發覺淨心經

At one time, the Bhagavan was wandering in the Deer Park, the dwelling place of the seers, near the city of Varanasi, together with a great assembly of one thousand bhiksus and a congregation of five hundred bodhisattvas. Among them were many whose faculties had not yet matured, who had few roots of goodness and many karmic hindrances.

At that time, among that congregation of bodhisattvas were also bodhisattvas who greatly delighted in worldly affairs, enjoyed conversation, enjoyed sleeping and resting, enjoyed miscellaneous activities, enjoyed frivolous discourse, and delighted in attachment. Their various literary activities distracted them and were not conducive to the practice of meditation. They were indolent and lethargic in performing wholesome deeds, impaired their practice of diligence, lost right mindfulness, and constantly engaged in distracted conduct without realizing it.

At that time, a great bodhisattva named Maitreya was seated in that assembly. Knowing that those bodhisattvas conducted themselves in this manner, he thought: “These bodhisattvas are diminishing the factors of the Path. I must now admonish them so that they may recollect the aspiration for the Path that they have aroused.” After the great bodhisattva Maitreya had thought thus, he emerged from meditation in the evening and went to where the bodhisattvas were. Upon arriving, he comforted and encouraged them, gladdening them and causing them to wish to hear the Dharma. He then said to those bodhisattvas:

“Venerable ones! Surely your factors of enlightenment have not diminished?” After the bodhisattva Maitreya asked this, those bodhisattvas said to him:

“Venerable Maitreya! Our factors of the Path have only diminished and have not increased. Why is this? Because our minds are filled with doubts as to whether or not we shall attain Buddhahood; whether or not we shall fall into states of degeneration; and whether or not roots of goodness will arise within us. Having given rise to such unwholesome thoughts, we abide in those notions.”

After they had spoken thus, the bodhisattva Maitreya said to that congregation of bodhisattvas:

“Venerable ones! We may now go together to the Buddha, the World-Honored One, the Tathagata, the Worthy One, the Perfectly Enlightened One. That World-Honored One knows and understands all things, is unobstructed in liberation, is fully endowed with knowledge and vision, and skillfully knows the mental conduct of all sentient beings. He will teach you the Dharma in accordance with your mental conduct.”

Thereupon, those sixty bodhisattvas went together with the bodhisattva Maitreya to where the Buddha was. Upon arriving, they prostrated themselves with their five limbs touching the ground and bowed their heads at the Buddha’s feet. Before they could rise, they began to weep bitterly, their tears falling like rain. The bodhisattva Maitreya bowed his head at the Buddha’s feet and sat to one side.

The World-Honored One then said to the bodhisattvas:

“Good men! You should rise. Do not weep, do not lament, and do not give rise to sorrow! In past lives you created these karmic hindrances. At that time, you joyfully and gleefully reviled, insulted, and harmed others. You did not believe in karmic retribution, could not discern the bondage caused by karmic hindrances, and did not accord with what is wholesome.”

Thereupon, those sixty bodhisattvas bared their right shoulders, knelt with their right knees touching the ground, joined their palms toward the Buddha, and said:

“Excellent, World-Honored One! We beseech you to explain and distinguish our karmic hindrances so that we may purify our own minds and never create them again.”

After those bodhisattvas had spoken thus, the Buddha said to them:

“Good men! In the past, you renounced the household life and studied the Path within the teaching of the Tathagata Krakucchanda. After going forth, you were heedless regarding the precepts within the discipline; you were also heedless regarding extensive learning; and the merits of your dhutanga practices all diminished.

At that time, there were two bhiksus who were Dharma masters. Because of gain and reputation, you falsely accused them of sexual misconduct. You were jealous and miserly toward the households of their donors and friends.

You also disrupted and estranged the benefactors and friends of those two Dharma masters, speaking divisively, humiliating, and reviling them, thereby causing them to give rise to doubt, preventing faith from arising, and weakening the faith they possessed. You spoke of unwholesome matters. At that time, when sentient beings gave rise to reverence and faith and followed those two Dharma masters, you caused them to sever their roots of goodness and created obstacles for them.

“Because of these karmic hindrances, you fell into the Avici Hell for sixty-two hundred thousand years. You then fell into the Hoat Hell for forty thousand years; into the Black Rope Hell for twenty thousand years; and into the Hot Hell for eight hundred thousand years. After exhausting your lifespan there, you regained human bodies, but for five hundred lifetimes you lived in blindness and darkness.

Because of these karmic hindrances, wherever you were born, you were benighted and ignorant, forgot your original aspiration, had your roots of goodness obstructed, and possessed diminished power and dignity. People kept their distance from you. You were constantly despised, hated, rejected, humiliated, and disparaged by others.

You were often born in remote regions, poor and lowly, into families of inferior status. You had little gain and little reputation, received neither respect nor offerings from others, and were not held in esteem. Everyone detested and disliked you.

“After relinquishing your present lives, five hundred years later, when the true Dharma has perished, you will again be born into families of inferior status in lands inhabited by wicked people. You will be poor and lowly and disparaged by others. You will forget your original aspiration, take no delight in roots of goodness, and constantly encounter obstacles. Although you may briefly encounter light, you will again become blind. After five hundred years there, all your karmic hindrances will finally be extinguished. You will then be born in the Land of Ultimate Bliss of Amitabha Buddha. At that time, the Tathagata of that land will bestow upon you the prediction of anuttara-samyak-sambodhi.”

When the sixty practitioners of the bodhisattva vehicle heard this, tears filled their eyes. Fearful, with their hair standing on end, they joined their palms toward the Buddha and said:

“World-Honored One! If, from the past until now, we have given rise to anger or committed offenses against practitioners of the bodhisattva vehicle, or have ourselves created any other karmic hindrances, today, before the World-Honored One, we confess and repent of them all. World-Honored One! We now make these truthful vows before the Tathagata.

“World-Honored One! From this day onward, if we expose and speak of the faults committed by a practitioner of the bodhisattva vehicle, then we shall have deceived the Tathagata.

“World-Honored One! From this day onward, if we become arrogant toward a practitioner of the bodhisattva vehicle and speak of that person’s faults, whether true or false, then we shall have deceived the Tathagata. World-Honored One! From this day onward, if we mock, defame, or disdain a practitioner of the bodhisattva vehicle, then we shall have deceived the Tathagata.

“World-Honored One! From this day onward, if we see a practitioner of the bodhisattva vehicle, whether a householder or one who has gone forth, enjoying the karmic rewards of the five desires, wealth, honor, and happiness, and we give rise to disbelief, seize upon that person’s faults, fail to give rise to a mind of reverence, and do not regard that person as a teacher, then we shall have deceived the Tathagata.

“World-Honored One! From this day onward, if we cause physical or mental distress to relatives or beggars who have a karmic connection with a practitioner of the bodhisattva vehicle, then we shall have deceived the Tathagata.

“World-Honored One! From this day onward, if we speak harsh words to or revile a practitioner of the bodhisattva vehicle, then we shall have deceived the Tathagata.

“World-Honored One! From this day onward, if, during the three periods of the day and the three periods of the night, we fail to pay homage to all practitioners of the bodhisattva vehicle, then we shall have deceived the Tathagata.

“World-Honored One! From this day onward, if, in order to uphold these vows, we are unwilling to relinquish even our own lives, then we shall have deceived the Tathagata.”

World-Honored One! From this day forward, if we conceive ourselves superior to followers of the śrāvaka vehicle or the pratyekabuddha vehicle, become arrogant, and disparage them, then we are deceiving the Tathagata.

World-Honored One! From this day forward, when traveling, if we do not cultivate a humble mind like that of a Chandala or a dog, then we are deceiving the Tathagata.

World-Honored One! From this day forward, if we praise ourselves and disparage others, then we are deceiving the Tathagata.

World-Honored One! From this day forward, if, upon becoming fearful of a place of anger and contention, we do not depart from that place by a hundred yojanas as swiftly as the wind blows, then we are deceiving the Tathagata.

World-Honored One! From this day forward, if we fail to honor and revere those who uphold the precepts, or fail to praise those of great learning, those possessing the merit of the dhuta practices, those who attend to their duties, and those possessing other virtues, then we are deceiving the Tathagata.

World-Honored One! From this day forward, if we do not conceal our virtues and disclose our own faults, then we are deceiving the Tathagata.

At that time, the World-Honored One praised those sixty practitioners of the bodhisattva vehicle:

Excellent! Excellent! Good men, you have spoken these vows well and have been able to awaken yourselves and make these noble aspirations! By abiding in this manner, you will completely extinguish all karmic hindrances and attain pure roots of goodness.

The World-Honored One then addressed the great bodhisattva Maitreya:

Maitreya! Any bodhisattva who wishes to purify karmic hindrances should make these vows.

At that time, the great bodhisattva Maitreya again addressed the Buddha:

World-Honored One! Can good men and others like them who uphold these vows bring them to perfect fulfillment and attain non-retrogression?

The Buddha told Maitreya:

There are bodhisattvas who practice and uphold these vows. Such good men and good women would rather relinquish their lives than allow them to become deficient, nor will they retreat from or abandon this practice.

The bodhisattva Maitreya again addressed the Buddha:

World-Honored One! How many dharmas must practitioners of the bodhisattva vehicle possess so that, during the five hundred years after the true Dharma has perished, they will not suffer harm but will attain liberation?

The Buddha told Maitreya:

They must possess four dharmas so that, during the five hundred years after the true Dharma has perished, they will not suffer harm but will attain liberation.

What are these four dharmas?

They are: not seeking the faults of others; not exposing even the transgressions committed by practitioners of the bodhisattva vehicle; not giving rise to greed or miserliness toward friends and benefactors; and abandoning harsh speech. Maitreya! Practitioners of the bodhisattva vehicle who possess these four dharmas will, during the five hundred years of the future age, not suffer harm but will attain liberation.

At that time, wishing to restate this meaning, the World-Honored One spoke this verse:

Do not look perversely upon the faults of others;

Do not proclaim whether others are right or wrong.

Abandon every form of coarse and harsh speech;

Live in poverty and cling to no one's household.

There are also four dharmas by which, during the five hundred years after the true Dharma has perished and the community of bhikshus has fallen into corruption, practitioners of the bodhisattva vehicle will not suffer harm but will attain liberation. What are these four dharmas? They are: not associating with people, but withdrawing from them; staying far from crowds; constantly practicing in secluded places; and disciplining oneself in accordance with these principles. Maitreya! Practitioners of the bodhisattva vehicle who possess these four dharmas will, during those five hundred years after the true Dharma has perished, personally remain unharmed and peacefully attain liberation.

At that time, the World-Honored One spoke this verse:

Dwell in seclusion, far removed from clamor;

Do not associate with bhikshus devoid of Dharma.

Practice in solitude, as praised by the Buddha;

Through freedom from craving for gain, attain nirvana.

Therefore, Maitreya Bodhisattva, those who, during the five hundred years to come, wish to remain unharmed, be liberated from all karmic hindrances, and escape such circumstances should not frequent noisy places. They should dwell in tranquil forests and gardens, remain apart, and not associate with people. They should constantly admonish themselves not to seek the faults of others, delight in tranquility, live in accord with the perfection of wisdom, arouse loving compassion for all sentient beings, and teach them the Dharma without seeking recompense.

At that time, the World-Honored One told the bodhisattva Maitreya:

Good man! One who bestows the Dharma without seeking reward, without attachment to material gain or reputation, and teaches the Dharma solely for the sake of others possesses twenty merits. What are these twenty merits?

They are: attaining right mindfulness of wholesome states; attaining wholesome right intention; attaining firm resolve; attaining abundant wisdom; realizing the supramundane perfection of wisdom; coming to have few desires; extinguishing anger; eliminating delusion; giving all evil māras no opportunity to exploit; being kept in mind and protected by the Buddhas; being protected by nonhuman beings; being aided by devas; being beyond harm from all enemies; having one's relatives remain unharmed by others; having one's words trusted by everyone; attaining fearlessness; always being joyful wherever one goes; being continually praised by the wise; and being remembered by others for constantly practicing the gift of Dharma.

Maitreya! These are the twenty merits of one who teaches the Dharma without seeking reward, relinquishes material gain and reputation, does not seek clothing or food and drink, places the benefit of others foremost, and constantly practices the gift of Dharma.

Furthermore, Maitreya! When a bodhisattva bestows the Dharma upon others without attachment to material gain or reputation and places their benefit foremost, he possesses twenty merits. They are: eloquence not yet arisen will arise, and eloquence already arisen will not be lost; he will attain dharani; he will attain esoteric conduct; without exerting great effort, he will universally benefit all beings; with little effort, he will accomplish great benefit; sentient beings will draw near, make offerings, and show reverence; he will constantly receive offerings; he will attain the mysteries of body, speech, and mind; he will transcend the evil destinies and all fears; at the end of his life, his heart will be joyful; he will speak in accordance with the true Dharma;

he will be able to overcome the arguments of others; he will possess great majestic virtue; sages will revere him, how much more ordinary people; his faculties will be incomparably perfected; his body and mind will be fully endowed; he will attain the Dharma of tranquility and insight; he will be able to accomplish what is difficult to accomplish; his diligence will never diminish; he will preserve the true Dharma and swiftly pass beyond the stage of non-retrogression; and he will abide freely in all practices.

Maitreya! Consider how many ignorant practitioners of the bodhisattva vehicle there will be in the future age after five hundred years who, when practicing the gift of Dharma, joyfully seek reward rather than remaining free of expectation. With such thoughts, they teach the Dharma to others. They practice the gift of Dharma in order to increase the number of their associates and receive what they seek. They further think: “How can I cause monastics and laypeople to give rise to pure faith so that they will offer me the necessities I require, such as clothing, food and drink, bedding, medicines, and so forth?” Because of these causes and conditions, they teach the Dharma to others.

Maitreya, suppose there were the carcass of a snake, the carcass of a dog, or a human corpse, foul-smelling, filthy, putrid, decaying, and impure, which everyone detested and avoided. So too, Maitreya, in the future age, Dharma teachers will teach the Dharma to others only in pursuit of rewards. If they receive no material gain, they will become disheartened and distressed, grow weary, and depart, thinking: “We have gained nothing.

Giving the Dharma in this way yields no profit. Since they have given us neither clothing, food and drink, nor bedding, why should we endure such hardship?” Thus will they think. Such persons will attach great importance to offerings and service for their own support and for maintaining their attendants and disciples, but not for the sake of the Dharma.

They will do nothing at all to benefit others, yet with deceitful words will present themselves as though teaching and guiding people: “With loving-kindness and compassion, I gather beings in accordance with the Dharma. I do not act for material gain, but solely for their benefit; therefore, I go to cities, towns, villages, and royal palaces to teach, transform, and bring beings to maturity.” Although they speak such words, inwardly they seek only various kinds of clothing, food and drink, bedding, medicines, and so forth.

Maitreya, I do not say that those who seek material possessions give the Dharma purely. Why? Because whoever seeks recompense does not give the Dharma impartially.

Maitreya, I do not say that those who seek recompense teach, transform, and bring beings to maturity. Why? Because it is impossible for those who have not yet brought themselves to maturity to bring others to maturity.

Maitreya, I do not say that those who value affectionate service, bodily support, and the acquisition of possessions act for the benefit of others. Why? Because such service merely brings pleasure to their own bodies; it cannot gather a community and establish it in cultivation.

Maitreya, I do not say that those who deceitfully claim to be virtuous are dwelling in seclusion.

Maitreya, I do not say that those of meager merit are practitioners of few desires.

Maitreya, I do not say that those who seek only delicious food are practitioners of almsround.

Maitreya, I do not say that those who lack offerings are practitioners of contentment. I do not say that those who seek fine clothing are wearers of rag-robes. I do not say that those who, knowing neither the monastic nor the lay path, dwell alone are free from mixed practices.

I do not say that those skilled in flattery and deviousness have encountered a Buddha appearing in the world. I do not say that those who seek out the shortcomings of others can accord with the true Dharma. I do not say that those filled with anger uphold the precepts purely.

I do not say that those who are conceited and arrogant are learned. I do not say that a good companion is necessarily a master of the Vinaya. I do not say that those whose deportment is impure are skilled and reverent teachers of the Dharma.

I do not say that those who engage in embellished speech and jesting are masters skilled in expounding the Dharma. I do not say that those attached to household affairs are guides in pure conduct. I do not say that those who give in pursuit of merit expect no recompense.

I do not say that those who seek repayment of kindness are skilled in the means of gathering beings. I do not say that those who seek offerings and renown are inwardly pure. I do not say that those who lack faith and indulge in many discriminations have truly gone forth.

I do not say that those who readily believe and follow the teachings of others are skilled in upholding the precepts. I do not say that those who lack reverence for the teachings delight in hearing the Dharma. I do not say that those attached to worldly scriptures and incantations delight in the Dharma.

I do not say that those who do not believe in the emptiness of dharmas attain liberation. I do not say that those who are defiled by attachment cultivate purely. I do not say that those attached to practices have fulfilled the factors of enlightenment.

I do not say that those who abide in attainment realize wisdom. I do not say that the weak and timid have perfected patience. I do not say that those who have never been offended by others have donned the armor of patience.

I do not say that those whose innate nature has few afflictions possess pure morality. I do not say that those who speak much practice in accordance with the teachings. I do not say that those who delight in talking are single-minded.

I do not say that those who delight in establishing worldly enterprises do not cause the true Dharma to decline. I do not say that those whose minds are pure will fall into evil destinies. I do not say that those who act according to wisdom act wrongly.

I do not say that those who act in accordance with skillful means are flattering and devious. I do not say that those who seek neither fame nor gain speak falsely. I do not say that those who do not engage in disputation slander the Dharma.

I do not say that those who delight in protecting the true Dharma cherish their bodies and lives. I do not say that those who are fearful arouse diligence.

Maitreya, such transgressions as flattery, deviousness, delusion, and greed will arise in this way. In the future age, after five hundred years, those of the bodhisattva vehicle will fall into these evil practices; therefore, they must guard themselves well!

At that time, the great bodhisattva Maitreya addressed the Buddha:

“World-Honored One, will only these sixty bodhisattvas possess karmic obstructions in the future age after five hundred years, or will other bodhisattvas possess them as well?”

The Buddha said: “Maitreya, after five hundred years, there will also be other bodhisattvas bound by karmic obstructions. Among them, some will completely eliminate their karmic obstructions, while others will cause their karmic obstructions to increase.

“Furthermore, Maitreya, at that time, among these five hundred bodhisattvas there will be twenty whose karmic obstructions are few and subtle. In the future age after five hundred years, they will be born in villages, towns, cities, and countries beset by dangers, into families of great wealth and distinction. They will be intelligent and wise, skilled in means, gentle and compliant in mind, highly influential, and of vast benefit.

They will be handsome and pleasing, eloquent and skillful, yet conceal their virtues. They will abide in the meritorious dhutanga practices. Throughout innumerable hundreds of millions of asamkhya kalpas, they will have cultivated unsurpassed perfect enlightenment, protected the true Dharma, and relinquished their bodies and lives.

They will dwell in secluded places far from villages, seeking neither fame nor gain. They will always delight in diligently entering the stream of worldly life. They will be skilled in discourse and thoroughly versed in worldly texts.

Hearing little, they will understand much. They will skillfully know the methods of contemplation and fully attain eloquence. Skilled in discernment, they will answer questions according to their meaning and principle.

They will attain unobstructed eloquence and also attain inexhaustible dharani. When expounding the Dharma to the fourfold assembly, through the Buddha’s awe-inspiring spiritual power and protection, they will themselves be able to explain the scriptures spoken by the Tathagata, namely: Sutra, Geya, Vyakarana, Gatha, Udana, Nidana, Avadana, Itivrttaka, Jataka, Vaipulya, Adbhuta-dharma, and Upadesha.

“Maitreya, at that time, these twenty bodhisattvas skilled in means will receive this Dharma text, together with immeasurable hundreds of thousands of scriptural passages, from their upadhyayas and acharyas. They will be able to recite, retain, explain, and expound them all. By reciting this Dharma text, those good men will harbor no doubts concerning the various kinds of eloquence, but will embrace them and abide securely in them.

“Furthermore, Maitreya, at that time there will also be bodhisattvas lacking skillful means, whether laypeople or monastics. They will neither accept nor uphold the teachings expounded by those Dharma teachers who protect the true Dharma, teach the practice of the Dharma, and possess genuine conduct. Instead, they will belittle and ridicule them, saying: ‘You yourselves fabricated this teaching. These passages of Dharma were not spoken by the Tathagata. You arbitrarily assembled, composed, and embellished these words, only creating further complications. We have no reverence for this teaching, nor do we give rise to faith or delight in it; it is difficult to encounter.’

Maitreya! At that time, many beings will slander this Dharma, undermine this Dharma, and refuse to accept and uphold this Dharma; they will regard it as though it were the playful antics of a mischievous child toward his companions. They will say: “Those bhiksus do not rely upon the sutras and do not rely upon the Vinaya when expounding the Dharma”; and they will tell everyone, “Do not give rise to rare and reverent faith; this is not the true Dharma.”

Maitreya! They are foolish people, unaware that all wholesome words now existing were spoken by the Tathagata. Those people, being controlled by Mara, will slander the teachings expounded by Dharma masters. They will thereby create the causes and conditions for the karma of slandering the Dharma, and because they create the causes and conditions for the karma of slandering the Dharma, they will fall into the evil destinies. Therefore, Maitreya, bodhisattvas who wish to protect and uphold the true Dharma must devise skillful means to conceal their own virtues. They must protect beings who possess the requisite practice and not allow them to conceive obstructive thoughts.

At that time, the great bodhisattva Maitreya addressed the Buddha:

“How rare, O World-Honored One, Bhagavat! The bodhisattvas of that time, lacking wisdom and not seeking eloquence, will distrust the Dharma taught by others. From whom, then, should they seek to produce roots of virtue and dharanis for their own protection?

Otherwise, when they are in the presence of Dharma masters who uphold the Dharma, they will give rise to slanderous thoughts and produce defilement. World-Honored One! It is as though a thirsty man wishing to drink water were to approach a spring, pond, lake, or well, but before drinking he first threw excrement into it.

Having thrown in the excrement, he then wished to drink the water; yet, smelling the stench, he recoiled in disgust and would not drink. He would not consider that he himself had polluted it, but would instead blame the water for producing that filth. So it is, World-Honored One, with those foolish people.

They constantly seek the Dharma and wish to understand the practice of the Dharma, but first they search for flaws in another person’s teaching. Then, when they return to hear the Dharma, they disparage the Dharma master and the Dharma master’s discourse, just as that foolish man disparaged the spring, pond, lake, or well as filthy. A bhiksu who upholds the Dharma should understand this: if anyone is able to expound the Dharma in this way, one should know that it is entirely through the awesome spiritual power of the Buddha.

“Thus, World-Honored One, some five hundred years hence, ignorant bodhisattvas will defile this Dharma and the bhiksus who uphold it, and then will wish to drink the flavor of Dharma in their presence. They will not recognize this as their own fault, but will instead slight and disparage the Dharma masters, publicly proclaim the faults of the Dharma masters, defile themselves by searching for the faults of others, grow weary and disgusted, and then wish to abandon them.”

At that time, the World-Honored One praised the bodhisattva Maitreya:

“Excellent! Excellent, Maitreya! What you have said is very good! If a person habitually searches for the faults of others, one should know that he himself has not yet become free from all faults.

“Maitreya! There are four causes and conditions by which all eloquence spoken by the Buddhas should be recognized as such. Maitreya! There are also four causes and conditions by which one should recognize that the four kinds of eloquence accord with everything spoken by all Buddha-Tathagatas, while eloquence condemned by all Buddha-Tathagatas is not accepted by them.

“Maitreya! What are the four causes and conditions by which one should recognize what the Buddhas have spoken?

“Maitreya! Such eloquence conveys complete meaning, not incomplete meaning; it contains the complete Dharma, not an incomplete Dharma; it brings afflictions entirely to an end and does not increase afflictions; it proclaims the virtues of nirvana and reveals the faults of samsara. Maitreya! These are the four kinds of eloquence spoken by the Buddhas, and they should be recognized as such!

“Maitreya! If any bhiksu, bhiksuni, upasaka, or upasika is harmoniously endowed with these four kinds of eloquence, that person is able to expound the Dharma eloquently. If any good man or good woman draws near to that person, they should regard that person as they would the Buddha or a teacher, in order to hear the meaning of the Dharma. Why is this? Maitreya! Whatever that person says was spoken by the Tathagata. It should be understood in this way!

“Maitreya! If anyone slanders these four kinds of eloquence, claiming that they were not spoken by the Buddha, fails to give rise to reverence and respect, and moreover becomes jealous of that person, then he slanders the eloquence spoken by all Buddha-Tathagatas. Having slandered the Dharma, he further creates the karma of destroying the Dharma; and after creating the karma of annihilating the Dharma, he will fall into an evil destiny. Therefore, Maitreya, a good man who possesses faith and wishes to distance himself from the karmic obstacles of destroying the Dharma must not hate the Dharma because he hates a person; nor, because he dislikes a person, may he fail to give rise to a joyful desire to draw near to that Dharma.

“What kind of eloquent discourse is condemned and rejected by the Buddhas?

“Maitreya! There is a kind of eloquent discourse that brings no benefit, does not rely upon the true Dharma, increases afflictions rather than ending them, increases samsara, and does not praise the beneficial virtues of nirvana.

“Maitreya! Such eloquent discourse is rebuked and rejected by all Buddhas.”

At that time, the bodhisattva Maitreya addressed the Buddha:

“World-Honored One! If eloquent discourse that increases samsara is not the Buddha’s eloquence, why does the World-Honored One speak of the afflictions as benefiting bodhisattvas and moreover praise wandering through samsara as a means of perfecting the factors of bodhi? Could eloquence such as this not have been spoken by the Tathagata?”

The Buddha said to Maitreya:

“What do you think? It was because these afflictions perfect the factors of bodhi and benefit bodhisattvas that this was taught; and wandering through samsara was therefore praised. Does this accord with the meaning or not accord with the meaning? Does it accord with the Dharma or not accord with the Dharma?”

“World-Honored One! If someone were to state decisively that it accords with both the meaning and the Dharma, that statement would be right speech.”

The Buddha said to Maitreya:

“For that reason, you should know that all words spoken by the Buddhas are the Buddha’s eloquence. It should be understood in this way. If someone says that the afflictions perfect the factors of bodhi, and says that praising wandering through samsara for the benefit of bodhisattvas does indeed benefit bodhisattvas, why is this so? Maitreya! It is because bodhisattvas should know those afflictions in accordance with reality. Such bodhisattvas do not incur offenses through those afflictions, because they have attained mastery of the meaning and have also attained mastery of the Dharma. This is the skillful means of bodhisattvas; that state is not the state of sravakas or pratyekabuddhas.

“Maitreya! If an affliction brings no benefit, is not a cause or condition for perfecting the factors of bodhi, and is not a cause of roots of virtue, then a bodhisattva need not cherish body or life for its sake (?) and must not follow that affliction. Why is this? Maitreya! It is because bodhisattvas who have attained the power of wisdom possess extraordinary objects of engagement and perceive that afflictions are bound to conditioned phenomena.”

The bodhisattva Maitreya addressed the Buddha:

“World-Honored One! As I understand the meaning of what the Buddha has taught: if a bodhisattva does not wish to create karmic obstacles, wishes to eradicate karmic obstacles completely, wishes to remain without deficiency or impairment, and wishes to attain liberation, then in the future he must have faith in the bodhisattva practice and contemplate it; he must not search for the faults of others, but must constantly seek virtuous qualities and seek what is right.”

The Buddha said:

“So it is! So it is, Maitreya! In a later age, that bodhisattva must contemplate the bodhisattva practice and should understand skillful means. Why is this? It is only through the wisdom of skillful means that one can practice as a bodhisattva, yet skillful means are difficult to comprehend.

“Maitreya! It is as though a stream-enterer, while appearing to engage in the practices of an ordinary being, nevertheless manifests the state of a stream-enterer, and thus possesses a distinctive condition different from that of ordinary beings. The faults of desire, anger, and delusion committed by ordinary beings will cause them to fall into evil destinies, whereas the faults of the noble sravakas will not cause them to fall into evil destinies. It should be understood in this way.”

Maitreya, so it is. Because bodhisattvas who practice wisdom have not yet been able to eradicate all defiled habitual tendencies, their stage differs from that of beginning bodhisattvas. Why is this? Because their minds do not abide in the fetters, whereas ordinary beings are defiled by and attached to the fetters. Because of their delusion, ordinary beings cannot understand liberation.

Maitreya, although bodhisattvas who practice wisdom may have grave offenses, through the power of wisdom they extinguish them entirely, like ashes, and do not thereby fall into the evil destinies.

Maitreya, suppose a fire were blazing and a large piece of firewood were thrown into it. As more and more firewood was cast into the flames, the fire would blaze ever more fiercely and could not be extinguished. So it is, Maitreya. When the fire of wisdom of bodhisattvas who practice wisdom blazes forth, and conditioned afflictions are cast into that fire of wisdom, the fire of wisdom thereby burns ever more fiercely and cannot be extinguished. This is due to the power of wisdom. Therefore, you should know that the practices of those bodhisattvas who practice wisdom are difficult to comprehend.

At that time, Bodhisattva Maitreya addressed the Buddha:

“World-Honored One, when beginning bodhisattvas who have not yet attained the power of wisdom leave home and go forth, which dharmas must they distance themselves from, and which dharmas should they draw near to? By drawing near to those dharmas, may they cause the power of wisdom not yet arisen to arise, and cause that which has already arisen to develop without decline?”

The Buddha told Maitreya:

“Beginning bodhisattvas who have left home and gone forth but have not yet attained the power of wisdom, even though they have relinquished their possessions and make offerings, must contemplate the perils of gain and fame. They must quickly abandon worldly discussion and contemplate its perils. They should abandon delight in excessive speech and contemplate the perils of excessive speech.

They should abandon delight in sleep and rest and contemplate the perils of sleep and rest. They should abandon delight in undertaking various occupations and contemplate the perils of worldly occupations. They should abandon delight in amusement and contemplate the perils of delighting in amusement.

After bodhisattvas have abandoned gain and fame, they must cultivate the practice of having few desires and knowing contentment, and they must draw near to those who have few desires and know contentment. Having abandoned worldly discussion, they must draw near to those who delight in dwelling alone. Having abandoned excessive speech, they must contemplate the true meaning.

Having abandoned sleep and rest, they must remain constantly wakeful during the beginning and end of the night. Having abandoned the pursuit of occupations, they must draw near to supramundane dharmas. Having abandoned amusement, they must cultivate loving-kindness that delights in the absence of any conception of sentient beings.

“Maitreya, beginning bodhisattvas who have left home and gone forth but have not yet attained the power of wisdom must distance themselves from such dharmas and draw near to such dharmas.

“Maitreya, if beginning bodhisattvas who have left home and gone forth but have not yet attained the power of wisdom have not abandoned gain and fame and have not drawn near to the practices of having few desires and knowing contentment, it is impossible for them to cause the power of wisdom not yet arisen to arise or that which has already arisen to develop. If they have not departed from worldly discussion, have not drawn near to those who dwell alone, have not relinquished their delight in sleep and rest, do not remain wakeful during the beginning and end of the night, and delight in undertaking worldly affairs, then during that time they cannot cultivate supramundane dharmas.

If they do not abandon amusement and do not draw near to the perception underlying loving-kindness that is free from any conception of sentient beings, it is impossible for them to cause the power of wisdom not yet arisen to arise or that which has already arisen to develop.

“Maitreya, therefore, if bodhisattvas wish to give rise to the power of wisdom, they should abandon the dharmas that must be abandoned and cultivate the dharmas that must be cultivated. Why is this? Maitreya, wisdom arises from those causes. Without those causes, wisdom cannot arise; and if the causes and conditions are not in harmony, it cannot readily arise.”

At that time, Bodhisattva Maitreya addressed the Buddha: “World-Honored One, how should bodhisattvas contemplate the faults of gain and fame? What are the faults of gain and fame? Having contemplated them, how may bodhisattvas delight in the practice of contentment without regret?”

The Buddha told Maitreya: “When contemplating gain, bodhisattvas should not allow craving to arise. They should contemplate thus: Because of gain, a covetous mind arises and harms one’s own practice, causing all manner of calamities to arise in the mind. They should contemplate that gain gives rise to delusion and conceit.

They should contemplate that gain gives rise to jealousy. They should contemplate that gain gives rise to affection for illusion and brings the savor of sensual desire to fulfillment. They should contemplate that gain gives rise to flattery and deviousness.

They should contemplate that gain causes one to depart from the four noble traditions. They should contemplate that gain causes all sense of shame and moral dread to be lost and is disapproved of by all Buddhas. They should contemplate that gain gives rise to arrogance and haughtiness, so that even in the presence of venerable persons one does not give rise to affection and respect, and is disregarded by everyone.

They should contemplate that gain aids the hosts of Mara and is merely a foundation for heedlessness. They should contemplate that gain shatters wholesome roots like hail. They should contemplate that gain is greatly defiling.

They should contemplate that gain causes one to lose good and knowledgeable friends. They should contemplate that gain readily gives rise to attachment, aversion, sorrow, and distress. They should contemplate that gain causes one to lose right mindfulness and produces much defilement.

They should contemplate that gain causes wholesome dharmas to decline and leaves right effort deficient. They should contemplate that gain is an unsurpassed obstruction, preventing the attainment of spiritual powers. They should contemplate that gain gives rise to deceit and causes one to speak only of unwholesome matters.

They should contemplate that gain produces much discrimination and calculation, thereby creating karma. They should contemplate that gain causes one to depart from all joys and lose meditative concentration. They should contemplate that gain is like a courtesan, causing one to depart from tranquil wisdom.

They should contemplate that gain causes one to fall into the evil destinies—the hells, the realm of hungry ghosts, the animal realm, and so forth—as did Devadatta and Udraka Ramaputra.

“Maitreya, bodhisattvas must contemplate gain in this way. Having contemplated gain, they will be content with few desires and will no longer have regrets. Why is this?

Maitreya, bodhisattvas with few desires are free from such perils. They will become vessels of the Dharma of all Buddhas. They will not be subject to contempt from either householders or monastics.

They will always be fearless and will attain pure faith. They will have no fear of any evil destiny and will not be subdued. They will distance themselves from every savor of craving and depart from the domains of Mara.

They will attain liberation, be praised by all Buddhas, and be cherished and admired by devas and humans. They will not become defiled by or attached to meditative concentrations. Whoever draws near to them will give rise to joy.

They will depart from flattery and deviousness and will no longer be heedless. They will contemplate the perils of the five sensual desires. Their conduct will accord with their words without deviation, and they will constantly abide in contemplating the pure conduct of the lineage of the noble ones.

“Maitreya, wise bodhisattvas who contemplate such merits must distance themselves from gain and fame, rightly establish their minds in contentment, and eliminate all craving.”

When the Buddha had spoken, Bodhisattva Maitreya addressed him:

“World-Honored One, how should bodhisattvas contemplate the perils of worldly speech? What are the perils of worldly speech, such that, after contemplating them, bodhisattvas delight in dwelling alone without regret?”

The Buddha told Maitreya:

Worldly talk entails twenty perils that must be contemplated. When bodhisattvas contemplate them, they delight in dwelling alone. What are these twenty perils?

They are: failing to guard bodily conduct, failing to guard verbal conduct, and failing to guard mental conduct; consequently, one has much lust, much anger, and much delusion. One engages in much discussion of worldly affairs but is sparing of words concerning supramundane matters. One draws near to disrespectful teachings and departs far from the true Dharma.

Māra gains an opportunity; one acts heedlessly and causes others to follow heedlessness. One engages in much discrimination and diminishes the contemplation born of extensive learning. One will not attain calm and insight and will quickly fall into conduct contrary to the holy life.

One’s faith in the Buddha, Dharma, and Sangha will decline. Maitreya, these are the twenty perils of worldly talk. Any bodhisattva who contemplates in this way delights in dwelling alone without weariness.

At that time, the Blessed One, wishing to restate this meaning, recited these verses:

Forsaking precepts and leaving tranquil places far behind,

Delighting in discussing worldly affairs,

That person becomes defiled and then breaks the precepts,

And further incurs such perils as these:

Delighting in amusement, laughter, jesting, and discrimination—

Those who thus engage in worldly conversation

Constantly practice impure conduct without restraint

And utter words that draw them close to the world.

Fools in the world delight in teachings they deem wise;

Discussions devoid of wisdom only increase harm,

Increasing heedlessness and much discrimination.

If one speaks words concerned with worldly affairs,

Extensive learning will not increase;

Improper speech gives rise to delight

And constantly impairs all meditative concentrations.

Sitting alone, the mind thinks of worldly things;

How can there be concentration while thinking of the world?

One attains neither tranquil concentration nor right contemplation,

And thus possesses no supreme holy conduct.

If one speaks words concerned with worldly affairs,

Even near the Buddha, one shows no reverence,

Nor does one look up with admiration to the noble Sangha,

But abandons the highest and most excellent Dharma

To associate with worldly talk.

In the past, I relinquished my body tens of thousands of times

To seek the conditions for unsurpassed bodhi.

Never did I weary of hearing the true Dharma;

I relinquished everything without concern.

I took no delight in men, women, or worldly concubines.

In the past, I abandoned my throne and wealth

Solely for a verse of four lines.

Why would the wise not listen to the Dharma?

All things, everywhere, should be relinquished;

Nor should one associate with defiling speech.

Those who do not delight in the supreme Dharma

Will find accomplishment difficult even after a hundred kalpas.

Those who desire liberation and cultivate merit

Should not inquire of those who construct worldly things.

Such things bring neither personal benefit nor nirvana.

If someone asks in order to provide food and clothing,

That is a good and praiseworthy deed.

Or, upon meeting a bhikshu, one should say, “Please come,”

Prepare a seat, and invite him, “Please be seated!”

Each should then speak about matters of Dharma:

“A human body is difficult to obtain, and you have obtained one;

Are you increasing the wholesome dharmas?

How fare your meditative concentrations and recitations?”

A bhikshu should inquire in this manner.

After the Tathagata enters nirvana,

The teachings will surely be corrupted.

There will be bhikshus lacking dignified deportment,

Who delight in dwelling among crowds and forsake seclusion.

They will constantly discuss with one another, day and night,

Offerings, money, and robes.

They will sleep deeply, motionless, and in their dreams

See plowing fields and planting rice.

Having come to know all the things of ordinary people,

They will be reborn among the three evil destinies.

Always give rise to joy and an uplifted mind;

One should dwell in the forest like a rhinoceros,

Seeking peace and happiness in secluded places.

At that time, do not look upon the faults of others,

Nor think, “I am the best,

Standing foremost among the assembly.”

Do not give rise to such thoughts;

They are the root of arrogance and heedlessness.

Do not despise or disparage such bhikshus;

Advancement in this teaching occurs gradually—

How could one immediately attain liberation?

Though you may see bhikshus violate the precepts,

Simply maintain faith in the Buddhas, Dharma, and Sangha;

Do not seek out their faults.

This indeed creates the cause of liberation.

Sensual desires and anger are difficult to restrain;

While enjoying freedom, do not become heedless.

Their cultivation in the various dharmas has not yet matured;

Do not abandon them because they have broken the precepts.

Those whose faithful resolve has ceased and who lack diligence—

They indeed are people who make no progress.

Diligently cultivate without looking upon the faults of others;

By contemplating the right path, one should escape suffering.

Therefore, bhikshus who seek virtue

Must relinquish words contrary to the Dharma.

Having become diligent, joyful, and delighted,

Dwell like a rhinoceros in secluded places.

End of the First Fascicle