大寶積經

I. THE FIRST DHARMA ASSEMBLY: THE THREE GROUPS OF MORAL DISCIPLINE

(Chinese Text from the First Fascicle through the End of the Third Fascicle)

Thus have I heard: At one time the Buddha was dwelling on Mount Gridhrakuta near the city of Rajagriha. That mountain was lofty and beautiful, and its grasses, trees, flowers, and fruits were all verdant and luxuriant. Devas, nagas, yakshas, pishachas, kinnaras, and others constantly dwelt there.

The mountain was also home to many kinds of animals: lions, tigers, wolves, qilins, elephants, horses, bears, and others.

It had every kind of bird: peacocks, parrots, mynahs, starlings, teals, wild geese, mandarin ducks, jivajivaka birds, and others.

Through the Buddha’s awe-inspiring spiritual power, all the birds and beasts on the mountain were gentle. They did not kill or devour one another but cherished each other with the affection of mother and child.

Agalloch trees, amra trees, kimshuka trees, nyagrodha trees, sandalwood trees, and aloeswood trees grew densely, forming forests.

Beautiful flowers covered the entire mountain. Upon the land grew ati, champaka, patala, varshika, sumana, and yuthika flowers. In the water grew blue, red, yellow, and white lotuses, as well as kala flowers. Their intermingled colors and fragrances made Mount Gridhrakuta both beautiful and fragrant.

At midnight, clouds often covered this mountain. Faint thunder could be heard, and a fine rain gently fell, while water possessing the eight qualities of merit permeated the entire mountain. Within the time needed to milk a cow, the clouds and rain dispersed.

Thereafter, a cool breeze gently wafted, delighting everyone’s body and mind. The mountain bore soft grasses complete in color and fragrance, emerald-green and glossy like the breast feathers of a peacock, fragrant like varshika flowers, and as smooth to the touch as tūla cotton. Thus the ground was yielding and gentle, soothing the feet of those who walked upon it so that they never became sore.

There were many ponds, lakes, and flowing springs on the mountain. In their clear, cool waters grew blue, yellow, red, white, pink, and purple lotuses of every kind. The fragrance of lotuses filled the mountain.

At its summit stood a magnificent great jeweled lotus throne: blue vajra formed its stalk, vaidurya its filaments, Jambu River gold its vast petals, sandalwood its seedpod, and agate its stamens. This jeweled lotus throne was immensely broad and vast.

A billion asura kings always held a billion jeweled mani nets spread above the jeweled throne. A billion naga kings rained down fragrant rain. A billion garuda kings held colored silken streamers in their beaks. A billion kinnara kings gazed upon it with utmost sincerity. A billion mahoraga kings bowed and looked upon it reverently. A billion gandharva kings sang its praises. A billion Sakra kings spread auspicious clouds and scattered many kinds of incense and flowers, together with banners, pennants, and jeweled canopies. A billion Brahma kings bowed in reverent admiration. A billion devas of the Pure Abodes joined their palms and prostrated themselves. A billion wheel-turning kings brought the seven treasures. A billion ocean deities came to pay homage to the jeweled throne.

This jeweled lotus throne was further adorned with innumerable wish-fulfilling jewels: a billion radiant mani jewels shining brilliantly; a billion beautiful mani jewels of pure merit; a billion immaculate universally illuminating mani jewels; a billion resplendent mani jewels of wondrous light; a billion varicolored mani jewels illuminating everywhere; a billion steadfast mani jewels of the Jambu banner; a billion majestic vajra-lion mani jewels; a billion vast sun-treasury mani jewels; a billion mani jewels of inconceivable multicolored light; and a billion wish-fulfilling jewels of inexhaustible adornment. This jeweled lotus throne arose from the Tathagata’s unsurpassed roots of virtue. It was a place cherished in the aspirations of bodhisattvas and appeared everywhere.

This jeweled throne also arose from phenomena that are like illusions, from wholesome karma, from the noncontentious nature of Dharma, and from the dreamlike nature of Dharma. It was sealed with the Dharma of nonactivity. Conforming to the principle of nonattachment, it pervaded all Dharma realms throughout the ten directions. It was fashioned from merit and virtue conforming to the Buddha’s domain.

Even throughout immeasurable asamkhyeya kalpas, one could not completely praise the beautiful form and meritorious adornments of this jeweled lotus throne.

The Blessed One Shakyamuni Buddha sat there cross-legged upon the jeweled throne.

Gathered beside the jeweled throne were eight thousand great bhikshus: the Venerable Kaundinya, the Venerable Ashvajit, the Venerable Vashpa, and the Venerables Mahanama, Udayin, Yashas, Purna, Vimala-Subahu, Gavampati, Uruvilva-Kashyapa, Gaya-Kashyapa, Nadi-Kashyapa, Mahakashyapa, Shariputra, Mahamaudgalyayana, Aniruddha, Subhuti, Revata, Purna-Maitrayaniputra, Upali, Rahula, Nanda, and others. These foremost bhikshus had all awakened to the truth of intrinsic nature and crossed beyond the ocean of the three realms.

They walked in the Tathagata’s practice of emptiness, had forever extinguished the afflictions, and abided in nonabiding. All their doubts regarding the Tathagata had ended. They had entered the ocean of the Buddha’s wisdom and, without being asked, befriended and benefited the world.

They constantly protected all sentient beings and accompanied them closely as friends. They had penetrated the domain of the Buddhadharma. They vowed to protect and uphold the true Dharma of all Buddhas, and had directly entered the Tathagata lineage capable of proceeding toward omniscience.

Eight thousand great bodhisattvas were also assembled. Foremost among them were Bodhisattva Samantabhadra, Bodhisattva Manjushri, Bodhisattva Supreme Wisdom-Wisdom, Bodhisattva Supreme Jewel-Wisdom, Bodhisattva Wisdom of All Languages, Bodhisattva Unattached Wisdom, Bodhisattva Wisdom Above Flowers, Bodhisattva Wisdom Above the Sun, Bodhisattva Wisdom Above the Moon, Bodhisattva Supreme Stainless Wisdom, Bodhisattva Vajra Wisdom, Bodhisattva Wisdom Far from Defilement, Bodhisattva Banner of Light, Bodhisattva Wondrous Lofty Banner, Bodhisattva Jeweled Banner, Bodhisattva Unobstructed Banner, Bodhisattva Flower Banner, Bodhisattva Pure Banner, Bodhisattva Sun Banner, Bodhisattva Majestic Banner, Bodhisattva Stainless Banner, Bodhisattva Universally Illuminating Banner,

Bodhisattva Majestic Power of Dharani, Bodhisattva Jeweled Majesty, Bodhisattva Great Majesty, Bodhisattva Majestic Vajra Wisdom, Bodhisattva Stainless Majesty, Bodhisattva Solar Majesty, Bodhisattva Lunar Majesty, Bodhisattva Majesty of the Mountain of Merit, Bodhisattva Majesty of Wisdom’s Illumination, Bodhisattva Universally Victorious Majesty, Bodhisattva Kshitigarbha, Bodhisattva Akashagarbha, Bodhisattva Lotus Treasury, Bodhisattva Jewel Treasury, Bodhisattva Sun Treasury, Bodhisattva Treasury of Pure Merit, Bodhisattva Dharma-Ocean Treasury, Bodhisattva Universally Illuminating Treasury, Bodhisattva Equal Treasury, Bodhisattva Supreme Lotus Treasury, Bodhisattva Sun Eye, Bodhisattva Pure Eye, Bodhisattva Stainless Eye, Bodhisattva Unobstructed Eye,

Bodhisattva Universally Bright Eye, Bodhisattva Eye of Wisdom and Beneficial Skill, Bodhisattva Vajra Eye, Bodhisattva Jewel Eye, Bodhisattva Space Eye, Bodhisattva Universal Eye, Bodhisattva Celestial Crown, Bodhisattva Mani Crown Illuminating the Dharma Realm, Bodhisattva Wondrous Bodhi Mani Crown, Bodhisattva Crown Illuminating the Ten Directions, Bodhisattva Crown Revealing the Treasuries of All Buddhas, Bodhisattva Crown Transcending All Worlds, Bodhisattva Universally Illuminating Crown, Bodhisattva Shadowless Sovereign Crown, Bodhisattva Crown Upholding the Tathagata’s Lion Throne, Bodhisattva Crown Universally Illuminating the Space of the Dharma Realm, Bodhisattva Brahma-King Topknot, Bodhisattva Naga-King Topknot, Bodhisattva Topknot of the Buddha’s Transformative Images,

Bodhisattva Wondrous Bodhi Topknot, Bodhisattva Mani-King Topknot of the Sound of the Ocean of Vows, Bodhisattva Mani-Jewel Thunder-Voice Topknot Emitting the Tathagata’s Halo, Bodhisattva Topknot Covered by the Mani-Jewel Net Manifested in Space, Bodhisattva Topknot of the Sound of the Tathagata’s Dharma Wheel, Bodhisattva Topknot of the Renowned Wheel-Sound of the Three Times, Bodhisattva Great Light, Bodhisattva Stainless Light, Bodhisattva Jewel Light, Bodhisattva Light Apart from Defilement, Bodhisattva Illuminating Light, Bodhisattva Dharma Light, Bodhisattva Tranquil Light, Bodhisattva Sunlight, Bodhisattva Miraculous Light, Bodhisattva Celestial Light, Bodhisattva Merit Light, Bodhisattva Wisdom Light, Bodhisattva Dharma Radiance, Bodhisattva Light of Spiritual Powers,

Bodhisattva Illuminating Radiance, Bodhisattva Flower Light, Bodhisattva Jewel Light, Bodhisattva Radiance of Awakening, Bodhisattva Brahma Light, Bodhisattva Universally Illuminating Light, Bodhisattva Brahma Voice, Bodhisattva Ocean Voice, Bodhisattva Earth-Roaring Voice, Bodhisattva World-King Voice, Bodhisattva Mountain-King Voice, Bodhisattva Voice of Mountains Striking One Another, Bodhisattva Voice Pervading the Dharma Realm, Bodhisattva Dharma-Ocean Thunder Voice, Bodhisattva Voice Subduing All Maras, Bodhisattva Cloud-and-Thunder Voice of the Principle of Great Compassion, Bodhisattva Voice Ending the Sufferings and Afflictions of All Worlds, Bodhisattva Courage Victorious in Dharma, Bodhisattva Supremely Excellent Courage, Bodhisattva Wisdom-Victorious Courage,

Bodhisattva Courage Victorious as Mount Sumeru of Merit, Bodhisattva Courage of Supreme Merit, Bodhisattva Courage Victorious in Renown, Bodhisattva Courage Victorious in Universal Light, Bodhisattva Courage Victorious in Great Loving-Kindness, Bodhisattva Courage Victorious in Wisdom’s Illumination, Bodhisattva Courage Victorious in the Tathagata Lineage, Bodhisattva Virtue of Light, Bodhisattva Victorious Virtue, Bodhisattva Virtue of Dharma Courage, Bodhisattva Universally Illuminating Virtue, Bodhisattva Dharma Virtue, Bodhisattva Lunar Virtue, Bodhisattva Virtue of Space, Bodhisattva Jewel Virtue, Bodhisattva Virtue of Truth, Bodhisattva Light Virtue, Bodhisattva Wisdom Virtue, Bodhisattva King-Emperor Bala, Bodhisattva Dharma Emperor-King, Bodhisattva Elephant Emperor-King,

Bodhisattva Brahma Emperor-King, Bodhisattva Mountain Emperor-King, Bodhisattva Assembly Emperor-King, Bodhisattva Celestial Emperor-King, Bodhisattva Tranquil Emperor-King, Bodhisattva Immovable Emperor-King, Bodhisattva Supreme Emperor-King, Bodhisattva Sound of Bodhi Tranquility, Bodhisattva Unattached Sound, Bodhisattva Earth Sound, Bodhisattva Great-Ocean Sound, Bodhisattva Sound, Bodhisattva Sound Illuminating Dharma, Bodhisattva Space Sound, Bodhisattva Every Sound, Bodhisattva Cloud-and-Thunder Sound of Roots of Virtue, Bodhisattva Sound Awakening the Original Vow, Bodhisattva Sound Crushing All Mara Armies, Bodhisattva Awakening of Wisdom-Sumeru, Bodhisattva Awakening of Space, Bodhisattva Pure Awakening, Bodhisattva Unobstructed Awakening, Bodhisattva Awakening Opening the Eyes,

Bodhisattva Awakening Illuminating the Three Times, Bodhisattva Jewel Awakening, Bodhisattva Vast Awakening, Bodhisattva Awakening of Universal Light, Bodhisattva Illuminating Awakening of the Principle of the Dharma Realm, and others.

These great bodhisattvas all securely abided in Samantabhadra’s vows and practices. Their deeds rested nowhere, for they extended throughout all Buddha lands. They manifested boundless bodies in transformation, so as to draw near to all Buddhas.

They took immeasurable pure objects as their conditions, so as to comprehend all miraculous transformations of the Buddhas. Their coming and going were immeasurable, for they ceaselessly traveled to the places where Buddhas visibly attained perfect enlightenment. Their radiance was boundless, for in the ocean of true reality they attained boundless wisdom-light.

Throughout boundless kalpas they proclaimed inexhaustible merit, for their eloquence was pure. They were like space, for their wisdom was pure. They relied upon nothing, for they manifested physical bodies according to the inclinations of the world.

They had escaped all obscuration, for they understood that no realm of sentient beings truly exists. Their wisdom was like space, for they cast a net of light throughout the Dharma realm. They were ultimately quiescent, for their minds were utterly serene.

They abided in the domain of the wisdom-nature of all dharanis. They were courageous and fearless in samadhi. Their eyes saw through to the limits of the Dharma realm.

They abided in nonattainment regarding all dharmas, coursed through the boundless ocean of wisdom, had reached the far shore of prajnaparamita wisdom, had attained the perfection of everything in the world, and had mastery of the perfection of right concentration.

Five hundred bhikshunis were assembled together: Bhikshuni Mahaprajapati, Bhikshuni Gautami, Bhikshuni Tranquil, Bhikshuni Utpalavarna, Bhikshuni Yashodhara-Gautami, Bhikshuni Yashodhara, and others.

Five hundred upasakas were assembled. Foremost among them were the upasakas Excellent Majesty, Wisdom Light, Celestial Majesty, Majesty of Renown, Majesty Transcending Renown, Excellent Wisdom, Lunar Virtue, Delight in the Moon, Great Delight, Rahula the Worthy, Great Worthy, and others.

Five hundred upasikas were assembled. Foremost among them were the upasikas Great Light, Excellent Light, Excellent Body, Pleasing Body, Virtuous Worthy, Moonlight, Radiance, Victorious Light, Excellent Eye, and others.

Immeasurable devas, nagas, and members of the eight classes of beings also reverently surrounded and attended the Buddha.

For the great assembly, the Buddha expounded the three forms of moral discipline, the Vinaya treasury of all Tathagatas. He revealed the practices of all bodhisattvas, illuminated the Dharma realm capable of adorning all Buddha lands, destroyed deviant practices, subdued hostile maras, and brought sentient beings joy and awakening.

At that time, the Venerable Mahakashyapa rose, bared his right shoulder, knelt, joined his palms, and addressed the Buddha: “Blessed One, if sentient beings seek to attain the Buddha’s ten powers of wisdom and fearlessnesses, what Dharma should they receive, uphold, and practice? What should they uphold to accomplish the Tathagata’s path and practice? What should they uphold to perfect the merit required to realize unsurpassed perfect enlightenment?”

The Buddha told Mahakashyapa: “Excellent! Excellent, Kashyapa! Your question will bring much peace and benefit to humans and devas. Listen carefully, reflect well, and remember it.

“Kashyapa, if sentient beings seek the Buddha’s powers of wisdom and fearlessnesses, in truth there is not the slightest dharma for them to attain, nor any place of reliance where they may plant roots of virtue.

“Kashyapa, when a bodhisattva seeks unsurpassed perfect enlightenment, if there is anything attained, that is attachment. If there is attachment, one grasps conditioned things outside the Buddhadharma and, beyond conditioned things, grasps the unconditioned. In this way, one becomes attached to the Buddhadharma and regards that attachment as liberation.

When one grasps liberation, one clutches the Buddhadharma firmly and will not release it. Know that such a person is not said to be proceeding toward the unsurpassed path. This person clings to a self within the Buddhadharma and diligently cultivates; thus he is always associated with attachment to self and cannot leave it behind.

Consequently, there are a discriminating subject and a discriminated object, and he is driven by this discrimination. If he follows discrimination in apprehending objects, there is transmigration. When there is transmigration, there is habitual permeation.

When there is habitual permeation, there is deluded conception. When there is deluded conception, there is discrimination, and through discrimination deluded conceptions increase. When deluded conceptions increase, attachments multiply and tranquility grows distant.

When tranquility grows distant, one pursues conditioned objects. When one pursues conditioned objects, one loses peace. This peace is nondiscrimination.

Having lost peace, one constantly enters among conditioned objects. Constantly entering them, one draws near to them. Drawing near, afflictions arise.

When afflictions arise, continuity arises; continuity increases and becomes pervasive. Therefore, all one’s words become deranged and erroneous, and sorrow, distress, and remorse ensue. When remorse arises, one relies upon ignorance and is injured by sorrow and distress.

Yet in truth, within this there is not the slightest dharma upon which one can rely. Nevertheless, a current flows forth from deluded conceptions, and one becomes bound by them. Because of this bondage, deluded conceptions continue.

Thus it is called bondage by deluded conceptions, devoid of reality. Every locus of greed, hatred, and delusion is false: it is increased discrimination, pervasive discrimination, increased attachment, and pervasive attachment. Therefore, one cannot swiftly attain unsurpassed bodhi.

“Kashyapa, what has just been described is called the view born of craving. Even so, no fixed dharma exists that may be called craving; craving exists only because attachment is exceedingly firm. Yet if it is attachment, this craving itself is empty. If attachment arises toward what is empty, there is attachment through craving for a person, attachment through craving for a self, attachment through craving for a sentient being, and attachment through craving for good and evil.

“Kashyapa, such a person discriminates all empty dharmas as not empty and imagines that what is not a thing is a thing. The ‘thing’ spoken of here is bodhi itself. If one regards bodhi as a thing, then because of attachment to self, one is not a bodhisattva. If the attachment here is unobtainable, the attachment there is likewise unobtainable. This is called unreal attachment to self; there is merely the name ‘self.’

“If one can perfect sentient beings, one perfects bodhi. What is called perfecting bodhi? It is precisely being like an illusion.

This ‘like an illusion’ refers to the great self and great conceit. If one makes perception depend upon perception, how is that different from making nonperception depend upon nonperception? If nonperception depends upon nonperception, one is like a madman or a drunkard.

If mad or drunk, one carries suffering in pursuit of suffering. If one carries suffering in pursuit of suffering, all Buddhas say that one runs within the sphere of deranged speech, for such a person engages in excessive mental construction. When mental construction is excessive, arrogance arises.

When arrogance arises, speech arises. When speech arises, further speech proliferates. Because speech proliferates, the Buddha calls such a person a speaker, an instructor, and an upholder.

Thus all dharmas grow from mental construction.

“Kashyapa, clouds gather and spread through space, yet those clouds do not come from any of the ten directions. Clearly understand that such gatherings of clouds do not come from the ten directions. The Tathagata speaks according to truth, meaning, and principle. Because he speaks according to true principle, the Tathagata is called the Truthful Speaker.

“Kashyapa, what is called a gathering of clouds is in fact no gathering, yet it is called a gathering of clouds. Why is it called a gathering of clouds? Because those clouds form a distinct appearance. Through delusion, this appearance is seen as vast, but in truth no real appearance, whether small or great, exists within it. Look at that vast appearance formed by gathered clouds: it is itself no appearance. Since it is no appearance, no gathering of clouds truly exists. Kashyapa, suppose someone said to another, ‘Let us go together and sit in the cool shade.’ A wise person replied, ‘I will not go and sit there.’ The first person said, ‘I did not say that just now; I only spoke of cool shade.’ The wise person replied, ‘The cool shade of which you speak is itself no cool shade!’

“Kashyapa, see how that wise person, while conforming to worldly convention, can nevertheless awaken in this way.

“Kashyapa, the Tathagata knows in accordance with reality the true principle and nature of all dharmas and then freely proclaims it within the great assembly.

“Kashyapa, the Tathagata delights in abiding in nonconformity while within conforming dharmas. What sentient beings grasp as a self is, for the Tathagata, the ultimate truth, because the Tathagata has now fully understood that attachment to self: he knows that sentient beings’ grasping is nongrasping. This is the Buddha’s supreme secret teaching.

“Some foolish people perversely dispute with the Tathagata. Therefore, the Buddha says that the world disputes with the Buddha, but the Buddha never disputes with the world. What is the world?

It is sentient beings themselves. Why are sentient beings called the world? Because the Tathagata fully knows the world in this way, he calls sentient beings the world.

Foolish people understand wrongly and are injured by their erroneous knowledge. Such people constantly believe in and remain within the world, forever following worldly convention. This is called ignorance.

Because they dwell in great darkness, they are said to dwell in the world. If one dwells in the world, greed arises. If greed arises, hatred arises.

If hatred arises, delusion arises. If delusion arises, there is impurity. When impure, one becomes contrary.

Contrary to whom? Contrary to the Tathagata and the shravakas. Having become contrary, one resists.

Through resistance, opposition increases. When opposition increases, one delights in the contaminated. Delighting in the contaminated, the mind seeks it.

Seeking contaminated things, one seeks them everywhere. Seeking everywhere, one knows no contentment. Knowing no contentment, one creates much karma.

Creating much karma, one has many desires. Having many desires, that person becomes submerged in the three realms. Having submerged oneself in the three realms, one causes others to become submerged as well.

Causing others to become submerged, one follows the current and drifts with it. Following and drifting with the current, one goes straight toward death. Going straight toward death, one cannot reach nirvana.

Failing to reach nirvana, one reaches the place of wrongdoing. Reaching the place of wrongdoing, one goes straight to hell.

“Kashyapa, through association with such unwholesome dharmas, the mind becomes angry, malicious, and without concealment. ‘Without concealment’ means failing to contemplate attachment to self. Because one does not contemplate it, one grasps it as a single composite characteristic and thus cannot extinguish self and what belongs to self.

“What is called self? Because of attachment contrary to reality, one creates worldly karma through deluded conceptions within the various destinies. There one clings to the characteristic of self and regards it as self.

“What is called what belongs to self? It is desire itself that is called what belongs to self. When desirable objects unite with the body, a covetous mind arises. When a covetous mind arises, the aggregate of precepts is ruined. Consequently, an unwholesome mind arises toward the possessions of others. Through anger, people despise and slander one another. Taking wealth as one’s own and embracing and guarding it—this is called what belongs to self.

“One who has possessions belonging to self undergoes transmigration. With transmigration comes delusion. With delusion comes slander. With slander comes anger. With anger comes killing and injury. When beings harm one another, they are burned by that harm. Once burned, they burn everywhere. All these faults arise from craving for possessions and are therefore called what belongs to self.

“For these reasons, to speak of what belongs to self is already to revile one’s own body. A deluded person becomes a fool through attachment to self; therefore it is called what belongs to self.

“Kashyapa, if sentient beings have not heard this Dharma yet speak of bodhi and bodhisattva practice, theirs is not true practice. Know that bodhisattva practice is precisely the practice in which there is truly nowhere to practice.

“Kashyapa, if a bodhisattva’s practices are complete, neither deficient nor lacking, pure, exceedingly pure, and universally pure, that bodhisattva may be said to proclaim this great Dharma and may be called powerful, courageous, and diligent. The Dharma spoken by this bodhisattva is like space: it neither accumulates nor becomes obstructed.

“One who acts according to principle, possesses merit, and cultivates well will never act contrary to principle, without merit, or without cultivation.

“You should receive and uphold this Dharma. Do not give rise to attachment within it, for the Dharma spoken by the Tathagata is foremost. Because one of the highest capacity has asked, I explain the supreme Dharma. What is the supreme Dharma? It is freedom from attachment to dharmas.

“Kashyapa, such a bodhisattva fully protects the initial pure precepts, is not arrogant, does not commit the deeds of immediate retribution, does not violate bhikshunis, and does not frequent householders’ homes. He does not kill, steal, engage in sexual misconduct, speak falsely, speak frivolously, speak divisively, or speak harshly, and he abandons greed, hatred, and wrong views. This bodhisattva neither torments himself nor others, does not consort with objects of desire or indulge in sensual pleasure, neither gambles nor urges others to gamble.

He never associates with hermaphrodites, visits prostitutes, widows, or maidens, or approaches another man’s wife. Nor does he associate with bird-catchers, fishermen, hunters, or chandalas. He does not quarrel or clasp hands with drinkers of intoxicants.

The bodhisattva keeps far from these things as one avoids a mad dog or murderer. Yet because he possesses loving-kindness, he never gives rise to even one evil thought toward any of those from whom he keeps apart.

“There are twenty situations a bodhisattva must avoid. A bodhisattva keeps apart from women and does not jest with them, use coarse or vulgar speech with them, or debate and dispute with them. Regarding parents and the Three Jewels, he avoids the fault of disrespect. He does not teach the Dharma to a group of fewer than twenty women unless a man is present. He never attends an assembly where bhikshunis teach the Dharma, nor should he visit bhikshunis. He does not write letters to women. If he carries a letter to a woman on someone else’s behalf, he must give it to her husband rather than directly to the wife.

“He never accepts a private invitation from relatives, regardless of the occasion. He never gives rise to a lustful thought before a woman, even for an instant. Nor should he leave his dwelling to converse with a woman in a secluded place.

He does not travel the same road with a bhikshuni. He does not accept robes offered by a bhikshuni, except when teaching Dharma to the fourfold assembly. When a robe is offered, he should first regard himself as the earth receiving an object and only then accept it; he should not look particularly at the donor’s face.

If he hears that a bhikshuni has urged someone to offer him a robe, he should not accept it. If a bhikshuni invites him for food or drink, he should not accept even when ill, much less when well. If a widow invites him to a meal and the requisite number of Sangha members is incomplete, he should not accept.

Nor should he enter an assembly of bhikshunis. He should not summon a bhikshuni. If a bhikshuni comes and calls to a bodhisattva, he should fold his arms, raise his head, turn his back, and leave.

If, while the bodhisattva teaches the Dharma, a bhikshuni comes and bows at his feet, he should not move his feet, and his eyes should look directly at his two hands.

“A bodhisattva should not cultivate diligence only with the body; the mind must also diligently maintain right mindfulness. Toward all conditioned objects, he should not give rise to greed or hatred. He should make a steadfast vow to seek omniscience. Having heard this Dharma, he must have faith and diligently cultivate and study it.

“Kashyapa, if a good man or good woman wishes to proceed toward the bodhisattva vehicle but, upon first hearing this Dharma, lacks sincere, deep, and firm faith, that person can never attain unsurpassed perfect enlightenment. The fruit of bodhi is realized through cultivation and study; it cannot be realized without them. If bodhi could be attained without cultivation, cats, rabbits, and the like ought also to attain it.

Bodhi can be attained only through right practice. If it could be attained without right practice, then spoken words and sounds ought also to attain bodhi. Even if all sentient beings in the great trichiliocosm surrounded one sentient being for hundreds of thousands of kalpas and told him, ‘You should become a Buddha!

You must become a Buddha!’ while continuously proclaiming, ‘You will attain Buddhahood! You will attain Buddhahood!’ without interruption, they still could not produce even the initial resolve for bodhi in him, much less enable him to realize the unsurpassed fruit of Buddhahood.

“Kashyapa, sentient beings who cultivate and learn this practice deserve to be called rare. The appearance of a Tathagata in the world is extremely difficult to encounter. In the final age of the Dharma after my nirvana, when you too have entered nirvana and the devas no longer believe or offer protection, many sentient beings will hear of the Buddha’s merit and arouse the resolve for bodhi.

Some bhikshus, though they have aroused the resolve for bodhi, will still commit the twenty faults described above. Kashyapa, at present learned bhikshus dwell in secluded places or villages and diligently cultivate the true Dharma. In the future final age of the Dharma, however, bhikshus dwelling in secluded places or villages will instead commit faults: they will assemble with bhikshunis to discuss, question, and answer one another concerning the meaning of the Dharma.

Most of these bhikshus and bhikshunis will give rise to defiled thoughts; few will give rise to thoughts of Dharma.

“Kashyapa, observe how such people acquire the name ‘bodhisattva’ yet fall into extremely dangerous circumstances leading straight to the evil destinies.

“In that final age of the Dharma, they will first approach one another because of conditions connected with the Dharma. Seeing each other frequently, the fire of desire will begin to smolder in their hearts, and they will move their lips to express lustful thoughts. At first, as disciples, they will approach respectfully regarding the other as an acharya.

Thereafter, they will send people with greetings and inquiries, then gradually arrange meetings in roads and lanes. Next, while in the monastery, they will stand at a distance and exchange glances. As they come and go, they will inquire after each other and form relationships as brothers and sisters.

Because they meet frequently, defiled thoughts will arise. Once defiled thoughts have arisen, they will commit impure acts together. After committing impure acts, they will address one another using terms contrary to pure conduct.

Thus they will retreat from the resolve for bodhi, lose wholesome fruits, grow distant from nirvana, abandon the Buddha, turn against the Dharma, and become weary of the Sangha. In secluded places, such people will give rise to thoughts of desire, hatred, and harm. They will possess neither the bodhisattva’s supreme karma nor the four pure practices.

“Just as bodhisattvas now diligently cultivate pure conduct, so in the future final age of the Dharma many will instead give rise to desire, anger, and harmfulness and abide among those who engage in evil, thievish, and deceitful practices.

“Kashyapa, observe how, in the future, those who destroy the precepts will hear this sutra and immediately slander it. Some who have abided by the precepts, practiced giving, and aroused the resolve for bodhi will later hear this sutra and likewise turn to slander it.

“Kashyapa, in the future, if wise practitioners of pure precepts who uphold the true Dharma recognize bhikshus who do not practice in accordance with the Dharma as taught in this sutra, they should immediately keep away from them, for such bhikshus possess no love or reverence for the true Dharma.”