksus arise. They crave offerings and support; because of their greed, they neither put an end to unwholesome dharmas nor cultivate wholesome dharmas, and they do not abandon false speech. These bhiksus are capable of corrupting my Buddha-Dharma.

O Mahakasyapa! One who possesses four qualities should be known as an evil bhiksu: greed, hatred, delusion, and self-conceit.

There are another four qualities by which one should be known as an evil bhiksu: arrogance and self-exaltation, shamelessness, lack of moral dread, and failure to guard against faults of speech.

There are another four qualities by which one should be known as an evil bhiksu: displaying his own cleverness, despising others, craving offerings and support, and committing many unlawful deeds.

There are another four qualities by which one should be known as an evil bhiksu: much deceit and hypocrisy, deluding others, engaging in many forms of wrong livelihood, and uttering much evil speech.

There are another four qualities by which one should be known as an evil bhiksu: receiving another’s kindness yet not knowing how to repay it; bestowing a small favor while expecting a great recompense; failing to remember kindness previously received from others; and harming friends and companions.

There are another four qualities by which one should be known as an evil bhiksu: accepting the faithful offerings of donors and thereby diminishing their merit; failing to observe the precepts well; treating lightly the precepts he has received; and failing to uphold the Vinaya steadfastly.

One who possesses another four qualities should be known as an evil bhiksu: maintaining the doctrine of a self, the doctrine of a person, the doctrine of a sentient being, and the doctrine of a life principle.

There are another four qualities by which one should be known as an evil bhiksu: not revering the Buddha, not revering the Dharma, not revering the Sangha, and not revering the precepts.

There are another four qualities by which one should be known as an evil bhiksu: when the Sangha is harmonious, his heart is not joyful; he does not delight in dwelling alone; he delights in dwelling amid crowds; and in conversation he constantly discusses worldly matters.

There are another four qualities by which one should be known as an evil bhiksu: seeking gain, seeking fame, seeking many acquaintances, and failing to abide in the noble lineage.

There are another four qualities by which one should be known as an evil bhiksu: being bound to Mara, being harmed by Mara, sleeping excessively, and feeling no joy when good is done.

There are another four qualities by which one should be known as an evil bhiksu: being corrupt within the Buddha-Dharma, having a deeply deceitful and crooked mind, being harmed by the afflictions, and being far removed from the fruits of the sramana.

There are another four qualities by which one should be known as an evil bhiksu: being burned by lust, burned by anger, burned by delusion, and burned by all the afflictions.

There are another four qualities by which one should be known as an evil bhiksu: frequently entering houses of prostitution without recognizing the fault therein; remaining discontented despite extensive learning; never being content with necessary requisites; and constantly harboring stinginess, being unwilling to give.

There are another four qualities by which one should be known as an evil bhiksu: proceeding from darkness into darkness; proceeding from delusion into delusion; failing to see the noble truths and harboring many doubts; and being fettered by birth and death, with the gate to nirvana closed.

There are another four qualities by which one should be known as an evil bhiksu: much deceitful conduct of body, much deceitful conduct of speech, much deceitful conduct of mind, and much deceitful conduct in deportment.

What is deceitful conduct of body? Walking in a composed manner is deceitful conduct of body. Not looking to either side is deceitful conduct of body.

If one looks to either side, looking no farther than a fathom is deceitful conduct of body. Wearing robes for the sake of wrong livelihood is deceitful conduct of body. Hypocritically going to secluded places without seeking the Dharma practice of seclusion; hypocritically begging for food without contemplating the marks of alms-begging; hypocritically wearing robes made from discarded rags without understanding that this is for the sake of shame and moral conscience; hypocritically going into mountains and forests or beneath trees without knowing how to discern the practice of the twelve links of dependent origination; and hypocritically taking discarded medicines without seeking the ambrosial medicine of the Dharma—this is called much deceitful conduct of body.

What is called much deceitful conduct of speech? It is speaking thus: ‘They know me; they invite me. Whatever I seek, I obtain.

I do not seek offerings and support, yet they bring them to me. I receive all manner of fine offerings. I receive abundant offerings and support.

I constantly practice wholesome dharmas and am worthy of offerings. I am skilled in questions and answers. I thoroughly understand both the conformity and opposition of the characteristics of dharmas.

With regard to all dharmas, I understand what is meaningful and what is meaningless. If they question me in such a way, I can answer in such a way. Once I have answered, I subdue them and render them silent.

After I have spoken thus, I can delight and gladden the assembly and cause everyone to exclaim, “Excellent!” I can make that assembly invite me and present offerings to me; after making offerings, the donors will invite me repeatedly.’

O Mahakasyapa! If a person has not disciplined his speech, then whatever he says is not right speech. This is much deceitful conduct of speech.

What is much deceitful conduct of mind? In his heart he is constantly thinking of and craving offerings and support—robes, bowls, food and drink, bedding, clothing, and medicines—yet with his mouth he says, ‘I seek no offerings or support whatsoever.’ Though his heart seeks much, he falsely claims to be content. This is called much deceitful conduct of mind.”

The Blessed One then spoke in verse:

Their hearts seek offerings and support,

While their mouths profess contentment;

Through wrong livelihood they seek gain,

And are never joyful.

Their hearts are deeply deceitful,

Deceiving everyone with lies;

When their minds are thus,

They are wholly impure.

The devas, nagas, and spirits,

Those possessing the divine eye,

The Buddhas and bodhisattvas—

All see and know them clearly.

O Mahakasyapa! Such evil bhiksus abandon the wholesome Dharma and proper deportment, and practice wrong livelihood; they are destined to fall into the three evil destinies.

3. CHAPTER ON THE CANDALA SRAMANA

The Buddha said to the Elder Mahakasyapa, “What is a candala sramana?

O Mahakasyapa! Suppose a candala, devoid of loving-kindness and compassion toward sentient beings, constantly dwells among burial grounds seeking corpses. Upon seeing a corpse, his heart is filled with joy. Likewise, a candala sramana is constantly devoid of loving-kindness. He goes to the homes of donors with an unwholesome mind, seeking offerings and support. Upon obtaining them, he regards them as precious. After receiving offerings and support from a donor’s household, he does not instruct the donor in the Buddha-Dharma or the precepts and Vinaya. He associates with householders for the sake of offerings and support, not for the sake of the Buddha-Dharma. He is also devoid of loving-kindness and constantly seeks offerings and support. This is called a candala sramana.

Suppose a candala is forsaken by everyone. Kings, ministers, elders, ksatriyas, brahmins, common people of every kind, and even those of the lowest station all keep far away from him and do not wish to befriend him. Likewise, a candala sramana is shunned by all virtuous and venerable observers of the precepts—bhiksus, bhiksunis, upasakas, upasikas, devas, nagas, yaksas, and gandharvas—because they know that he breaks the precepts and commits evil. This is called a candala sramana.

Suppose that whatever articles a candala possesses, such as clothing, food, and drink, are neither liked nor accepted for use by good people. Likewise, whatever robes, bowls, and other requisites a candala sramana possesses have all been obtained through breaking the precepts, unlawful conduct, deceitful deeds of body, speech, and mind, and hypocrisy. Such articles are neither liked nor accepted for use by sramanas and brahmins who observe the precepts; instead, they constantly feel pity for him. This is called a candala sramana.

Suppose a candala, feeling ashamed, carries a bowl and begs food from others. Likewise, a candala sramana constantly feels ashamed when entering another’s home or going among an assembly. He also feels ashamed when approaching the Buddha, and he feels ashamed when paying homage at a Tathagata’s stupa. Whether coming or going, lowering or raising his head, walking, standing, sitting, or lying down, he is always ashamed, because he conceals evil dharmas.

O Mahakasyapa! I now declare that the destination reached by a candala is not a good destination, because he himself practices evil dharmas. Likewise, the destination reached by a candala sramana is not a wholesome destiny, because he commits many evil deeds and does not prevent the dharmas leading to the evil destinies. This is called a candala sramana.

O Mahakasyapa! What is a corrupt sramana?”

It is as when fine wine has been distilled and all its fragrant and delicious essence extracted, leaving only dregs that people despise and discard. So too, corrupt śramanas abandon the savor of the Dharma and take up the dregs of afflictions. They forsake the fragrance of keeping the precepts and inhale the stench of afflictions. Wherever they go, they can benefit neither themselves nor others. These are called corrupt śramanas.

It is as when food, after being eaten, turns into foul, filthy, impure excrement that people detest and shun. So too, the bodily, verbal, and mental karma of corrupt śramanas is impure and defiled in just this way.

It is as when spoiled seeds are sown in the earth but never sprout or bear fruit. So too, although corrupt śramanas dwell within the Buddha-Dharma, they do not produce roots of goodness and do not attain the fruits of a śramana.

O Mahakasyapa! What is a casket śramana?

It is as when a skillful artisan makes a lacquered, painted casket, but all manner of foul and impure things are stored within it. So too, a casket śramana outwardly appears to have perfected the conduct of a śramana, but inwardly his mind is filled with many defilements and he performs evil karma.

O Mahakasyapa! What is a kuranda śramana?

It is as with the kuranda flower: its color is bright and beautiful, yet it is as hard as wood or stone and has a stench like smeared excrement. If wise people see this flower, they neither approach nor touch it, but avoid it from afar. Fools, unaware of benefit and harm, approach the flower as soon as they see it and try to smell it. So too, kuranda śramanas appear to practice the conduct of śramanas, yet they are violent, arrogant, conceited, evil, and impure. Moreover, they break the precepts and destroy right view. The wise neither associate with nor pay homage to them; knowing them to be evil people, the wise keep far away. Yet foolish people, like little children, associate with them, pay homage to them, and believe what they say. These are called kuranda śramanas.

O Mahakasyapa! What is a śramana who seeks gain?

It is as when a deceitful and crooked person is habitually miserly and shrouded by greed. Upon seeing another’s property, he hopes to obtain it. He carries sharp knives and stout clubs, has neither shame nor compassion, and constantly harbors the intent to cause harm. While traveling through mountains, marshes, and villages, he covets the property of others and seeks to obtain it, always hiding himself so that no one will see him.

So too, a śramana who seeks gain is habitually miserly and shrouded by greed. He is never content with the offerings he has received and hopes to obtain the property of others. When he enters towns and villages, he does so for offerings, not for the wholesome Dharma.

He conceals his transgressions, and upon seeing virtuous bhiksus, he merely becomes fearful. He constantly flatters others and makes a display of observing the proper forms. Devas, nagas, ghosts, and spirits possessing the divine eye see and know that when this bhiksu comes, it is a thief who comes; when he goes, it is a thief who goes; when he sits, it is a thief who sits; when he lies down, it is a thief who lies down; when he rises, it is a thief who rises; when he takes up a robe, it is a thief who takes up a robe; when he puts on a robe, it is a thief who puts on a robe; when he enters a village, it is a thief who enters a village; when he leaves a village, it is a thief who leaves; when he eats, it is a thief who eats; when he drinks, it is a thief who drinks;

and when he shaves his head, it is a thief who shaves his head.

The devas, nagas, ghosts, and spirits see and know every movement of this foolish person, whether coming or going, and immediately rebuke him, saying, “This evil person is precisely one who brings ruin and destruction upon the Dharma of Sakyamuni Buddha.” Although this śramana who seeks gain has gone forth in the Buddha-Dharma, he cannot produce even a single thought of quiescence and freedom from desire, much less attain the fruit of a śramana.

This is called a śramana who seeks gain.

O Mahakasyapa! What is a weed śramana?

It is as when weeds grow in a rice field and so closely resemble rice plants that they are difficult to distinguish. The farmer takes them for good rice, and only when they put forth ears does he realize that they are not rice. So too, a weed śramana appears among the great assembly like a virtuous keeper of the precepts, and donors take him to be a śramana.

Yet this fool is not a śramana, though he calls himself one; he does not practice pure conduct, though he claims that he does. Long since corrupted, he has abandoned the keeping of the precepts and is not counted among the Sangha. He possesses no wisdom in the Buddha-Dharma and, when his life ends, will fall into the lower realms, like a weed in a rice field.

At that time, devas, nagas, and spirits possessing the divine eye see that fool fall into hell and say to one another, “This is the foolish person who formerly resembled a śramana but practiced unwholesome dharmas. He will now fall into the great hells. From this time onward, he will never attain the virtues or fruits of a śramana, just as a weed in a rice field can never become rice.” This is called a weed śramana.

O Mahakasyapa! What is a sterile-grain śramana?

It is as when sedge grows in a rice field. Because it does not ripen, it is called sterile grain. Having no kernels, it is blown away by the wind, for it lacks solid weight and strength. It resembles rice but is not rice. So too, a sterile-grain śramana has the bodily appearance of a śramana but has no one to instruct him and possesses no power of virtue. He is blown away by the winds of Mara. Nor does he possess the vital strength that comes from keeping the precepts. He has abandoned extensive learning and lost the power of concentration; he is also far removed from wisdom and cannot destroy the bandits of affliction. Such a person is feeble and powerless, bound to Mara, caught by Mara and submerged in all afflictions, blown away by the winds of Mara like sterile grain in a rice field.

O Mahakasyapa! The seed of sedge cannot be used as rice seed and cannot produce rice sprouts. So too, within the Buddha-Dharma, a sterile-grain śramana lacks the seed of the path and cannot attain liberation in the Dharma of the noble ones. A sterile-grain śramana is a bhiksu who breaks the precepts and commits evil. This is called a sterile-grain śramana.

Furthermore, O Mahakasyapa! What is one who merely resembles a śramana?

It is as when a skillful artisan plates copper with gold. Its color resembles gold, but its value is not equal to that of gold; only when it is rubbed and polished does one realize that it is not gold.

So too, one who merely resembles a śramana delights in adorning himself, frequently bathes, and wears his robes neatly. All the outward forms of a śramana are complete. Whether coming or going, bowing his head or looking up, he always accords with the proper deportment.

Yet this person is continually harmed by greed, hatred, and delusion; he is also harmed by offerings, reverence, and praise, and by conceit, overweening pride, and every affliction. Although others esteem him, he does not esteem the Dharma. He diligently adorns his body, but seeks only food and drink, not the supreme Dharma.

He does not fear the future life. He sees only the esteem of the present, not esteem in the future. He cares only about growing fat and well-fed, relying upon offerings rather than upon the Dharma.

Bound by many fetters, he diligently manages household affairs, conforms to the wishes of householders, and follows whatever experiences they undergo. When they experience suffering, he experiences suffering; when they experience happiness, he experiences happiness. He is harmed by aversion and attachment.

He has no wish to practice the Dharma of a śramana and departs from the proper forms. He will certainly fall into hell or be reborn as a hungry ghost or an animal. This person possesses neither the true meaning nor the true name of a śramana and is not the equal of a śramana.

This is called one who merely resembles a śramana.

O Mahakasyapa! What is a śramana who has lost his vital strength?

Suppose a man or woman, a boy or girl, has had their vital blood consumed by a nonhuman being. This person becomes emaciated, weak, and pallid from the loss of vital blood. No medicines, spells, blades, or staffs can cure them; they are certain to die.

So too, a śramaṇa may lack the vital blood of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, as well as the vital blood of loving-kindness, compassion, sympathetic joy, and equanimity. He may also lack the vital blood of generosity, self-restraint, and guarding the actions of body, speech, and mind; lack the vital blood of abiding in the four noble lineages; lack the vital blood of the deportment of a śramaṇa; and lack the vital blood of purity in body, speech, and mind.

This is called a śramaṇa who has lost his vital blood. Although such a śramaṇa receives the Dharma medicine of the Tathagata, he does not use that Dharma medicine to deliver himself. That is, when sensual desire arises, he should contemplate impurity; when anger arises, he should cultivate loving-kindness; when delusion arises, he should contemplate the twelve links of dependent origination; and when faced with afflictions, he should contemplate rightly.

He should relinquish delight in crowds and abandon possessions. He should cherish and preserve the three essentials of going forth: first, maintaining pure morality; second, subduing his own mind; and third, entering undistracted concentration. Such Dharma medicines were proclaimed by the Tathagata and permitted by the Tathagata to be taken.

Although this person receives these Dharma medicines, he does not use them to deliver himself. There are also supramundane teachings, such as contemplation of emptiness, contemplation of signlessness, contemplation of wishlessness, understanding the skandhas, dhatus, and ayatanas, and knowing the Four Noble Truths and the twelve links of dependent origination.

Such Dharma medicines are likewise not used by him to deliver himself. This śramaṇa, foul and impure because he has broken the precepts and is deficient in virtue, will be born in the lowest realm because of his arrogance. When he dies in that body, he will certainly not be born anywhere else but will assuredly fall into the great hells, just as one who has lost his vital blood is certain to die. This is called a śramaṇa who has lost his vital blood.”

When the Buddha had spoken thus, five hundred bhikshus relinquished the precepts and returned to lay life. The other bhikshus reproached them, saying, “Within the Buddha-Dharma, for the Venerable Ones to abandon the path and return to lay life is neither wholesome nor in accordance with the Dharma.”

The Buddha told the bhikshus, “Do not speak in this way. Why? Because acting thus is called conforming to the Dharma. If bhikshus do not wish to accept the offerings of the faithful and therefore withdraw and return to lay life, this is called conforming to the Dharma. Because those bhikshus possessed great faith and understanding, remorse arose in them. After hearing the teaching given above, they reflected: ‘We may perhaps engage in impure conduct while accepting the offerings of the faithful. We should give rise to remorse, withdraw, and return to lay life.’

“O Mahakashyapa! I now declare that after those bhikshus who withdrew and returned to lay life die, they will be born in the Tushita Heaven, in the abode of Bodhisattva Maitreya. When Maitreya Tathagata appears in the world, those bhikshus will be present in his first Dharma assembly.”

4. CHAPTER ON BHIKSHUS WHO MANAGE THE AFFAIRS OF THE SANGHA

At that time, the Elder Mahakashyapa addressed the Buddha, saying, “World-Honored One! What kind of bhikshu is capable of managing the affairs of the Sangha?”

The Buddha taught, “O Mahakashyapa! I permit two kinds of bhikshus to manage the affairs of the Sangha: first, one who is able to maintain pure morality; and second, one who fears the consequences of future lives and is steadfast like a diamond.

“There are another two kinds: first, one who understands karmic retribution; and second, one who possesses moral shame, moral dread, and remorse.

“There are another two kinds: first, an arhat; and second, one who is able to cultivate the eight assemblies of relinquishment.

“O Mahakashyapa! These are the kinds of bhikshus whom I permit to manage the affairs of the Sangha without themselves falling into error. Why? Because safeguarding the intentions of others is difficult.

“O Mahakashyapa! Within the Buddha-Dharma there are many kinds of renunciants, with many kinds of dispositions, many kinds of minds, many kinds of liberation, and many ways of severing the fetters. Some dwell in aranyas; some practice almsround; some delight in dwelling in forests and mountains; some delight in dwelling near pure villages while maintaining the precepts; some are able to free themselves from the four yokes; some diligently cultivate extensive learning; some eloquently expound the Dharma; some are skilled in maintaining the precepts and disciplinary rules; some are skilled in preserving the Vinaya and proper deportment; and some travel among villages, expounding the Dharma for others.

However many such bhikshus there may be in the Sangha, the managing bhikshu should understand them well and act in a manner pleasing to everyone.

“O Mahakashyapa! With regard to bhikshus who dwell in aranyas and delight in secluded places, the bhikshu managing affairs should not assign them every kind of task. If there is a time when they must perform work for the Sangha, the managing bhikshu should do that work himself. If he cannot do it himself, he should hire someone else to do it in their stead and should not make them do it. If it is not the time for their spiritual practice, he may assign them a small amount of work.

“With regard to bhikshus who practice almsround, the managing bhikshu should provide them with good food.

“With regard to bhikshus who have freed themselves from the four yokes, the managing bhikshu should provide whatever necessities they require, such as robes, food and drink, bedding, and medicines. In the places where they dwell, no one should speak loudly or call out noisily, so that their mindfulness may be protected. The managing bhikshu should honor bhikshus who have freed themselves from the yokes, regarding them as he would the World-Honored One, and should think: ‘This bhikshu is capable of causing the Dharma to endure within the Buddha-Dharma. I must provide him with all necessary requisites.’

“If there are bhikshus who diligently cultivate extensive learning, the managing bhikshu should encourage them, saying, ‘Venerable Ones, diligently cultivate extensive learning, reading and reciting until you have mastered it. I shall provide for and serve you.’ If the Venerable Ones diligently cultivate extensive learning in this way, they become splendid ornaments within the Sangha. They will be able to ascend the lofty, spacious Dharma seat and expound the true Dharma, while also giving rise to wisdom within themselves. The managing bhikshu should not assign these extensively learned bhikshus tasks at improper times but should support them in cultivating extensive learning.

“If there is a bhikshu skilled in expounding the Dharma, the managing bhikshu should provide him with everything he needs. He should accompany that bhikshu to villages, towns, and cities, exhorting people to come and listen to the Dharma teaching. He should also provide the necessary requisites at the place where the Dharma is taught and prepare a fine, elevated seat for the Dharma preacher. If another bhikshu seeks forcibly to obstruct the Dharma preacher, the managing bhikshu should go and reconcile them. He should also frequently visit the Dharma preacher and praise him, saying, ‘Excellent!’

“If there is a bhikshu who maintains the precepts well and thoroughly understands the meaning of the Vinaya, the managing bhikshu should frequently approach and ask him, ‘How should I conduct these affairs so that I do not commit offenses, injure myself, or harm others?’ The bhikshu who upholds the Vinaya should examine the mind of the managing bhikshu and instruct him as to which matters should be undertaken and which should not. The managing bhikshu should wholeheartedly revere, trust, and make offerings to the bhikshu who upholds the Vinaya.”

If the Sangha has goods to be distributed, the bhikshu who manages its affairs must provide them to the Sangha at the appropriate time and must not conceal or store them away. Whenever the Sangha has need of them, he should distribute them to the Sangha. He must do so at the proper time, not give with malicious intent, not give contrary to the Dharma, not give out of greed, anger, or delusion, and not give out of fear. He must follow the Sangha’s procedures, not the customs of householders; conform to the regulations established by the Sangha, not regulations of his own devising; and regard none of the Sangha’s property as his to dispose of freely. Even in minor matters, he must consult the Sangha for a collective decision and must not decide alone.

Whether the goods are implements, property of the resident Sangha, property of the Buddha, or property of the Sangha of the four quarters, the bhikshu managing affairs must distinguish them clearly. Property of the resident Sangha must not be given to the Sangha of the four quarters, and property of the Sangha of the four quarters must not be made the property of the resident Sangha. The property of the resident Sangha and that of the Sangha of the four quarters must not be commingled, nor may either be commingled with property of the Buddha.

If the resident Sangha has abundant property and the Sangha of the four quarters has need of it, the bhikshu managing affairs should convene the Sangha to conduct a karmavacana. If the Sangha gives its harmonious consent, the property of the resident Sangha may be distributed to the Sangha of the four quarters.

If a Buddha stupa or shrine has need of something, or has become damaged and requires repair, and the resident Sangha or the Sangha of the four quarters possesses abundant property, the bhikshu managing affairs should convene the Sangha to conduct a karmavacana. If the Sangha gives its harmonious consent, the bhikshu managing affairs may use that property to repair the stupa or shrine. If the Sangha does not give its harmonious consent, the bhikshu managing affairs should encourage laypeople to make donations and seek the necessary goods from them to repair the stupa or shrine.

Even if property of the Buddha is abundant, under no circumstances may it be distributed to the resident Sangha or the Sangha of the four quarters. Why is this? Because among those things, even a single strand of cord was offered to the Buddha by a donor with faithful intent. Therefore, devas and people of the world regard all such things as belonging to the Buddha’s stupa, to say nothing of precious objects.

If a robe has previously been offered to the Buddha-Dharma, it should be left until wind and rain cause it to decay; it must not be exchanged for anything else, even for a precious object. Why is this? Because no one can appraise the value of property belonging to a Buddha stupa or shrine; moreover, the Buddha has no need to use it.

Regarding the property of the Three Jewels, a good and pure bhikshu managing affairs must not allow the different kinds to become commingled. He must be content with his own provisions and must not think of the property of the Three Jewels as his own.

O Mahakasyapa! A person who observes the precepts and possesses great virtue is worthy of reverence, homage, and circumambulation to the right. Yet if a bhikshu managing affairs becomes angry and uses his authority to order such a person about and make him work, then because of that anger the bhikshu managing affairs will fall into the great hells. If he is reborn as a human being, he will become a servant, ordered about, beaten, and reviled by his master, and will endure extreme suffering.

If a bhikshu managing affairs uses his authority to establish regulations that are excessively severe and go beyond the Sangha’s customary limits, punishing bhikshus or ordering them to work at improper times, then for this reason he will fall into the minor hell filled with nails. There, hundreds of thousands of nails will pierce and stretch his body, and his entire body will blaze like a great mass of fire.

If he intimidates a bhikshu who observes the precepts and possesses great virtue by imposing heavy tasks upon him, or speaks to him with anger, that bhikshu managing affairs will fall into a hell where his tongue will extend five hundred yojanas. Hundreds of thousands of nails will be driven into it, causing it to blaze red with fire.

If the Sangha regularly receives goods, but the bhikshu managing affairs miserly conceals and stores them away; or distributes them to the Sangha at an improper time; or creates difficulties before giving them; or causes suffering when giving them; or gives too little or nothing at all; or gives to one person but not to another, then for this reason he will fall among the filthy and evil hungry ghosts, who constantly eat lumps of excrement.

At times, other hungry ghosts will show him food but refuse to let him eat it, causing him to suffer from craving and anguish. For hundreds of thousands of years, he will suffer hunger and thirst and never obtain food. If he does obtain food, it will immediately turn into excrement, pus, or blood.

Why is this? It is because, when distributing the Sangha’s property, that bhikshu managing affairs created difficulties for those who observed the precepts and were worthy of reverence.

O Mahakasyapa! If a bhikshu managing affairs arbitrarily uses or commingles the property of the resident Sangha, the property of the Sangha of the four quarters, or the property of a Buddha stupa, he will undergo great suffering for one kalpa or more than one kalpa. Why is this? It is because he has encroached upon the property of the Three Jewels.

If a bhikshu managing affairs hears of such offenses and knows them to be offenses, yet deliberately gives rise to anger toward those who observe the precepts, I now declare that not even the Buddhas, the World-Honored Ones, can remedy that offense. Therefore, after hearing of such offenses contrary to the Dharma, a bhikshu managing affairs must carefully guard the karma of body, speech, and mind, thereby protecting both himself and others.

O Mahakasyapa! A bhikshu managing affairs should rather eat the flesh of his own body than ever misuse or commingle the property of the Three Jewels to provide robes, bowls, food, or drink.”

At that time, the Elder Mahakasyapa addressed the Buddha, saying: “World-Honored One! This is truly unprecedented. Out of compassion, the Tathagata has taught such a Dharma: for those without a sense of shame and moral dread, he teaches the Dharma concerning the absence of shame and moral dread; and for those who possess shame and moral dread, he teaches the Dharma of shame and moral dread.”