Dharma Torch

Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty by Imperial Command

Thus have I heard:

Once, the Buddha stayed on Mount Gijjhakūṭa near Rājagṛha. This mountain was tall and steep, magnificent and beautiful, awe-inspiring, much like the earth itself, with a variety of flowers, grasses, and trees growing abundantly. The mountain was often visited by heavenly beings, nāgas, yakshas, piśācas, kinnaras, and many other beings. There were also many different wild animals, such as lions, tigers, wolves, kirins, elephants, horses, and bears, that resided there. In addition, there were countless types of birds, such as peacocks, parrots, petroica birds, teala, geese, mandarin ducks, and two-headed birds, all living on the mountain.

These beings, due to the Buddha’s power and influence, were free from the distractions of greed, anger, and ignorance, and did not harm one another. They lived in harmony, loving each other like mother and child. The mountain was also home to many different kinds of trees, with dense forests and flourishing branches and leaves, such as sandalwood trees, amra trees, kijśuka trees, nyagrodha trees, santalum, agarwood, and many others. The mountain had an abundance of trees.

There were also countless flowers in the water and on the land, such as atimuktaka flowers, campaka flowers, pāṭala flowers, varṣika flowers, sumana flowers, yudhyaka flowers, utpala flowers, padme flowers, kumuda flowers, puṇḍarika flowers, kalasa flowers, mahakalasa flowers, and others, all decorating this mountain king, covering every part of it.

This mountain was often covered by dense clouds at midnight, accompanied by gentle thunder and light rain. The rain slowly spread across the entire mountain, nourishing the earth with the eight meritorious waters. In the time it takes to milk a cow, the clouds and rain would silently dissipate, leaving behind a cool breeze that lightly brushed over the land, bringing comfort and joy to all. The beings, plants, and trees on the mountain, nourished by the rain, would glow with radiance, appearing as exquisite as a delicate floral garland. Just as flowers become even more vibrant when sprinkled with water, so too did the living beings and vegetation of the mountain shine more brilliantly after being refreshed by the rain.

Many soft grasses grew on this mountain, their blades bending gently in a rightward spiral. They possessed both beauty and fragrance, with a lush green radiance akin to the iridescent throat of a peacock, a scent resembling the vārsika flower, and a texture as soft as tūla cotton. The branches, leaves, flowers, and fruits flourished abundantly, with not a single imperfection to be found. The soil of the mountain was soft and gentle; when one walked upon it, it did not hurt the feet. When stepping down, the foot would sink four finger-widths deep, and upon lifting the foot, the ground would return to its original form.

Scattered throughout the mountain were numerous ponds and springs, with clear, cool waters that overflowed naturally. Various types of lotus flowers bloomed within them, displaying colors of blue, yellow, red, white, pink, purple, sapphire, gold, and fire-like hues. These lotus blossoms were as large as chariot wheels, and their fragrance spread as far as a yojana, filling the air with a delightful aroma.

At the summit of this mountain grew a magnificent and wondrous jeweled lotus throne. Its stem was formed from a vajra, with the colour of deep blue hue of a celestial gem of Indra. Large lapis bells adorned it, and its broad and pristine lotus leaves were made of Jambūnada gold. The lotus platform was composed of fragrant sandalwood, maintaining its purity in accordance with the changing seasons. The agate gems formed its filaments.

This great lotus was as vast as the ocean. One billion Asura kings constantly upheld it, while One billion multicolored jewel nets draped over it. One billion Nāga kings showered it with fragrant rain, and One billion Garuda kings carried silk banners in their beaks. One billion Kinnara kings gazed upon it with devotion, and One billion Mahoraga kings bowed in reverence. One billion Gandharva kings sang praises of its splendor, while One billion great celestial emperors filled the sky with auspicious clouds, raining down fine incense, burning incense, garments, flower garlands, banners, canopies, and jeweled parasols. One billion Brahma kings bent down in deep respect, while One billion Pure Abode deities stood with palms joined in reverence.

One billion Wheel-Turning Monarchs arrived with their seven precious treasures to pay homage. One billion ocean kings emerged from the great seas to offer their reverence. One billion radiant wish-fulfilling jewels illuminated the four directions, while One billion pure-blessing mani jewels adorned the scene with supreme splendor. One billion all-pervading mani jewels served as flawless treasures, while One billion wondrously luminous mani jewels provided great illumination. One billion multicolored jewel repositories radiated their brilliance throughout the four directions. The Jambudvīpa-stupa treasure stood firm as a virtuous support, while One billion diamond lion-mani jewels displayed an unparalleled majesty. One billion solar-bearing mani gems were intricately inlaid, forming a vast and magnificent display. One billion inconceivable mani jewels manifested countless hues, serving as marvelous adornments. One billion wish-fulfilling jewels exhibited infinite splendor.

This grand lotus arose from the supreme virtues of the Tathāgata, transcending the mundane world. It was beloved by the minds of all bodhisattvas, appearing throughout all realms. Born from the illusory nature of dharmas, it grew through the power of wholesome dharma, adorned with the essence of the uncontentious dharmas. In accordance with the path of non-attachment, it harmonized with the dream-like nature of all things, sealed by the non-action and pervaded the entirety of the ten directions and all realms of existence, manifesting as a result of the Buddha’s boundless merits. Even if one were to extol its colors, virtues, and majestic splendor for immeasurable asaṃkhyeya kalpas, its magnificence could never be fully described.

At that time, the World-Honored One was seated in full lotus posture upon the great jeweled lotus, accompanied by an assembly of eight thousand great bhikṣus. Among them were the venerable Ājñāta-Kauṇḍinya, Aśvajit, Mahānāman, Uddāyin, Yasa, Purṇa, Vimala, Subāhu, Gavāṁpati, Uruvilvā-Kāśyapa, Nadī-Kāśyapa, Mahā-Kāśyapa, Śāriputra, Mahā-Maudgalyāyana, Aniruddha, Subhūti, Revata, Pūrṇa Maitrāyaṇīputra, Upāli, Rāhula, Nanda, and others, who were the foremost among them.

All these great disciples had awakened to the true nature of their self-nature, directly perceiving the ultimate reality of all dharmas. They had deeply realized the essence of the dharmas, having crossed over the vast ocean of birth and death. Walking the path of void of the Tathāgata, which transcends all worldly attachments, they had forever severed the fetters of affliction and resided within the unfathomable treasury of the Buddha’s teachings, dwelling in a state of non-abiding and practicing in the realms of emptiness and tranquility.

In the presence of the Tathāgata, they had eradicated all doubts and entered the supreme path of trust in the vast ocean of the Buddha’s wisdom. They served as great benefactors to the world, appearing without invitation to aid all sentient beings, always protecting and benefiting all living beings as their inseparable friends. These great beings thoroughly understood the Dharma and upheld the sacred teachings with unwavering determination. They vowed to uphold the true teachings of all Buddhas, and, in this very lifetime, had already nurtured the seed of the Tathāgata’s wisdom, steadily advancing toward the all-encompassing and vast wisdom that embraces all wisdoms.

At that time, there were also eight thousand great Bodhisattva-Mahāsattvas present, with Samantabhadra Bodhisattva and Mañjuśrī Bodhisattva as their foremost leaders. Among them were the following Bodhisattvas: Wisdom of the Supreme Wisdom Bodhisattva, Supreme Treasure Wisdom Bodhisattva, All-Language Wisdom Bodhisattva, Unattached Wisdom Bodhisattva, Floral Wisdom Bodhisattva, Solar Wisdom Bodhisattva, Lunar Wisdom Bodhisattva, Pure Wisdom Bodhisattva, Vajra Wisdom Bodhisattva, Distant Dust Wisdom Bodhisattva, Radiant Banner Bodhisattva, Exquisite High Banner Bodhisattva, Jeweled Banner Bodhisattva, Unobstructed Banner Bodhisattva, Floral Banner Bodhisattva, Unstained Banner Bodhisattva, Solar Banner Bodhisattva, Majestic Banner Bodhisattva, Defilement-Free Banner Bodhisattva, All-Illuminating Banner Bodhisattva, Dhāraṇī Power Bodhisattva, Jeweled Power Bodhisattva, Great Power Bodhisattva, Vajra Wisdom Power Bodhisattva, Unstained Power Bodhisattva, Solar Power Bodhisattva, Lunar Power Bodhisattva, Merit Mountain Power Bodhisattva, Wisdom Radiance Power Bodhisattva, Universal Victory Power Bodhisattva, Kṣitigarbha Bodhisattva, Ākāśagarbha Bodhisattva, Lotus Treasury Bodhisattva, Jeweled Treasury Bodhisattva, Solar Treasury Bodhisattva, Pure Merit Treasury Bodhisattva, Dharma Ocean Treasury Bodhisattva, All-Illuminating Treasury Bodhisattva, Equal Treasury Bodhisattva, Superior Lotus Treasury Bodhisattva, Solar Eye Bodhisattva, Pure Eye Bodhisattva, Unstained Eye Bodhisattva, Unobstructed Eye Bodhisattva, Universally Bright Eye Bodhisattva, Auspicious Wisdom Eye Bodhisattva, Vajra Eye Bodhisattva, Jeweled Eye Bodhisattva, Space Eye Bodhisattva, Universal Eye Bodhisattva.

Celestial Crown Bodhisattva, Dharma Realm Radiant Jewel Crown Bodhisattva, Wondrous Bodhi Jewel Crown Bodhisattva, Radiating Ten Directions Crown Bodhisattva, Manifesting All Buddha Treasury Crown Bodhisattva, Surpassing All Worldly Crowns Bodhisattva, Universally Shining Crown Bodhisattva, Unobstructed Crown Bodhisattva, Upholding All Tathāgatas’ Lion Throne Crown Bodhisattva, Universally Illuminating Dharma Realm Void Crown Bodhisattva, Brahmā King Topknot Bodhisattva, Nāga King Topknot Bodhisattva, All Buddhas’ Transformational Reflection Topknot Bodhisattva, Wondrous Bodhi Topknot Bodhisattva, All Aspiration Ocean Sound Jewel King Topknot Bodhisattva, Radiating All Tathāgatas’ Perfect Light Jewel Thunder Sound Topknot Bodhisattva, All Space Indistinguishable Manifestation Jewel Net Covering Topknot Bodhisattva, All Buddhas’ Dharma Wheel Sound Topknot Bodhisattva, All Three Time Periods’ Name Wheel Sound Topknot Bodhisattva.

Great Radiance Bodhisattva, Unstained Radiance Bodhisattva, Jeweled Radiance Bodhisattva, Free-from-Dust Radiance Bodhisattva, Dharma Radiance Bodhisattva, Tranquil Radiance Bodhisattva, Solar Radiance Bodhisattva, Supernatural Transformation Radiance Bodhisattva, Celestial Radiance Bodhisattva, Merit Radiance Bodhisattva, Wisdom Radiance Bodhisattva, Dharma Luminous Bodhisattva, Supernatural Power Radiance Bodhisattva, Illuminating Bodhisattva, Floral Radiance Bodhisattva, Jeweled Radiance Bodhisattva, Awakening Luminous Bodhisattva, Brahmā Radiance Bodhisattva, All-Illuminating Radiance Bodhisattva.

Brahmā Sound Bodhisattva, Ocean Sound Bodhisattva, Earth Roaring Sound Bodhisattva, World King Sound Bodhisattva, Mountain King Sound Bodhisattva, Mountain King Collision Sound Bodhisattva, All Dharma Realm Sound Bodhisattva, All Dharma Ocean Thunder Sound Bodhisattva, Subduing All Demons Sound Bodhisattva, Great Compassion Principles Thunder Sound Bodhisattva, Pacifying All Worldly Suffering Sound Bodhisattva.

Dharma Victory Surge Bodhisattva, Supreme Victory Surge Bodhisattva, Wisdom Victory Surge Bodhisattva, Merit Sumeru Victory Surge Bodhisattva, Supreme Merit Victory Surge Bodhisattva, Renown Victory Surge Bodhisattva, Universal Radiance Victory Surge Bodhisattva, Great Compassion Victory Surge Bodhisattva, Wisdom Radiance Victory Surge Bodhisattva, Tathāgata Lineage Victory Surge Bodhisattva.

Light Virtue Bodhisattva, Supreme Virtue Bodhisattva, Dharma Surge Virtue Bodhisattva, All-Illuminating Virtue Bodhisattva, Dharma Virtue Bodhisattva, Lunar Virtue Bodhisattva, Space Virtue Bodhisattva, Jeweled Virtue Bodhisattva, Light Virtue Bodhisattva, Wisdom Virtue Bodhisattva.

Para King Bodhisattva, Dharma King Bodhisattva, Elephant King Bodhisattva, Brahmā King Bodhisattva, Mountain King Bodhisattva, Assemblies King Bodhisattva, Celestial King Bodhisattva, Tranquil King Bodhisattva, Immovable King Bodhisattva, Supreme King Bodhisattva.

Enlightened Sound of Bodhi Silence Bodhisattva, Unattached Sound Bodhisattva, Earth Sound Bodhisattva, Great Ocean Sound Bodhisattva, Sound Bodhisattva, Illuminating Dharma Sound Bodhisattva, Space Sound Bodhisattva, Universal Sound Bodhisattva, Good Root Thunder Sound Bodhisattva, Awakening Original Vow Sound Bodhisattva, Subduing All Demon Armies Sound Bodhisattva.

Wisdom Sumeru Enlightenment Bodhisattva, Space Enlightenment Bodhisattva, Pure Enlightenment Bodhisattva, Unobstructed Enlightenment Bodhisattva, Awakening Enlightenment Bodhisattva, Illuminating Three Times Enlightenment Bodhisattva, Jeweled Enlightenment Bodhisattva, Vast Enlightenment Bodhisattva, Universal Light Enlightenment Bodhisattva, Dharma Realm Principles Illumination Enlightenment Bodhisattva.

All these eight thousand Bodhisattva-Mahāsattvas abided in the vows and conduct of Samantabhadra. Their practice was unattached because they pervaded all Buddha-lands. They could manifest infinite bodies because they were close to all Tathāgatas. Their objects of focus were boundless, and their realms were pure because they comprehended the miraculous manifestations of all Buddhas. Their progress was immeasurable, as they continually approached the places where Buddhas attain enlightenment, never resting. They had infinite radiance because they attained boundless wisdom light in the ocean of the true nature of all dharmas. For immeasurable eons, they expounded inexhaustible merits, as their eloquence was pure. Their vastness was equivalent to space itself, as their wisdom-based practice was pure. They were unattached because they manifested form according to the inclinations of the world. They removed all obstructions because they realized “there is no sentient beings’ realm.” Their wisdom was like space, because they radiate light nets across the Dharma realm. They had ultimately attained tranquility, as their minds were supremely at peace. They were the bearers of all Dhāraṇī knowledge, fearless in their meditative attainments. They perceived the entirety of the Dharma realm and remained unattached in all dharmas. They swam in the infinite ocean of wisdom and had reached the far shore of wisdom. They were the perfecters of Prajñāpāramitā, those who had reached the pāramitā of all worlds through prajñā, and those who had attained supreme mastery at the farthest shore of samādhi.”

At that time, there were also five hundred Bhikkhunīs present, led by Mahāprajāpatī Bhikkhunī, Gautamī Bhikkhunī, Tranquil Bhikkhunī, Utpala Flower Bhikkhunī, Thin Gautamī Bhikkhunī, Yaśodharā Bhikkhunī, and others as the foremost.

Additionally, there were five hundred Upāsakas present, led by Excellent Virtue Dignity Upāsaka, Divine Virtue Dignity Upāsaka, Wisdom Radiance Upāsaka, Renowned Virtue Dignity Upāsaka, Supreme Renowned Virtue Dignity Upāsaka, Supreme Wisdom Upāsaka, Lunar Merit Upāsaka, Lunar Joy Upāsaka, Great Joy Upāsaka, Rahu Virtuous Upāsaka, and the Great Virtuous Upāsaka, among others as the foremost.

Furthermore, there were five hundred Upāsikās present, with names such as Great Radiance Upāsikā, Excellent Radiance Upāsikā, Excellent Body Upāsikā, Delightful Body Upāsikā, Virtuous Upāsikā, Lunar Radiance Upāsikā, Illuminating Radiance Upāsikā, Supreme Radiance Upāsikā, and Excellent Eye Upāsikā as their foremost representatives. Additionally, an immeasurable number of celestial beings, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṁnaras, and mahoragas surrounded and reverently paid homage to the Buddha. The Buddha expounded the Dharma for them, elaborating on the three vows, the complete precepts of all Tathāgatas, revealing all Bodhisattva practices, illuminating the Dharma realm, and explaining various methods of entering the path of enlightenment. His teachings purified and adorned all Buddha-lands, refuted all false doctrines, subdued demonic adversaries, and brought joy and inspiration to the minds of sentient beings. The Buddha illuminated the tangled minds of beings, which were ensnared like a dense forest by afflictions, and he expounded the Dharma according to their capacities, turning their faculties toward the path of enlightenment.

At that time, the Venerable Mahākāśyapa arose from his seat, bared his right shoulder, knelt on his right knee, and joined his palms together in respectful homage to the Buddha. He addressed the Buddha, saying, “World-Honored One! If sentient beings aspire to seek the Buddha’s teachings and wish to cultivate fearless strength, what Dharma should they uphold and practice? What Dharma should they cultivate in order to mature and progress toward the path of the Tathāgatas? What Dharma should they uphold to attain great merits and advance toward the realization of Anuttarā Samyaksaṃbodhi without retreating?”

The Buddha told Mahākāśyapa, “Excellent, excellent, Kāśyapa! The question you have asked today is truly noble. It arises from compassion for the world, seeking to benefit, aid, and bring peace and happiness to gods and humans. Such a question is truly worthy of being asked before the Buddha. Now, listen attentively and reflect deeply. I shall now explain it to you in detail.” At that time, Mahākāśyapa and the entire great assembly respectfully received the teaching and listened intently.

The Buddha said to Kāśyapa:”If sentient beings seek the wisdom, power, and fearlessness of the Buddha, in reality, they have nothing to obtain, nor do they have any foundation upon which to plant wholesome roots. Kāśyapa! Even when a bodhisattva seeks Anuttarā Samyak Saṃbodhi, if he believes that he has something to gain, then he is already clinging to a concept. If he clings to a concept, he will develop the idea of ‘something to be created’ outside the Dharma and the idea of ‘nothing to be created’ beyond the conditioned. Thus, he will generate conceptual attachments and views regarding the Dharma. When one is attached to views, one becomes fixated within the Dharma and refuses to let go. Know that such a person cannot be called one who is truly progressing toward the supreme path of Buddhahood. Why is this so?

“Because they generate attachment to ‘self’ within the Dharma and practice diligently in this way, they become entangled with ego-clinging, unable to abandon it. Thus, they establish a subject that engages in ‘discrimination’ and an object that is discriminated. Due to this discrimination and the existence of something being discriminated, they suffer harm. If they suffer harm, they will chase after things; if they chase, they will be caught in cyclic movement; if there is cyclic movement, there will be continuity; if there is continuity,there will be penetration; if there is penetration, there will be delusions; if there are delusions, there will be discrimination; if there is discrimination, delusions will increase; if delusions increase, one will engage in constant evaluation and comparison; if one engages in such evaluation, one will be far from tranquility; if one is far from tranquility, one will constantly follow things; if one follows things, one will be aimlessly wandering; if one is aimless, one will fall into loss.

“What is lost? It is the loss of stability and peace. What is stability and peace? It is the absence of discrimination. If stability and peace are lost, one will constantly be disturbed by external matters; if one is disturbed by external matters, one will gradually become attached to them; if one becomes attached, the seeds of afflictions will lie dormant deep in consciousness, activating a continuous cycle of cause and effect; if there is continuity, there will be even more continuity; if there is more continuity, eventually, it will become all-pervasive; if continuity becomes all-pervasive, speech will become chaotic; if speech becomes chaotic, one will fall into confusion; if confused, one will be troubled; if troubled, one will experience regret; if regret arises, one will depend on ignorance and be harmed by distress.

“All these dependencies and afflictions are not based on any real dharmas; they merely arise from delusions, bound by delusions, and give rise to continuity from the bondage of delusions. That is why they are called ‘the bondage of delusions,’ completely lacking in reality. Wherever there is greed, hatred, and ignorance, there is nothing but illusory evaluation and comparison. Discrimination fuels more discrimination, and comparison fuels more comparison. Therefore, such a person cannot swiftly attain Anuttarā Samyak Saṃbodhi.

“Kāśyapa! This is what is called ‘the dwelling of attachment.’ What is “the dwelling of attachment”? There is no fixed dharmas called “attachment”; what is called “attachment” is merely the place where attachment abides. However, those who are attached are so only because of clinging. When clinging arises, an empty “attachment” arises. If this empty “attachment” leads to further grasping, then such a person will become bound by attachment—to attachment toward the “self,” attachment toward sentient beings, and attachment toward good and bad. Kāśyapa! Such a person will develop distinctions of emptiness and non-emptiness regarding all empty dharmas and will generate concepts of “things” where there are no things. What is meant by “things”? It is taking bodhi as a “thing.” However, if one regards bodhi as a thing, then sentient beings who develop a notion of “self” cannot be called bodhisattvas. In this context, if “thought” itself cannot be grasped, then even the thought that contemplates this “thought” also cannot be grasped. Therefore, the “real self” is a mere delusion; it has no real substance. It is nothing more than the alias of “the thought of self”.

“If someone is able to bring fulfillment to sentient beings, then they can bring fulfillment to bodhi. What is bodhi? The so-called fulfillment is like an illusion. What does “like an illusion” mean? It refers to those who hold the idea of a “great self” and those who hold the idea of a “great life.” If they still rely on “thought” through “thought,” then they will also rely on “non-thought” through “non-thought.” If they rely on “non-thought” through “non-thought,” then they will become intoxicated by their own delusions. If intoxicated by delusions, then they will pursue suffering with suffering. If they pursue suffering with suffering, then all Tathāgatas will say that such people are merely rushing about within the delusions of speech.

“Why are they called “those who rush about within the delusions of speech”? Because they increase the activities of consciousness. If they increase the activities of consciousness, then arrogance arises. If arrogance arises, then speech arises. If speech arises, then speech will multiply. If speech multiplies, then the Tathāgatas recognize them as speakers, teachers, and preservers of conceptual doctrines. Therefore, all dharmas arise from the activities of consciousness.

“Kāśyapa! Just like clouds gathering in the sky, they do not come from the east, west, south, north, above, or below. The reason the Tathāgata is called the one who speaks the truth is because the Tathāgata knows that clouds do not gather from the ten directions. He speaks of this truth as it is, explaining it according to its meaning, in alignment with reason, and in accordance with reality. When one says “cloud gathering,” in truth, there is no actual “gathering”—it is merely a name given to it. Why is it called “cloud gathering”? Because the clouds appear in various different shapes. What are these different shapes? They are just an ongoing manifestation of vast delusion, but within them, no real large or small shapes can be grasped. When you see the vast shapes of gathered clouds, there is actually no “shape” as an independent entity—just an extensive assembly without a real “cloud gathering.”

“Kāśyapa! Suppose someone tells another, “Shall we go sit in the shade?” A wise person replies, “I will not go sit there.” The person then says, “I did not mean it that way, I was just saying that it is shade.” The wise person responds, “What you call ‘shade’ is not truly shade.” Kāśyapa! Even an ordinary person can understand this. In the same way, Kāśyapa! The Tathāgata truly understands the reality of all dharmas and proclaims the lion’s roar of the true Dharma before the assembly.

“Kāśyapa! The Tathāgata is pleased to follow the Dharma, not to follow conceptual thoughts. Regarding all notions of “self” that sentient beings hold, from the Tathāgata’s view, this is the ultimate meaning. Why? The Tathāgata has already realized that these thoughts are not truly thoughts at all. This is the most supreme and profound secret teaching. Some foolish people will reject this teaching and argue with the Tathāgata. Therefore, I say, “The world argues with me, but I do not argue with the world.”

“What is “the world”? It refers to sentient beings. Why are sentient beings called “the world”? The Tathāgata knows that this is just the nature of the world, so sentient beings are called “the world.” However, those ignorant ordinary beings misunderstand this truth, and their deluded views will be destroyed and harmed by their own misunderstanding. This is their common belief, as they follow worldly ignorance. Why? They dwell in great darkness, and thus they are called “world-dwellers.””

“If one dwells in the world, attachment arises. If attachment arises, then anger arises. If anger arises, then delusion arises. If delusion arises, then impurity arises. If impurity arises, then one becomes opposed. Opposed to whom? Opposed to the Tathāgata and the community of śrāvakas. If one is opposed, then one becomes alienated. If alienated, one becomes even more opposed. If one becomes more opposed, one takes delight in existence. Taking delight in existence, one craves it. If one craves existence, one will seek it everywhere. If one seeks existence everywhere, one will never be content. If one is not content, one engages in excessive actions. If one engages in excessive actions, one generates excessive desires. If one generates excessive desires, one will sink into the three realms of existence. If one sinks into the three realms, one will drag others down as well. Those who lead others into sinking will follow the current of samsara. Those who follow the current of samsara will move toward death. If one moves toward death, one will not move toward Nirvāṇa. If one does not move toward Nirvāṇa, one will walk the wrong path, and the wrong path leads to hell.

“Kāśyapa! This is how, due to adharmas, beings generate hatred, a poisoned mind, and fail to cover over their afflictions. Those who do not cover over their afflictions fail to examine the nature of “self.” Those who fail to examine “self” will mistakenly regard “self” and “what belongs to self” as one and the same, unable to distinguish between them. What is self-clinging? Because it is not real, it abides in various conceptual thoughts and fabricates worldly actions. If this is the case, then such beings will take the appearance of a “self” as their actual “self.”

“What is “what belongs to self”? Craving is “what belongs to self.” Because of the attachment to desires and the body, craving arises. Once craving arises, it destroys precepts, leads to unwholesome thoughts toward others, blinds one with hatred, and results in mutual contempt and slander. It also leads one to claim material possessions as one’s own, to cling to them, and to guard them—this is called “what belongs to self.”

“A person who has the notion of “what belongs to self” will experience continuation. One who experiences continuation will fall into delusion. One who is deluded will engage in slander. One who engages in slander will develop hatred. One who has hatred will have harmful thoughts of possessive and consuming. One who has such harmful thoughts will be burned by the fire of desire. One who is burned by the fire of desire will be consumed by this fire everywhere. All of these afflictions arise due to craving.

“The thought of men and women, the thought of life and existence, when perceived as “mine”—this is called “what belongs to self.” Because of this reason, those who hold onto “what belongs to self” are actually swearing themselves. All ignorant beings sleep in the delusion of self-clinging, which is why it is called “what belongs to self.” Kāśyapa! If there are sentient beings who have not heard this teaching, yet they talk about Bodhi and the conduct of a Bodhisattva, then their actions are not truly the Bodhisattva path. To speak of the Bodhisattva path, in reality, it is the path of non-action that is truly the Bodhisattva path.

“Kāśyapa! If a Bodhisattva’s practice is fully perfected, without any flaws, pure, supremely pure, and completely pure, only then can such a person expound this great teaching. This is called “having strength, being courageous, and diligently progressing.” The teachings they expound are like space, without accumulation, and they are spoken only for those who follow the right path, possess virtue, and engage in practice. They will never teach this Dharma to those who do not follow the right path, lack virtue, or refuse to practice. You should accept and uphold this Dharma, but do not become attached to it. Why? Because the teachings spoken by the Tathāgata are the most supreme, and they are spoken only in response to the questions of the most excellent beings worthy of offerings. That is why I use the most supreme Dharma to explain it. What is the most supreme Dharma? It is Dharma without attachment. Kāśyapa! Such a Bodhisattva is able to perfectly uphold the pure precepts from the very beginning. Their heart is not arrogant, they do not commit heinous karmic offenses, they do not violate Bhikṣuṇīs, nor do they associate with lay households. They avoid killing, stealing, and sexual misconduct. They avoid false speech, divisive speech, harsh speech, and frivolous speech. They stay away from craving, hatred, and wrong views. They neither disturb themselves nor disturb others. They do not engage with desires, nor do they accept desires. They do not participate in gambling, nor do they encourage others to gamble. They never associate with those of ambiguous gender. They do not visit prostitutes, widows, or unmarried girls. They do not approach the wives of others. They stay away from those who hunt fish, birds, and animals, from butchers, and from caṇḍālas. They do not grab the hand of a drunkard to fight with them. They distance themselves from all these things, just as one avoids a rabid dog or a caṇḍāla. Because they dwell in a heart of loving-kindness, they do not even give rise to the slightest thought of ill will toward any of these things they have renounced.

“There are twenty situations that should be avoided. What are these twenty situations? Avoiding women and not engaging in playful teasing or using rude words in discussions or arguments with them. Maintaining respect for parents as well as the Buddha, the Dharma, and the Sangha, avoiding any disrespectful behavior toward them. If there are fewer than twenty women in an audience, one should not teach the Dharma to them. Unless men are present, one should not go to a Dharma teaching session at a Bhikṣuṇī monastery. One should not inquire about the well-being of a Bhikṣuṇī. One should not engage in personal communication with women, nor deliver letters to them for others. If it is necessary to deliver a letter, it should be entrusted to a man, not a woman. One should never accept a private invitation from a relative. One should not, even for a moment, remain in the presence of a woman with a mind of desire. One should not leave one’s own dwelling to meet a woman in a secluded place. One should not walk behind Bhikṣuṇīs, following them. One should not accept clothing given by a Bhikṣuṇī, unless it is received during a Dharma assembly attended by the fourfold community, as a Dharma-offering. Even when receiving such an offering, one should accept it with a mind as impartial as the earth, without deliberately observing the face of the donor. If one hears that a Bhikṣuṇī is encouraging others to offer robes, one should not accept them. If a Bhikṣuṇī invites one to partake in a meal, one should not accept, even if one is ill—let alone if one is in good health. If a widow invites one to a meal, and the number of participating Sangha members is insufficient, one should not accept the invitation. One should not enter a gathering of Bhikṣuṇīs. One should not summon a Bhikṣuṇī to come forward. If a Bhikṣuṇī calls upon a Bodhisattva, he should leave his dwelling, raise his hands in greeting, lift his gaze, and turn his back as he departs. If, while delivering a teaching, a Bhikṣuṇī comes to bow at one’s feet, one should not move one’s feet but instead should keep one’s gaze directed toward the palms of one’s hands.

“A virtuous man should not merely practice diligence physically, but should also focus his mind on a single point, without giving rise to attachment or aversion toward various external conditions. To seek the wisdom of all things, one must establish a firm and unwavering vow. After hearing this Dharma, those who develop true faith should practice and learn it. Kāśyapa, if there are men and women who seek the Bodhisattva path and hear this Dharma but fail to develop deep and genuine faith, they will never attain Anuttarā Samyaksaṃbodhi. Why? Because Bodhi is attained through practice—it is not something that can be attained without practice. If one could attain enlightenment without practice, then cats and rabbits should also be able to attain supreme enlightenment. Why? Because those who do not act righteously cannot attain the highest awakening. Why is this so? If unrighteous behavior could lead to enlightenment, then mere sounds and words could also attain enlightenment. If that were the case, words themselves could proclaim: “I shall become a Buddha! I shall become a Buddha!” If so, an infinite number of beings would all become Buddhas.

“Kāśyapa, if there are sentient beings who can practice this Dharma, they are extremely rare. They cannot even concentrate on this Dharma for a single day and night, let alone for one kalpa, or even a thousand kalpas. Thus, the arising of a Tathāgata in this world is an extremely difficult occurrence. Kāśyapa, imagine that in the Three Thousand Great Thousand Worlds, all sentient beings, for one kalpa, a hundred kalpas, a thousand kalpas, or even millions and billions of kalpas, continuously surround a single person and uninterruptedly call out: “You should become a Buddha! You should become a Buddha!” Even if their breath stopped, their voices would never cease, taking turns one after another, chanting continuously: “You shall become a Buddha! You shall become a Buddha!” However, even such countless voices of encouragement would not be enough to mature the initial Bodhi mind, let alone attain the supreme fruit of Buddhahood. If mere words could grant Buddhahood, such an attainment would be impossible.

“Kāśyapa, after my parinirvāṇa, in the Dharma-Ending Age, when both you and the great disciples have also entered nirvāṇa, the heavenly beings will no longer support and protect the Buddha’s teachings. During that time, many sentient beings will hear about my merits and develop the Bodhi mind. Among them, some bhikṣus (bhikṣus), although they have already vowed to seek the unsurpassed Bodhi, will still dwell in twenty kinds of unwholesome actions. What are these twenty unwholesome actions? They include becoming intimate with bhikṣuṇīs, accepting impure food, indulging in delicious flavors, accepting food offered through the persuasion of bhikṣuṇīs, and so on. Kāśyapa, at present, well-learned bhikṣus dwell in āraṇya or villages, diligently cultivating the Dharma. But in the future, those bhikṣus will stay in villages or forests, gathering with bhikṣuṇīs, engaging in conversations and discussing Dharma principles. However, instead of cultivating pure Dharma minds, most of them will develop impure desires, while only a few will truly generate a pure Dharma mind.

“Kāśyapa, you can observe those so-called “Bodhisattvas” of that time! They will actually fall into great danger and move toward the evil destinies. At first, they will associate with bhikṣuṇīs under the pretense of Dharma discussions. But once they meet frequently, their hearts will be ignited by the fire of desire, and they will express their lustful thoughts through words. Initially, when they first interact, they will formally bow as disciples following the Ācārya’s etiquette. But later, they will begin to exchange messages through intermediaries, arrange secret meetings on roads, or steal glances at each other in monasteries or public places. They will start inquiring about each other’s whereabouts, calling each other “relatives”, and even forming sisterhood bonds. Through frequent encounters, their familiarity will grow, leading to prolonged companionship. As they grow closer, impure desires will arise. Once impure desires arise, they will engage in unwholesome conduct together. After indulging in impure acts, they will even call each other with impure names. Because of these immoral deeds, they will lose their Bodhi mind and virtuous conduct, stray far from nirvāṇa, abandon the Tathāgata, turn away from the true Dharma, and become despised by the Saṅgha. In secluded places, they will develop various lustful thoughts, anger, and intentions to harm others. Such people will neither possess the noble practices of Bodhisattvas, nor will they follow the four types of pure Brahma conduct. Just as true Bodhisattvas today diligently cultivate pure conduct, in the future, those who indulge in lust, anger, and harm toward others will also diligently cultivate evil habits.

“Kāśyapa, during that time, some individuals will exhibit wicked behavior, deceitful conduct, and fraudulent actions. Observe how those who break the precepts will develop slanderous minds when they hear this kind of sūtra. Some people, even though they initially practice precepts and generosity, develop joy and even generate the Bodhi mind, but when they later hear these scriptures, they will again develop slanderous minds. Observe! At that time, such signs will serve as a verification. If someone hears these sūtras and reacts with slander, then wise people, those who uphold pure precepts, and those who follow the true Dharma should recognize that such bhikṣus are ignorant of the Dharma and should distance themselves from such individuals. Such people do not revere the Dharma and do not cherish it—therefore, they should be avoided and abandoned. “