大寶積經

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! Having newly entered the monastic life, beginning bodhisattvas have not yet acquired the power of wisdom. If they now wish to acquire it, what dharmas should they relinquish and what dharmas should they cultivate, so that the power of wisdom not yet arisen may arise, and the power of wisdom already arisen may increase?”

The Buddha said: “Maitreya! Having newly entered the monastic life, beginning bodhisattvas who wish to increase the power of wisdom should clearly understand the faults of gain and honor and should relinquish them. They must distance themselves from the faults of delighting in noisy crowds, worldly conversation, sleep, numerous affairs, and frivolous debate.

They must relinquish gain and honor and cultivate few desires; abandon noisy places and delight in solitude; abandon worldly conversation and contemplate true meaning. During the early and late watches of the night, they must refrain from sleep and apply themselves to examination, reflection, and corresponding cultivation. They must relinquish duties and frivolous debate, cultivate the supramundane path, and lovingly remember sentient beings.

“ Maitreya! Having newly entered the monastic life, beginning bodhisattvas who have not yet acquired the power of wisdom but wish to acquire it must relinquish and cultivate in this way. Why?

If they do not relinquish gain and honor and cultivate few desires, yet wish the power of wisdom not yet arisen to arise and the power of wisdom already arisen to increase, that can never happen. If they do not abandon noisy crowds and delight in solitude, do not abandon worldly conversation and contemplate true meaning, yet wish the power of wisdom to arise and increase, that can never happen. If, during the early and late watches of the night, they crave sleep and do not awaken, collect their thoughts, and reflect; if they do not relinquish duties but delight in frivolous debate, do not cultivate the supramundane path, and do not lovingly remember sentient beings, yet wish the power of wisdom to arise and increase, that likewise can never happen.

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

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

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

The Buddha said: “Maitreya! Beginning bodhisattvas should contemplate that gain and honor give rise to craving; that gain and honor destroy right mindfulness and give rise to anger; that gain and honor produce thoughts of gain and loss and give rise to delusion; that gain and honor cause thoughts of superiority and inferiority and give rise to jealousy; that gain and honor cause stinginess, craving, deceit, and delusion in the homes of friends and relatives; that gain and honor create fond attachment and give rise to flattery and crookedness; that gain and honor cause one shamelessly to abandon the four noble lineages; that gain and honor are disapproved by all Buddhas and, through habitual heedlessness, give rise to pride;

that gain and honor cause one to abandon the supreme field of merit, become contemptuous and arrogant, and join Māra’s following; that gain and honor are the root of evil and destroy all goodness; that gain and honor produce much attachment, like frost and snow; that gain and honor cause one to watch the expressions of friends and relatives and give rise to distress; that gain and honor cause fondness for possessions, so that when they are damaged one’s mind is disturbed by sorrow; that gain and honor cause much forgetfulness regarding the four foundations of mindfulness and diminish wholesome qualities; that gain and honor cause much regression regarding the four right efforts, allowing all opposing doctrines to prevail;

that gain and honor cause one falsely to boast of having attained supernormal powers and wisdom, giving rise to wrongdoing; that gain and honor cause resentment through earlier and later gain and loss; that gain and honor cause mutual anger and hatred, talk of others’ faults, and much discursive thought; that gain and honor cause one, out of concern for livelihood, to conduct worldly business, calculating and pondering until peace and happiness are diminished; that gain and honor make one’s mind like that of a courtesan toward roots of goodness, even meditation, liberation, samadhi, and samapatti, causing regression; that gain and honor cause one to abandon the virtues of wisdom and relinquishment and fall into the evil destinies of hell beings, animals, and hungry ghosts;

and that gain and honor place one in the same teaching and abode as Devadatta and Udraka, destined to fall into evil realms.

“Maitreya! Having contemplated these faults of gain and honor, beginning bodhisattvas delight in few desires and do not become afflicted. Why?

Bodhisattvas with few desires do not give rise to any of these faults and can become pure vessels of the Buddha’s Dharma. They are dependent upon neither household life nor monastic life. They abide in the truest and most excellent aspiration of wisdom.

They do nothing base and are not frightened, for they are free from fear of falling into evil realms. Nothing can obscure them, for they have abandoned intoxicated attachment and escaped all domains of Māra. They are praised by all Buddhas and will also be honored and loved by devas and humans.

They are not attached even to meditative absorptions, for they abide at the ultimate limit. Their minds are upright, without flattery or crookedness. They are not heedless amid the five desires, for they see their faults.

Practicing in accordance with the Dharma, they can abide in the noble lineages, and their companions in the holy life will also cherish them.

“Maitreya! Wise and discerning bodhisattvas who can understand these virtues abandon gain and honor through their supreme aspiration and abide in few desires through their supreme aspiration, for the Dharma arises when craving is ended.”

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! What are called the faults of noisy crowds, contemplation of which enables bodhisattvas to dwell alone in solitude without becoming afflicted?”

The Buddha said: “Maitreya! Beginning bodhisattvas should contemplate the twenty faults of noisy crowds. Such contemplation enables bodhisattvas to dwell alone in solitude without becoming afflicted.

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

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

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

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

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

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

Sixteenth, one has no wisdom. Seventeenth, one quickly falls into practices contrary to the holy life. Eighteenth, one does not cherish the Buddha.

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

The Blessed One, wishing to restate this meaning, spoke these verses:

“Abandoning craving and anger,

One should not dwell amid noisy crowds.

If one devotes oneself to such places,

This is a fault and should not be done.

Pride and discursive thought

Both arise from noisy crowds.

Those without virtue or practice

Praise noisy places.

Fools delight in worldly discussions

And regress from the ultimate meaning.

Heedless and full of discursive thought—

This fault should not be committed.

Bhiksus abandon extensive learning;

Their speech does not accord with reason.

Their meditative absorptions diminish,

And they constantly think of worldly things.

Those who delight in such thoughts—

How could they attain tranquility?

Their minds are constantly heedless,

Entirely removed from calm and insight.

They quickly fall from the holy life;

Noisy crowds are without discipline.

They do not cherish the Buddha,

Nor do they cherish the noble assembly.

They cast aside the Dharma of dispassion

And become intoxicated with improper speech.

I often gave up a thousand bodies,

My hands, feet, head, and eyes,

Seeking the unsurpassed path,

Never weary of hearing the Dharma.

These people who oppose the Dharma

Hear only a little, then abandon it.

In the past, when I was a king,

Seeking merely a four-line verse,

I was able to give away

My wife, children, and treasures.

What wise person could there be

Who does not diligently hear the Dharma?

I always abandoned all

Frivolous talk contrary to the Dharma,

For throughout hundreds of thousands of kalpas

Liberation is difficult to attain.

You should take delight

And aspire to seek the wondrous Dharma.

Those who delight in liberation

And its most excellent virtues

Should not inquire into

Any worldly business.

Fine clothing and food bring no benefit,

Nor do they lead to nirvana.

One should praise as supreme

The newly arrived virtuous bhiksus,

Spread seats and invite them to sit,

And discuss together the essentials of Dharma.

A human body is extremely difficult to obtain;

Cultivate wholesome qualities according to your capacity.

About recitation and meditation—

These are the matters you should ask.

After the Buddha enters nirvana,

The true Dharma will decline.

Bhiksus will be greatly heedless,

Delighting in crowds and abandoning solitude.

For food, drink, gain, and honor,

Day and night they will follow worldly affairs.

Fools, as though within a dream,

Will be frightened and swept away.

Knowing themselves to have committed many offenses,

They will fall into the three evil realms.

Therefore give rise to joyful hearts

And dwell alone in quiet places,

Or abide in the aranya,

Aspiring to seek the unsurpassed path.

Do not look for others’ faults

Or boast that you are most honored and supreme.

Arrogance is the root of heedlessness;

Do not despise those who are inferior.

Abiding in the true Dharma,

They will gradually attain liberation.

Though a bhiksu may violate the precepts,

If he deeply believes in the Three Jewels,

This is a cause of liberation;

One should not look for his faults.

Craving and anger are difficult to subdue;

Do not be alarmed by heedlessness.

Habitual tendencies make it so;

Therefore, one should not speak of them.

If a pure bhiksu

Spies out the faults of others,

He is utterly untrue

And is not called a practitioner of the true Dharma.

Those who practice according to the Dharma

Should examine themselves.

Bhiksus who seek the path

Abandon harmful speech

And, with minds constantly joyful,

Dwell alone in quiet places.”

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! Delight in noisy crowds entails immeasurable faults such as these: it causes regression from virtue, brings no benefit, increases afflictions, leads to evil realms, and separates one from wholesome qualities. What bodhisattva seeking wholesome Dharma could hear of these faults and not delight in dwelling alone in quiet places?

“Blessed One! What are called the faults of worldly conversation, contemplation of which enables bodhisattvas to abide in definitive meaning without becoming afflicted?”

The Buddha said: “Maitreya! Beginning bodhisattvas should contemplate the twenty faults of worldly conversation. Such contemplation can enable bodhisattvas to abide in definitive meaning without becoming afflicted.

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

“First, one becomes arrogant and presumptuous and does not respect the learned. Second, one becomes greatly attached to disputes. Third, one loses right mindfulness and proper attention.

Fourth, one does what should not be done, and one’s body becomes restless. Fifth, notions of superiority and inferiority quickly arise and destroy one’s patient acceptance of the Dharma. Sixth, one’s mind is constantly rigid and does not cultivate meditation and wisdom.

Seventh, one speaks at improper times and becomes bound by conversation. Eighth, one cannot firmly realize noble wisdom. Ninth, one is not honored by devas and nagas.

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

Thirteenth, one’s mind is full of doubt, agitated and unsettled. Fourteenth, like an entertainer, one chases after sounds. Fifteenth, attached to sensual pleasures, one is swept along by objects.

Sixteenth, failing to examine reality, one slanders the true Dharma. Seventeenth, whatever one seeks is frequently not fulfilled. Eighteenth, one’s untamed mind causes others to reject one.

Nineteenth, not knowing the dharmadhatu, one follows evil friends. Twentieth, failing to understand the faculties, one remains bound to afflictions.”

The Blessed One, wishing to restate this meaning, spoke these verses:

“Arrogant toward the learned,

Attached to all disputes,

Losing mindfulness and right awareness—

These are faults of worldly conversation.

Departing far from right reflection,

With body and mind untranquil,

Regressing from patient acceptance of the Dharma—

These are faults of worldly conversation.

Their minds are not well tamed;

They depart far from samatha

And vipasyana—

These are faults of worldly conversation.

They do not honor teachers and elders,

But delight in worldly discussions.

Their wisdom is not steadfast—

These are faults of worldly conversation.

The devas do not honor them,

And neither do nagas and spirits.

Their eloquence declines—

These are faults of worldly conversation.

Noble ones always rebuke

Those who are addicted to it.

Their lives pass entirely in vain—

These are faults of worldly conversation.

All their practices become deficient;

They depart far from great bodhi.

At death, distress arises—

These are faults of worldly conversation.

Their doubtful minds are agitated,

Like grass stirred by the wind.

Their wisdom is not steadfast—

These are faults of worldly conversation.

Like an entertainer

Praised as brave and strong,

Such people are just the same—

These are faults of worldly conversation.

Chasing worldly speech,

Attached to objects of desire,

They constantly practice wrong paths—

These are faults of worldly conversation.

Their desires remain unfulfilled;

They are deceitful, crooked, and argumentative.

They depart far from noble practices—

These are faults of worldly conversation.

When fools gain a small advantage,

Their minds are constantly agitated,

Restless like apes and monkeys—

These are faults of worldly conversation.

Their wisdom greatly declines;

They have no awakened mind

And are controlled by fools—

These are faults of worldly conversation.

Deluded regarding eyes and ears,

And likewise even the mind,

They constantly associate with afflictions—

These are faults of worldly conversation.

Fools delight in worldly conversation

And let their entire lives pass in vain.

This cannot compare with contemplating the ultimate meaning,

Which brings boundless benefit.

It is like the sweetness of sugarcane:

Though not apart from its outer rind,

One obtains its delicious sweetness.

The rind is like conversation;

The meaning is like the sweetness.

Therefore abandon empty words

And contemplate the true meaning.

Wise bodhisattvas

Can recognize the faults of worldly conversation;

Thus they should constantly delight in contemplating

The virtues of the ultimate meaning.

The savor of Dharma and the savor of meaning—

The savor of liberation is foremost.

What person of wisdom

Would not delight in it?

Therefore one should abandon

All unprofitable discussions

And constantly delight in diligently contemplating

The supreme ultimate meaning.

Such a foremost Dharma

Is praised by all Buddhas.

Therefore the wise and discerning

Should joyfully and diligently cultivate it.”

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! The Tathagata has skillfully explained the faults of worldly conversation and the virtues and benefits of contemplating the supreme meaning. What bodhisattva aspiring to the true wisdom of the Buddha would continue to delight in false and empty worldly conversation?

“Blessed One! What are the faults of sleep, contemplation of which causes bodhisattvas to arouse vigor without becoming afflicted?”

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

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

Fourth, illness increases. Fifth, bodily warmth and vitality weaken. Sixth, food is not digested.

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

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

Thirteenth, one’s actions become dull. Fourteenth, one is bound by afflictions. Fifteenth, afflictions obscure the mind and understanding.

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

Nineteenth, one envies those who are diligent. Twentieth, one is despised by others.”

The Blessed One spoke these verses:

“With body heavy and bearing undignified,

Indolent and of little capacity,

One’s complexion lacks radiance—

These are faults of delighting in sleep.

Such people suffer many illnesses

And accumulate excessive fever;

The four great elements oppose one another—

These are faults of delighting in sleep.

Food and drink are not digested;

The body lacks radiance;

The voice is not clear—

These are faults of delighting in sleep.

Sores and boils arise on their bodies;

Day and night they are drunk with sleep,

And poisonous creatures multiply—

These are faults of delighting in sleep.

They regress from the practice of vigor

And lack all precious qualities.

Amid many dreams, they do not awaken—

These are faults of delighting in sleep.

The net of delusion grows;

They delight in various views,

Which become strong and difficult to counteract—

These are faults of delighting in sleep.

All wisdom diminishes,

While every delusion increases;

Their aspirations are constantly inferior—

These are faults of delighting in sleep.

Though they dwell in the aranya,

Their minds are constantly indolent,

Giving ghosts and spirits an opportunity—

These are faults of delighting in sleep.

Dazed, they lose right mindfulness;

They cannot master recitation,

And forget much when teaching Dharma—

These are faults of delighting in sleep.

From delusion, confusion arises;

They abide within afflictions,

And their minds know no peace or joy—

These are faults of delighting in sleep.

All virtues diminish;

Their minds constantly give rise to sorrow,

And their afflictions increase—

These are faults of delighting in sleep.

They depart far from spiritual friends

And do not seek the true Dharma;

They constantly follow what is contrary to Dharma—

These are faults of delighting in sleep.

They do not seek the joy of Dharma;

All their virtues diminish,

And they depart far from wholesome qualities—

These are faults of delighting in sleep.

The minds of such people are timid;

They rarely experience joy;

Their hands and feet are always thin and weak—

These are faults of delighting in sleep.

Knowing themselves to be indolent,

They resent and envy the diligent

And delight in proclaiming others’ faults—

These are faults of delighting in sleep.

The wise understand these faults

And constantly stay far from sleep.

Fools increase their fixed views,

Uselessly diminishing their virtues.

The wise are constantly diligent,

Diligently cultivating the pure path.

Freed from suffering, they attain peace and happiness

And are constantly praised by all Buddhas.

All worldly crafts

And supramundane skills

Are accomplished through the power of vigor;

The wise should cultivate it.

Those who turn toward bodhi

Clearly understand the faults of sleep,

Abide in the power of vigor,

Awaken, and give rise to shame and moral dread.

Therefore, those who are wise

Constantly arouse vigor,

Abandon sleep,

And preserve the lineage of bodhi.”

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! Those who delight in sleep have immeasurable faults such as these. If anyone hears of them yet does not become concerned and disenchanted and arouse vigor, one should know that this person is extremely deluded.

“It can never happen that bodhisattvas aspiring to unsurpassed bodhi hear such true phrases and meanings and their virtuous benefits, yet fail to arouse vigor regarding wholesome Dharma and abide in the factors of bodhi, instead giving rise to indolence.

“Blessed One! What are the faults of undertaking numerous affairs, contemplation of which causes bodhisattvas not to conduct such affairs?”

The Buddha taught: “Maitreya! Beginning bodhisattvas should contemplate the twenty faults of those who delight in conducting numerous affairs. Such contemplation can cause bodhisattvas not to conduct numerous affairs but diligently to cultivate the path of Buddhahood.

“What are the twenty faults of conducting numerous affairs?

“First, one delights in base worldly occupations. Second, one is despised by bhiksus devoted to recitation and practice. Third, one is rebuked by bhiksus devoted to meditation.

Fourth, one’s mind constantly generates karma that has caused one to revolve through samsara since beginningless time. Fifth, one receives in vain the offerings of faithful householders. Sixth, one’s mind greedily delights in wealth and possessions.

Seventh, one constantly delights in expanding worldly affairs. Eighth, one thinks of household business, and one’s mind is constantly anxious. Ninth, one’s temperament is fierce and one’s speech coarse.

Tenth, one’s mind constantly thinks of household business. Eleventh, delight in delicious food increases craving. Twelfth, one is unhappy in places where there is no gain or honor.

Thirteenth, one gives rise to harmful and obstructive karma. Fourteenth, one constantly delights in associating with upasakas and upasikas. Fifteenth, one passes day and night thinking only of food and clothing.

Sixteenth, one continually inquires about worldly business. Seventeenth, one constantly delights in improper speech. Eighteenth, relying on one’s management of affairs, one becomes arrogant.

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

The Blessed One spoke these verses:

“Abiding in base occupations,

Departing far from supreme practices,

And losing great benefit—

These are faults of delighting in affairs.

By great bhiksus devoted

To sutra recitation and meditation,

They are despised and rebuked—

These are faults of delighting in affairs.

They constantly create samsaric karma,

Departing far from causes of liberation,

And receive the faithful’s offerings in vain—

These are faults of delighting in affairs.

They delight in receiving treasures;

When they obtain none, they suffer and grieve.

They abide in inferior practices—

These are faults of delighting in affairs.

Such people have many defiled attachments

And frequent the houses of courtesans,

Like birds entering cages—

These are faults of delighting in affairs.

Constantly worried about household business,

They always harbor burning distress;

Others do not trust their words—

These are faults of delighting in affairs.

They do not delight in hearing their teachers’ instructions,

But answer back and show contempt,

Damaging and violating the pure precepts—

These are faults of delighting in affairs.

Their minds are full of many thoughts;

They diligently manage worldly business

And cannot cultivate meditation and wisdom—

These are faults of having many affairs.

Their greed is constantly blazing;

They delight in fine and delicious things

And never know contentment—

These are faults of having many affairs.

When gaining, their minds rejoice;

When losing, their minds grieve.

Greedy and miserly, they lack loving-kindness—

These are faults of having many affairs.

They harm others without compassion

And increase evil karma;

The cords of craving bind them tightly—

These are faults of having many affairs.

They depart far from teachers and elders,

Associate closely with evil friends,

And disparage and drive away those who keep the precepts—

These are faults of having many affairs.

Day and night they think of nothing else,

Remembering only food and clothing;

They do not delight in virtue—

These are faults of having many affairs.

They constantly inquire about worldly matters

And do not delight in supramundane speech;

They become intoxicated with wrong doctrines—

These are faults of having many affairs.

Proud of knowing how to manage affairs,

They despise the bhiksus,

No different from crazed drunkards—

These are faults of having many affairs.

They constantly spy out others’ faults

But do not see their own;

They despise those of virtue—

These are faults of having many affairs.

Such deluded people

Possess no skillful means;

They despise those who teach the Dharma—

These are faults of having many affairs.

Those inferior occupations

Possess all these faults.

What wise person

Would delight in learning them?

Supreme and pure karma,

Complete with every virtue,

Is what the wise

Delight constantly to learn.

If anyone delights in worldly affairs,

The wise should rebuke that person,

Like one who discards the seven treasures

And greedily gathers gravel and stones.

Therefore the wise and discerning

Should abandon worldly occupations

And seek the supreme Dharma,

Which all Buddhas constantly praise.”

Bodhisattva Maitreya addressed the Buddha, saying: “Blessed One! Those bodhisattvas abandon the supreme practice of vigor and undertake inferior worldly affairs. One should know that they possess little wisdom and shallow understanding.”

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

“Maitreya! If people diligently cultivate the practices of wisdom and relinquishment, the wisdom that gives rise to realization, and the wisdom that brings accomplishment; if they do not perform worldly occupations or conduct numerous affairs, I say that they abide in the Tathagata’s teaching.

“Bodhisattvas should not delight in worldly occupations or conduct numerous affairs. If they delight in doing so, I call them people who abide in samsara. Therefore, bodhisattvas must distance themselves from such things.

“Maitreya! If bodhisattvas conduct numerous affairs and build stupas of the seven treasures throughout the great trichiliocosm, they still do not cause me to rejoice, nor is this reverence and offering to me.

“Maitreya! If bodhisattvas receive and retain even a four-line verse from teachings corresponding with the paramitas, then recite it, practice it, and explain it to others, this is called reverence and offering to me. Why? The bodhi of all Buddhas arises from extensive learning, not from conducting affairs.

“Maitreya! If bodhisattvas who conduct numerous affairs cause bodhisattvas who retain, recite, practice, and expound the teachings to join them in conducting affairs, you should know that this increases karmic obstructions and brings no meritorious benefit. Why? The three kinds of meritorious karma that have been taught all arise from wisdom. Therefore, bodhisattvas who conduct affairs should not obstruct bodhisattvas who retain, recite, practice, and expound the teachings. Bodhisattvas who retain, recite, and expound the teachings should not obstruct or impede bodhisattvas who cultivate meditation.

“Maitreya! All bodhisattvas conducting affairs throughout one Jambudvipa should make offerings to, draw near, and serve a single bodhisattva who recites, practices, and expounds the teachings. All bodhisattvas throughout one Jambudvipa who recite, practice, and expound the teachings should draw near, serve, and make offerings to a single bodhisattva devoted to cultivating meditation. Such wholesome karma is rejoiced in and approved by the Tathagata.

“If they serve and make offerings to a bodhisattva diligently cultivating wisdom, they will obtain an immeasurable accumulation of merit. Why? The activity of wisdom is unsurpassed and supreme, transcending all activities of the three realms. Therefore, any bodhisattva who arouses vigor should diligently cultivate wisdom.”

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

“Blessed One! What are the faults of frivolous debate, contemplation of which enables bodhisattvas to abide in tranquility, free from disputes?”

The Buddha taught: “Maitreya! The faults of frivolous debate among beginning bodhisattvas are immeasurable and boundless. I shall now explain twenty of them in brief:

“First, in the present life one experiences much suffering and distress. Second, anger increases and patience declines. Third, one is harmed by enemies.

Fourth, Māra and Māra’s hosts all rejoice. Fifth, roots of goodness not yet arisen do not arise. Sixth, roots of goodness already arisen may regress.

Seventh, resentment and conflict increase. Eighth, one creates karma for hell and evil destinies. Ninth, one will experience ugly and evil results.

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

Thirteenth, one is abandoned by spiritual friends. Fourteenth, one quickly encounters evil friends. Fifteenth, through cultivation of the path, it is difficult to attain deliverance.

Sixteenth, one must constantly hear displeasing words. Seventeenth, wherever one is born, one harbors many doubts and misconceptions. Eighteenth, one is constantly born amid difficulties and cannot hear the true Dharma.

Nineteenth, one encounters obstacles when cultivating wholesome qualities. Twentieth, the things one uses give rise to much resentment. Bodhisattvas who delight in frivolous debate have these twenty faults.”

The Blessed One then spoke these verses:

“In the present life they constantly suffer distress,

Lose patience, and become greatly angry;

Enemies give rise to thoughts of harming them—

These are faults of delighting in frivolous debate.

Māra and Māra’s retinue

All give rise to joyful minds;

Wholesome dharmas are destroyed—

These are faults of delighting in frivolous debate.

Goodness not yet arisen does not arise;

They constantly dwell amid conflict

And create karma for evil realms—

These are faults of delighting in frivolous debate.

Their bodies are often coarse and ugly;

They are born into inferior families,

And their speech is harsh and abrasive—

These are faults of delighting in frivolous debate.

Hearing Dharma, they cannot remember it,

Or what they hear does not enter their ears;

They constantly depart far from spiritual friends—

These are faults of delighting in frivolous debate.

They encounter evil friends;

Through cultivation, deliverance is difficult;

They constantly hear displeasing words—

These are faults of delighting in frivolous debate.

Wherever they may be born,

They constantly harbor doubts and misconceptions

And cannot understand the teachings—

These are faults of delighting in frivolous debate.

They are constantly born amid the eight difficulties,

Far removed from places free of difficulty,

Possessing everything unbeneficial—

These are faults of delighting in frivolous debate.

Wholesome Dharma meets many obstacles;

Right reflection is destroyed,

And what they use provokes resentment—

These are faults of delighting in frivolous debate.

All such faults

Arise from frivolous debate.

Therefore, the wise

Should quickly distance themselves from it.

Those who delight in frivolous debate

Find great bodhi difficult to realize.

Therefore, the wise

Should not associate with them.

Places of frivolous debate and contention

Give rise to many afflictions.

The wise should remain far away,

Keeping a hundred yojanas distant.

They should not even build dwellings

Near places of frivolous debate.

Therefore, renunciants

Should not dwell amid disputes.

Renunciants have no fields or houses,

No wives, children, or servants,

Nor any official positions;

Why, then, should disputes arise?

Renunciants dwell in tranquility,

Their bodies clothed entirely in Dharma robes;

Rsis and spirits honor them,

So they should cultivate patience.

Those who delight in frivolous debate

Increase their malicious thoughts

And will fall into evil destinies;

Therefore, they must practice patience.

Imprisonment and shackles,

Punishments and beatings—

All such sufferings

Arise from disputes.

Those who delight in frivolous debate

Constantly encounter evil friends;

Their reputations are ruined,

And their minds are never joyful.

Those who abandon disputes

Give no one an opportunity against them;

Their companions do not turn away,

And they constantly encounter spiritual friends.

Their path becomes purified,

Their karmic obstructions are exhausted without remainder,

They vanquish all armies of Māra,

And diligently cultivate patience.

Disputation has many faults;

Freedom from dispute has many virtues.

Those who are practitioners

Must abide in patience.”

Bodhisattva Maitreya addressed the Buddha, saying: “Rare indeed, Blessed One! You have skillfully explained the faults of frivolous debate in this way, causing bodhisattvas to awaken.

“Blessed One! In the latter age, during the final five hundred years, will there be bodhisattvas who, hearing these faults of frivolous debate, can give rise to remorse and distance themselves from afflictions?”

The Buddha taught: “Maitreya! In the latter age, during the final five hundred years, few bodhisattvas will be able to give rise to remorse and leave afflictions behind. Many bodhisattvas will have rigid minds, show no mutual respect, harbor overweening pride, and dispute right and wrong with one another.

Though they hear such exceedingly profound meanings and principles and such supreme virtues, and though they retain, read, recite, and expound them, because their karmic obstructions are deep and heavy, they will be unable to produce supreme virtues. Therefore, they will not believe; they will doubt these scriptures and will no longer retain or expound them. At that time, Māra Papiyan, seeing this and wishing to deceive them, will assume the form of a bhiksu, approach them, and say: ‘These scriptures were composed by worldly people skilled in literary expression; they were not proclaimed by the Tathagata.

Why? Because you have obtained none of the virtuous benefits described in these scriptures.’ Deceived by Māra Papiyan’s words, they will give rise to doubt regarding these exceedingly profound sutras that accord with beneficial meaning and the nature of emptiness. They will then begin disputing and will no longer retain, read, recite, or expound them.

“Maitreya! Those deluded people do not understand that it is because of their karmic obstructions that they have not obtained supreme virtues. Once their karmic obstructions have been exhausted, they will certainly attain them.”

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

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

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

“What are the ten aspirational minds?

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

“Second, toward all sentient beings, one brings forth a mind of great compassion that does not oppress or distress them.

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

“Fourth, toward all dharmas, one brings forth supreme patient acceptance without an attached mind.

“Fifth, one brings forth a pure aspirational mind that is respectful and reverent and does not crave gain or honor.

“Sixth, one brings forth a mind seeking the Buddha’s wisdom of all modes, never forgetting it at any time.

“Seventh, toward all sentient beings, one brings forth a mind of honor and respect, free from contempt.

“Eighth, one does not delight in worldly discussions and brings forth a resolute mind toward the factors of bodhi.

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

“Tenth, toward all Buddha Tathagatas, one relinquishes all characteristics and brings forth a mind that continually recollects them.

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

“Maitreya! If, among these ten aspirational minds, people accomplish even one and desire to be born in Buddha Amitabha’s Land of Ultimate Bliss, it can never happen that they will fail to attain rebirth there.”

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

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

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

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