發覺淨心經
Chinese title:發覺淨心經
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At that time, Bodhisattva Maitreya addressed the Buddha:
“How rare, World-Honored One! The worldly conversations of people gathered together entail so many faults and evils and possess no merit of harmony. Worldly talk only increases afflictions and gives rise to falsity within wholesome Dharma.
“World-Honored One, what wise bodhisattva seeking merit, after hearing of the perils of worldly speech, would not delight in dwelling alone? World-Honored One, how should a bodhisattva who delights in much talking contemplate its dangers, so that, having contemplated them, the bodhisattva will gladly choose the true meaning and afterward have no regret?”
The Buddha told Maitreya:
“A bodhisattva should contemplate twenty dangers of delighting in much talking. What are these twenty? Maitreya, one who delights in much talking will lack a respectful mind.
Because of extensive learning, one becomes proud and heedless. One becomes attached to thinking about words and speech and loses one’s original mindfulness. Lacking right mindfulness, one’s conduct loses its proper dignity.
One cannot discipline body and mind. Wherever one goes, one’s deportment is improper and one loses patience. Body and mind become stubborn and difficult to tame.
One departs from calm abiding and insight. One speaks without knowing the proper time and utters impure words. One craves food and drink and does not attain noble wisdom.
Devas and nagas do not respect such a person. Those possessing eloquence frequently despise and disparage such a person. Later one often feels remorse.
Because one does not abide in right conduct, one becomes careless and cannot eliminate doubts. One behaves like Nata, displaying oneself for reputation, and follows the pleasures of desire. Because one does not contemplate things as they truly are, one’s consciousness follows the current of slandering the true Dharma.
Thus, craving continually arises: what should move does not move, while what should not move does move. One who deserves offerings receives none. Because one’s mind is undisciplined, one is led about by others.
Because one has not penetrated the dharmadhatu, one is dragged along by afflictions, owing to failure to restrain the faculties. Maitreya, a bodhisattva who delights in much talking has these twenty dangers, because such a person merely trusts sounds and does not contemplate the true meaning.”
The World-Honored One, wishing to restate this meaning, spoke these verses:
Much learning intoxicates; the mind shows no respect.
Clinging to words only adds confusion.
Right mindfulness is forgotten, and right wisdom is lost:
Such are the dangers of delighting in much talk.
One is exceedingly negligent of inward reflection;
The body is not tranquil, nor is the mind.
One’s bearing and actions lack dignity:
Such are the dangers of delighting in much talk.
One forgets to direct the mind toward the true Dharma;
The mind is merely stubborn and not gentle.
One departs far from meditation and right contemplation:
Such are the dangers of delighting in much talk.
Drawing near the venerable, one’s mind remains irreverent;
One constantly delights in contentious speech.
One’s dwelling is unsettled and one’s thoughts inverted:
Such are the dangers of delighting in much talk.
The wise continually rebuke such a person;
These matters must be personally understood.
Living in this way is empty and without benefit:
Such are the dangers of delighting in much talk.
Like Nata upon a theatrical stage,
Proclaiming merits and the deeds of mighty men,
At that time such people are themselves like Nata:
Such are the dangers of delighting in much talk.
On hearing pleasing sounds, the mind becomes defiled;
Delighting in sounds, one abandons right wisdom.
One’s reflections are contrary to reason:
Such are the dangers of delighting in much talk.
Engaged in conditioned activities, one’s mindfulness is weak;
When asked about noble virtues, one treats them lightly.
The mind is restless like an ape or monkey:
Such are the dangers of delighting in much talk.
Such a foolish person is ordered about by others;
Lacking wisdom, the mind has no right concentration.
The afflictions accompany and assist such a person:
Such are the dangers of delighting in much talk.
The eyes, ears, and nose are continually disturbed;
The tongue, body, and mind are likewise inverted.
All the faculties are thrown into confusion:
Such are the dangers of delighting in much talk.
Though lacking wisdom, one seeks abundant speech;
The mind seeks teachings and is never satisfied,
Yet one does not receive the joy and bliss of Dharma
And takes no delight in single-mindedness.
At that time, Bodhisattva Maitreya addressed the Buddha:
“How rare, World-Honored One! You have skillfully explained the faults of excessive speech. World-Honored One, contemplating the true meaning possesses great merit. World-Honored One, if a bodhisattva seeking the steadfast meaning wishes to don armor and bear a staff, that bodhisattva should not become habituated to false speech. World-Honored One, how should a bodhisattva contemplate the faults of sleep? Through such contemplation, how may a bodhisattva abandon sleep and arouse tireless diligence?”
After Bodhisattva Maitreya had spoken, the Buddha told him:
“Maitreya, a bodhisattva should contemplate twenty faults of sleep. What are these twenty faults? Maitreya, a bodhisattva who delights in sleep becomes lazy.
The body grows heavy; the skin becomes filthy; the flesh and skin become sticky and rough; the elements become impure; majestic virtue gradually diminishes; food and drink are not digested; sores and scabs arise upon the body; indolence abounds; delusion increases; wisdom declines; fatigue is frequent; one proceeds toward darkness; others show no respect; one’s disposition becomes foolish; afflictions multiply; the mind follows the latent tendencies; one takes no delight in wholesome Dharma; all pure qualities diminish; one continually lives in fear; on seeing diligent people, one insults them; and among a crowd one is despised.
Maitreya, a bodhisattva who delights in sleep has these twenty faults. When a bodhisattva contemplates this teaching, diligence will arise.”
The World-Honored One, wishing to restate this meaning, recited these verses:
Greatly indolent and far removed from diligence,
They become ever more distant from joy and have no share in it.
They continually sleep in a stupor without right intention:
Such is one who gladly follows sleep.
They continually enlarge the net of delusion;
Their inverted understanding is exceedingly hard to correct.
Without right mindfulness, they lose their intention:
Such is one who gladly follows sleep.
Knowing themselves to be lazy, they do not care to learn;
Nonhuman beings continually rob them of majestic virtue.
In secluded places they are always afraid:
Such is one who gladly follows sleep.
They are continually dazed and lose right mindfulness;
While reciting, they cannot remain composed.
What has been taught concerning right mindfulness is soon forgotten:
Such is one who gladly follows sleep.
Many of their wholesome deeds are destroyed;
When they recollect and examine this, grief and regret arise.
The latent tendencies—the ground of affliction—increase:
Such is one who gladly follows sleep.
What wise person would not delight in diligence,
Which can end all suffering and dispel all darkness,
Cut off every future evil destiny,
And attain the nectar that is the source of every joy?
At that time, Bodhisattva Maitreya addressed the Buddha:
“World-Honored One, the Tathagata has revealed this for the bodhisattvas. Yet although a bodhisattva may hear of the many faults of sleep, if that bodhisattva cannot eliminate it or give rise to disenchantment, then, World-Honored One, though wishing to train in faith and attain unsurpassed complete enlightenment, that bodhisattva still gives rise to indolence. Although seeking wholesome Dharma and having heard of so many merits, such a person cannot arouse diligent practice.
For the sake of perfecting the factors of bodhi, the Tathagata has skillfully explained the many faults of sleep and revealed the merits of diligence. World-Honored One, how should a bodhisattva contemplate the faults of delighting in undertaking numerous activities, so that, after contemplating them, the bodhisattva will live with few desires and contentment?”
The Buddha told Maitreya:
“A bodhisattva who delights in undertaking activities should contemplate twenty faults. What are these twenty faults? Maitreya, a bodhisattva who delights in undertaking numerous activities will delight in worldly dharmas and dwell among the lowest of all activities.
Such a person disparages those diligently engaged in reading and recitation, and ridicules those who diligently meditate alone. Consequently, such a person revolves endlessly in birth and death and continues without cease to create further karma. Although having faith in elders, such a person cannot create fields of merit on their behalf.
Such a person is continually covetous and fond of material things and, as soon as some undertaking comes to mind, applies great effort to it. Such a person continually worries about household affairs, obstructs the wholesome Dharma of others, and does not follow the teachings bestowed upon them. Such a person has many thoughts, clings to flavors, and takes no delight in beneficial matters.
Such people continually create harmful karma against one another. Whether associating with new or longtime acquaintances, they constantly think about food and drink. They continually delight in knowing the good and bad, right and wrong affairs of others; in discussion, they delight in opposition.
They do not accept the instructions of those practicing the holy life. They continually observe the faults of others without seeing their own and are consequently despised. Their accord with right discourse is exceedingly slight.
“Maitreya, a bodhisattva who delights in undertaking numerous activities has these twenty faults.”
The World-Honored One, wishing to restate this meaning, spoke these verses:
Continually dwelling in inferior activities,
They depart far from noble works.
Within this teaching, their minds are not expansive:
Such are the faults of managing worldly affairs.
They are constantly diligent in the karma of samsara,
Far from liberation and abiding in bondage.
The food they receive is impure:
Such are the faults of managing worldly affairs.
They continually turn toward such activities;
Whatever object they receive brings them joy.
They are ever diligent in seeking material things:
Such are the faults of managing worldly affairs.
They cherish companions of similar conduct;
Through mingled practices, they mutually defile one another.
They are like birds confined within a cage:
Such are the faults of managing worldly affairs.
When taught virtuous conduct, they do not comply;
Though they assent to the teaching, they do not accept it.
Although possessing precepts, their conduct is incomplete:
Such are the faults of managing worldly affairs.
Continually sorrowful, their minds know no peace;
Their minds labor diligently at worldly tasks,
But they give no thought to tranquil wisdom:
Such are the faults of managing worldly affairs.
They continually have exceedingly many undertakings;
They are tightly bound by every flavor.
Wherever they are, they never know contentment:
Such are the faults of managing worldly affairs.
They continually delight in crowded places;
The wise do not enjoy speaking with them.
They delight in disorderly places, like donkeys:
Such are the faults of managing worldly affairs.
Their minds are continually angry and unyielding;
They increase karma without end.
They are tightly bound by defiled craving:
Such are the faults of managing worldly affairs.
They do not rely upon venerable elders,
But rely upon worldly people who assist one another.
On seeing those who uphold the precepts, they slander them:
Such are the faults of managing worldly affairs.
Day and night they continually think of affairs—
Food, drink, clothing, and bedding—
And do not wish to hear the merits of renunciation:
Such are the faults of managing worldly affairs.
They delight in asking about meritorious worldly undertakings;
On hearing of business affairs, they become excited.
They do not delight in diligently cultivating supreme virtue:
Such are the faults of managing worldly affairs.
They continually delight in examining others’ faults,
But do not recognize their own.
On seeing virtuous people, they mock them:
Such are the faults of managing worldly affairs.
Wherever they go, others despise them.
When people come requesting Dharma, saying, “Please teach us,”
Their wisdom does not comprehend and they lack skillful means:
Such are the faults of managing worldly affairs.
At that time, Bodhisattva Maitreya addressed the Buddha:
“World-Honored One, those bodhisattvas possess little wisdom and narrow minds. They weary the Fully Enlightened One, yet abandon the supreme Dharma and undertake minor activities.”
The Buddha said:
“Maitreya, I now tell you and instruct you: because those bodhisattvas do not rely upon the Buddha’s teaching when they leave home, they cannot attain cessation. They neither meditate nor read and recite, nor do they seek extensive learning.
“Furthermore, Maitreya, the Tathagatas have taught that the wisdom which brings constructed activities to cessation and establishes all-knowing wisdom can be understood only through complete and devoted diligence. It cannot be known by measuring it according to ordinary worldly activities and knowledge. These matters are not for those who habitually delight in hearing about the course of samsara, such as worldly calculations and projects or the buying and selling of worldly wealth. Bodhisattvas must not delight in such things.
“Maitreya, suppose a bodhisattva diligently constructed stupas of the seven treasures sufficient to fill this entire trichiliocosm. Even that could not cause me to rejoice, nor would it constitute making offerings to me or attending upon me.
“Maitreya, if a bodhisattva receives, retains, reads, and recites even a single four-line verse concordant with the perfection of wisdom, that person causes me to rejoice, makes offerings to me, and attends upon me. Why is this? Maitreya, it is because of extensive learning: the enlightenment of the Tathagatas is unattached to material things.
“Maitreya, if a bodhisattva diligently engaged in business activities troubles a bodhisattva diligent in reading and recitation, thereby creating many obstacles and faults for that bodhisattva’s practice, the former accumulates no merit. Why? Because the three kinds of supreme merit all arise from wisdom. Therefore, a bodhisattva diligent in business activities should not obstruct bodhisattvas diligent in reading and recitation.
“Maitreya, even if people managing worldly affairs, immeasurable in number, filled Jambudvipa, they should all provide for and serve one bodhisattva diligent in recitation. And even if bodhisattvas diligent in recitation filled Jambudvipa, they should all provide for one practitioner of meditation. I say that those bodhisattvas thereby make excellent provisions. Such people accumulate immeasurable merit. Why? Because meditation is most excellent: it accords with the wisdom of ultimate meaning and with unsurpassed realization. It is therefore supreme, preeminent, and highest in all the world.
“Maitreya, therefore, those who wish to attain meditative concentration and diligence must cultivate the activity of wisdom and seek to be born in an abode of prajna.”
At that time, Bodhisattva Maitreya addressed the Buddha:
“World-Honored One, for the bodhisattvas you have explained the dangers of delighting in worldly conversation, excessive speech, sleep, and numerous activities.
“World-Honored One, how should a bodhisattva contemplate the delight in contentious discourse, so that, having contemplated it in accordance with Dharma, the bodhisattva will proceed toward peaceful conduct?”
The Buddha told Maitreya:
“The speech of those who engage in contentious discourse has twenty faults that should be contemplated. If explained extensively, the faults would be boundless. What are these twenty?
“Maitreya, a bodhisattva who frequently engages in contentious discourse sees many practices within the teaching as displeasing. Patience declines and anger is cultivated. Wholesome roots not yet arisen are prevented from arising, while those already arisen diminish.
Quarrels and enmities arise. Such a person will be short-lived, unattractive, and inarticulate. On hearing others teach the Dharma, the mind does not remain attentive.
When about to expound a sutra, such a person cannot remember it. Spiritual friends all depart, while association with evil friends is quickly established. Such a person will enter painful destinies and at all times hear displeasing words.
Wherever born, such a person repeatedly falls into the net of doubt, draws near to the eight difficulties, and encounters many obstacles in seeking to study the pure Dharma. Maitreya, for bodhisattvas who frequently engage in contentious discourse, I have briefly explained these twenty faults.”
The World-Honored One, wishing to restate this meaning, spoke these verses:
Though wishing to establish wholesome practices,
Because of heedlessness they cannot abide in them.
Through heedlessness they proceed toward evil destinies:
Such are the perils of contentious discourse.
Because they lack faith, their minds are difficult to tame;
Born into lowly families, they are continually despised.
Their tongues are continually afflicted by stammering:
Such are the perils of contentious discourse.
They continually unite with evil activities;
It is difficult for them to become pure in any vehicle.
On hearing the Dharma, their minds are displeased:
Such are the perils of contentious discourse.
They encounter many obstacles to wholesome qualities
And much enmity in every practice.
Whenever they exert themselves, many obstacles arise:
Such are the perils of contentious discourse.
A mind like a venomous serpent or rakshasa
Will lead to hell, the realm of ghosts, or the animal realm.
Those who engage in contentious discourse easily enter these;
Freed from such discourse, one gives rise to diligence.
Within the vehicle of bliss they will attain purity
And become entirely free of karmic obstructions.
They will subdue Mara and all his armies;
When slandered by others, they give rise to patience.
Contentious discourse brings many dangers;
The virtues of those free from it are difficult to measure.
I have clearly instructed you in this way;
Those wishing for awakening must give rise to patience.
At that time, Bodhisattva Maitreya addressed the Buddha:
“How rare, World-Honored One! Only the Tathagata could disclose these afflictions. World-Honored One, are there bodhisattvas who, on hearing such a revelation of the afflictions, give rise to disenchantment? Do they eliminate conduct rooted in affliction?”
The Buddha told Bodhisattva Maitreya:
“Maitreya, in the future age, five hundred years after my passing, few practitioners of the Bodhisattva Vehicle will entirely abandon afflicted conduct. Many will have stubborn and irreverent minds. Proud and conceited, they will create discriminations and be incapable of cultivation. Thus, Mara Papiyan will manifest as a bhikshu, approach them, and undermine them, saying:
“‘These sutras are the compositions of other people and were not spoken by the Tathagata. Why is this?
“‘Because these sutras speak only of merits and do not speak of “that” and “this.”’
“Once that assembly has been undermined, they will doubt the Tathagata’s words in the sutras and give rise to disputes. They will refuse to receive and retain them, will not teach them to others, and will not cultivate them. Yet these foolish people, unaware of this, will say, ‘This is the result of karma; we shall be unable to realize merits such as these.’”
At that time, Bodhisattva Maitreya addressed the Buddha:
“World-Honored One, the Tathagata has praised ten kinds of resolve directed toward Amitabha Tathagata. Each is aroused in accordance with the thoughts of sentient beings, and whoever thinks of birth in that land will immediately attain birth there.
“World-Honored One, what are the ten kinds of resolve that lead to birth in that land?”
The Buddha told Maitreya:
“Those who arouse these resolves are not people of little wisdom; they arouse them for a great purpose. Whoever wishes to be born in Amitabha’s world should, for the sake of all sentient beings, arouse loving-kindness and compassion without giving rise to anger; that person will be born in the world of Amitabha Tathagata. For the sake of all sentient beings, one gives rise to compassion, abandons every act of killing, and upholds the true Dharma. By arousing this resolve, one is born in that land.
“One arouses the resolve to relinquish body and life and not cling to any dharma; thereby one is born in that land. One arouses a mind of profound patience and practices pure faith; by arousing this resolve, one is born in that land. One remains undefiled by reputation and offerings and attains the treasure of omniscience; by arousing this resolve, one is born in that land.
One becomes cherished and respected by all sentient beings; by arousing the resolve never to forget, one is born in that land. One is neither startled nor afraid and takes no delight in commonplace speech; by arousing this resolve, one is born in that land. One enters the factors of bodhi and plants wholesome roots; by arousing this resolve, one is born in that land.
Yet one never abandons mindfulness of the Buddha; by arousing this resolve, one is born in that land and becomes far removed from all characteristics.
“Maitreya, these are the ten kinds of resolve. If a bodhisattva, in a single thought, fully arouses all these resolves, that bodhisattva will be reborn in the world of Amitabha Buddha. It is impossible that such a person should fail to be born there.”
Then the elder Ananda addressed the Buddha:
“How rare, World-Honored One! The Tathagata has spoken this fundamental teaching to awaken the bodhisattvas.”
The World-Honored One then praised the elder Ananda:
“Excellent, excellent, Ananda! Therefore, bodhisattvas who understand this fundamental Dharma should receive and retain it in this way.”
When the Buddha had spoken this sutra, Bodhisattva Maitreya and the elder Ananda rejoiced exceedingly. Sixty practitioners of the Bodhisattva Vehicle and the good men, together with the entire assembly, exhausted all karmic obstructions. Joyfully accepting and practicing the teaching, they bowed and withdrew.
End of the Second and Final Fascicle
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