Dharma Torch

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

“Furthermore, Kāśyapa! At that time, there will be people who pretend to practice the Bodhisattva path. On the surface, they will preach the Buddha’s teachings, but in reality, they will be indulgent and lazy. Once they become lazy, they will think they have surpassed the noble ones—the PratyekaBuddhas and Arhats—and will dwell in wrong views. Such people are incurable, and they will fall into the evil paths. Furthermore, Kāśyapa! In the future, there will be some people who engage in improper conduct. Because they pursue incorrect careers and cling to the notion of sentient beings while preaching the Dharma, they will wander around aimlessly and practice only a superficial form of discipline. Their actions will seem similar to generosity, morality, patience, diligence, meditation, and prajñā and will be widely spread. However, if someone sincerely preaches this true sūtra, these people will resent and reject it, developing wrong views toward the teachings. These foolish beings do not realize that this sūtra is warning against those who break the precepts.

“Kāśyapa! At that time, they will already be corrupted by false practices. Therefore, they will not reflect on their own faults and will severely damage their path toward unsurpassed, perfect enlightenment. Because they hide their faults out of shame, they will instead slander the unsurpassed fruit of Buddhahood.”

“Furthermore, Kāśyapa! In that era, people will not respect the Saṅgha and will not know gratitude, yet they will meddle in others’ minds. How will they meddle? By using deceitful words repeatedly to deceive others in order to obtain food and offerings. Kāśyapa! At that time, they will speak recklessly, slander the precepts established by the Tathāgata, and associate with those who are careless with their words. They will abandon proper monastic discipline, reside in impure places, and preach the Dharma to those who dwell in impure places. Because of this, the true Dharma will gradually be despised and disregarded. In such circumstances, more and more women will abandon men and enter the monasteries to listen to the Dharma. At that time, bhikṣus will preach to them pseudo Nirvāṇa. Kāśyapa! I have observed that in that era, there will be five hundred kinds of paths that violate the Buddha’s teachings. Those who do not truly practice will often follow these false methods, yet their five hundred kinds of afflictions will not be reduced at all. Their conduct will be no different from that of worldly people.

“Such a terrifying dharmas will appear in great numbers, yet these people will still crave fame and profit. Therefore, those who genuinely seek Bodhi should not associate with bhikṣuṇīs or engage in such behaviors. One should stay away from all social interactions, abandon material wealth, and live by begging for food. One should forsake luxurious clothing and instead wear discarded rags, renounce all buildings, houses, beds, and sleeping mats, dwell beside rivers, in caves, or under trees, give up all medicines and material necessities and rely only on discarded medicinal herbs to maintain health.

“One should recognize that all sentient beings were once our relatives in past lives and always cultivate great compassion, endure insults and beatings but never insult or harm others in return. One should sever ties with family, patrons, and kin and instead rely solely on karma and wisdom, never mingle with householders or be influenced by worldly people. One should strictly uphold the Prātimokṣa.

“Kashyapa! If someone harbors thoughts of violating the precepts, it is equivalent to opposing the ten powers and the fearlessness of the Buddha. If they oppose the ten powers and the fearlessness of the Buddha, it means they have also opposed all Buddhas of the past, present, and future. As a result, the suffering they will endure in the future will be immeasurable. Suppose all beings in the Three Thousand Great Thousand Worlds were suffering in hell; compared to the suffering of the aforementioned people, the former’s pain would not amount to even one percent, one-thousandth, or one hundred thousandth, nor even to a calculable fraction, analogy, or an Upanishad measure. If one wishes to avoid such afflictions, one must stay away from such evil actions. Even if a bhikshu is a thousand yojanas away, he should still avoid these evildoers from afar, let alone in close proximity. Even hearing the name of such a person, one should cast it aside, let alone personally seeing or hearing them and failing to distance oneself.

“Therefore, a Bodhisattva practitioner should adhere to a specific Dharma practice. What is this Dharma practice? It is the realization that all dharmas are inherently empty in nature. If one acquires the conviction that dharmas do not arise, one will no longer associate with, make offerings to, or serve such evil people. A Bodhisattva should also cultivate a second Dharma practice. What are the two Dharma practices? The first is to examine that all dharmas are fundamentally nothingness; the second is to explore the true nature of dharmas. However, even while engaging with these practices, one should not give rise to a mind that seeks to “attain” something. How should one seek? That which is sought is ultimately unattainable, and in the unattainable, one should not develop the thought of “having attained nothing,” just as one distances oneself from false views. In this way, one transcends all attachments within the Three Realms and follows the path of Bodhi. By also abandoning the deluded mind that clings to all appearances, one aligns with the path of the Bodhisattva. This path is precisely the Bodhisattva’s practice as described earlier. Thus, after hearing this Dharma, one should abandon false Dharma practices. In the future, one will be able to personally serve Maitreya Buddha, neither feeling prideful nor self-abased, and will joyfully exclaim, “Wonderful! I have freed myself from the bonds of Māra and the sufferings of the evil paths.”

“Kashyapa! If, during the Dharma-ending age, someone hears this sutra and not only remains unafraid but also realizes its truth and upholds it with faith, the Buddha knows that such a person is destined to protect the true Dharma. Kashyapa! Suppose there is an elder with immeasurable wealth, and his son lives in the household. Even if the son merely sees a water vessel, he will recognize it as belonging to his father. Later, when the father passes away and the family’s wealth is lost, if the son suddenly encounters that vessel again, he will immediately remember, “This is my father’s possession.” He will then cherish it and keep it safely. Kashyapa! At that time, the bhikshus who hear this sutra will likewise think, “This is the teaching spoken by the Tathāgata with his soft and subtle Brahmā voice.” However, some bhikshus, after hearing it, will slander it. The Dharma-holding bhikshus will say, “This is truly the most authentic teaching of the Tathāgata!” However, these Dharma protectors will be few in number and will face difficulties, often being subjected to slander. I see them clearly and entrust them all to Maitreya Buddha, who, in the Dharma-ending age, will safeguard the Dharma city of the Tathāgata and later conduct an unhindered great Dharma offering.

“Furthermore, Kashyapa! If a virtuous man hears this Dharma and practices it according to his wisdom, thereby attaining deep faith and leading others toward right view, in future lifetimes, he will encounter Maitreya Buddha. When Maitreya first turns the Dharma Wheel, these beings will uphold pure clean behaviour and, even in the Dharma-ending age, will continue to protect the Dharma city of the Tathāgata. Kashyapa! I now universally observe and find that not a single person, without having previously associated with me, will be able to hear this sutra within the next fifty years without slandering it or failing to uphold and recite it. If someone has seen me now, made offerings to me, and upheld my teachings, then in the next fifty years, they will be able to recite and uphold this sutra. There is no need for me to praise their merit because they will ultimately attain the wisdom of all-knowing knowledge, becoming one with me. Their hearts will be filled with joy, and they will say: “How rare and marvelous! Śākyamuni Buddha has so skillfully gathered and protected us!” Therefore, Kashyapa! One should learn this Dharma practice. Those who cultivate this Dharma practice will have no difficulty in attaining whatever merit they seek. “

At that time, Mahākāśyapa said to the Buddha, “World-Honored One! I have already reached the ultimate state and have no further pursuits. Regarding this Dharma teaching, I feel that I retreat from Anuttarā Samyaksaṃbodhi. I am very satisfied with my current state, knowing that ultimately, I cannot attain the wisdom of all-knowing knowledge. World-Honored One! The attainment of supreme enlightenment is extremely rare. For those of us in the Śrāvaka Vehicle, it is exceedingly difficult to achieve.”

The Buddha told Mahākāśyapa:”I am not speaking this Dharma solely for your sake; rather, I am using your words as a means to widely expound it for others. You should not harbor doubts about such a significant matter. In time, you too will also swiftly attain Unsurpassed Perfect Enlightenment. Moreover, Kāśyapa, if sentient beings develop a heart that longs for and seeks the Dharma, they will gradually attain supreme enlightenment. Once they attain it, in order to eliminate all attachments, they will expound the true Dharma for the benefit of all beings. Kāśyapa! A Bodhisattva should cultivate four Dharma practices and give rise to great diligence. What are these four Dharma practices? What is diligence? Diligence means not seeking attachment to form, sensation, perception, mental formations, or consciousness but instead pursuing the path of the undefiled Dharma. What is meant by the undefiled Dharma? It refers to freedom from attachment to the elements of earth, water, fire, and wind. A Bodhisattva does not engage in discussions about the earth element, nor about water, fire, or wind. All these spoken expressions are merely concepts, and these concepts do not represent ultimate reality. A Bodhisattva should not take these concepts as solid realities.

At that time, Mahākāśyapa said to the Buddha:”World-Honored One! We indeed have no doubts regarding the Dharma you have expounded. However, if someone were to ask: ‘Since these concepts are not real, does this mean that the words and voice concepts, which were spoken by the Buddha, are also false?’—if we encounter such a question, how should we respond?”

The Buddha told Mahākāśyapa:”In the future, there will be some bhikṣus who do not cultivate discipline, whose minds lack clarity in understanding the Dharma, who are consumed by anger, and whose speech is coarse. Such people will neither uphold this sutra properly nor recite it with reverence. Why is this so? Because they cling to form, sensation, perception, mental formations, and consciousness, generating various deluded thoughts. In the future, some bhikṣus will become fixated on the concepts, just as they cling to form, sensation, perception, mental formations, and consciousness, thus giving rise to attachment. Another type of bhikṣus will live by the customs of householders, no longer striving for the ultimate truth. They will be like a blind person wearing a garland of golden ornaments—though adorned, they cannot see its beauty. At that time, these bhikṣus, upon hearing such sutras, will not even want to accept their words, let alone deeply contemplate their profound meaning. Just as children—whether boys or girls—who have been scolded by an adult later become fearful upon hearing that adult’s name, so too will these bhikṣus, upon hearing the teachings that expose their faults, feel no remorse. Instead, they will grow fearful of this sutra while indulging in luxurious clothing and pleasures. “

“Kāśyapa! It is like tying a toad to the hand of a monkey—the monkey will never even glance at it. Similarly, in that era, these bhikṣus, upon hearing this sutra, will turn away from it, refusing to stay near or contemplate its teachings.

“Kāśyapa! It is like a wild fox being chased by a hunting dog—it flees into graveyards, caves, or deep pits. In that time, those bhikṣus will be the same. When they hear this sutra, they will flee as the wild fox does. What is meant by the wild fox’s escape? It refers to bhikṣus who violate the precepts, slander this sutra, and upon hearing it, lose their resolve for the path, return to lay life, seek worldly pleasures, become attached to women, engage in disputes, noise, medical practices, and legal arbitration. In these activities, they will repeatedly break the precepts. I declare that such people are like those who flee to graveyards—upon their bodily death, they will fall into the evil destinies. Their fate will be like entering caves and pits—meaning they will descend into the Forest of Sword Leaves, Blade Trees, and Spears in the great hells. Kāśyapa! At that time, those bhikṣus will behave like wild foxes, unable to comprehend the profundity of this sutra. Instead, they will slander and spread false accusations against it. In the end, when their bodies perish, they will fall into the great hells.”

“Furthermore, Kāśyapa! If there is a bhikṣu who says: ‘If concepts are not real, then are the words spoken by the Tathāgata also not real?’ If he says ‘The concepts taught by the Buddha are real, then all conceptual teachings should also be real.’ A wise bhikṣu should ask him, ‘Venerable One, what exactly are you clinging to? Are you holding on to emptiness as ultimate reality, or are you holding on to concepts as ultimate reality?’ If he answers: ‘I cling to concepts.” Then he should be told: ‘Then you are the Buddha. Why? Because your words are expressing concepts.’ If he says: ‘I cling to emptiness.’ Then he should be asked: ‘Please tell me, what kind of emptiness are you clinging to? Why do I ask this? Because emptiness is beyond words. If you treat concepts as emptiness, then you are also treating ‘self,’ ‘what belongs to self,’ ‘sentient beings,’ and ‘a lasting person’—which are not empty—as emptiness.’ Then he should be asked again: ‘What do you think? Do you take joy in all things being empty?’ If he answers:’I do not take joy in all things being empty.’ A wise person will say: ‘Then you have already deviated from the path of the śramaṇa and from being a disciple of Śākyamuni Buddha. Why? Because the Buddha taught that all things are empty and without self. He never taught that there is a self, a sentient being, a lasting person, or a permanent subject of rebirth.’ If he says: ‘“All things are empty, and I take joy in this emptiness.’ Then he should be told: ‘Since you take joy in the emptiness of all things, how much more should you take joy in the Tathāgata, the Worthy One, the Perfectly Enlightened One? Furthermore, Venerable One, is the eye the Tathāgata? Are the ear, nose, tongue, body, and mind the Tathāgata?’ If he says: ‘The eye is the Tathāgata, and the ear, nose, tongue, body, and mind are also the Tathāgata.” Then he should be told: ‘In that case, you are also the Tathāgata now.’

“If he says: ‘The eye is not the Tathāgata, nor are the ear, nose, tongue, body, and mind the Tathāgata.’ Then you should tell him: ‘Venerable One! You say that the concept of the eye is not the Tathāgata, and that even the concept of the mind is not the Tathāgata. Then, what is beyond concepts must be the Tathāgata, right? Have I not realized this truth?’ If he says: ‘The eye is not the Tathāgata, but the Tathāgata is also not separate from the eye; likewise, the mind is not the Tathāgata, but the Tathāgata is also not separate from the mind.’ Then you should tell him: ‘The Tathāgata spoke of the twelve bases of perception, namely, the eye base, form base, and so on up to the mind base and dharmas base. These constitute sentient beings and their names. Venerable One! Is the eye the Tathāgata or not? And what about the dharmas? Are they the Tathāgata or not?’ If he answers: ‘The eye is the Tathāgata, and the dharmas are also the Tathāgata.’ Then you should tell him: ‘According to what you say, all sentient beings, as well as forests, mountains, and the great earth, should all be the Tathāgata.’ If he answers, ‘The eye is not the Tathāgata, nor is the mind the Tathāgata.’ Then you should tell him: ‘According to your words, the Tathāgata is both Dharma and Adharma.’ If he says: ‘Form is not the Tathāgata, nor are dharmas the Tathāgata.’ Then you should tell him: ‘If that is the case, how can one take Adharma as the Tathāgata?’

“If he says: ‘Then let Adharma be the Tathāgata.’ Then you should tell him: ‘If that is the case, then among all sentient beings, those who are unfilial to their parents, who do not respect śramaṇas, brāhmaṇas, and elders, those who kill, steal, commit sexual misconduct, deceive, cause discord, speak harsh or impure words, are greedy, hateful, and hold wrong views—all of them should be the Tathāgata.’ If he says: ‘The negation of Adharma, that is, ‘not-Adharma,’ is the Tathāgata.’ Then you should tell him: ‘If both Adharma and ‘not Adharma’ are the Tathāgata, then no concepts remain at all. Venerable One! If there are no concepts to describe, then is that what you call the Tathāgata?’

“Kāśyapa! One should subdue ignorant people in this way. I see no person in the world, whether human or celestial, who can debate with one who speaks Dharma in accordance with the truth—except for those filled with anger and delusion, who cannot tolerate the truth. Even if they are taught the Buddha’s Dharma, they will not develop faith but will instead slander the doctrine of emptiness and abandon it.

“Kāśyapa! You should uphold and preserve this sutra. In the future, if there are bhikṣus who recite and uphold this scripture, they will have three names. What are these three? They will be called ‘proclaimers of nihilism,’ ‘those who assert non-existence and non-aggregation,’ and ‘those who lack reverence.’ At that time, such scriptures will be slandered by others. You should observe that during that era, people will neither respect the Buddha nor the Dharma. They will only cling to names and words, falsely bearing the title of bhikṣus, yet lacking any true virtue. Although they will chant the Buddha’s name, they will not be able to understand the Buddha’s teachings as expounded by others. How, then, could they truly revere the Tathāgata? Even though they may speak about the Dharma, they will not comprehend the intent of the Tathāgata. How, then, can they be called skillful teachers of the Dharma? The four stages of attainment, the disciples of the Buddha, and the assembly of śrāvakas will be reduced to mere names. People will know only these titles but will neither understand their true meaning nor recognize the genuine merits contained within them. These individuals, merely for the sake of acquiring robes, food, bedding, and medicine, will go so far as to slander the true Dharma. Bodhisattvas should diligently uphold this scripture and cherish it as something exceedingly rare and difficult to encounter. They should be willing to accept, recite, and study it. Why? Because in the future, such people will become the protectors of the Dharma city.

“Kāśyapa! I recall that in the past ninety-one kalpas, the world was devoid of the true Dharma, and scriptures like this no longer circulated in the world. I also remember that more than a thousand kalpas ago, there appeared a Buddha named “Cessation of Heat and Affliction.” He dwelled in the world for eighty-four thousand kalpas, guiding and maturing bodhisattvas, bringing great benefit to all beings. Furthermore, I recall that in the distant past, there was another Tathāgata named “Boundless Strength.” He remained in the world for two billion kalpas. During these two billion kalpas, he diligently cultivated the Bodhisattva path before finally attaining Anuttarā Samyaksaṃbodhi. Kāśyapa! You should understand that in order to guide and embrace sentient beings, the Buddha has practiced countless, inconceivable hardships and austerities!

“Kāśyapa! Once again, in an era where the kalpa is filled with impurities, and when the Dharma is about to disappear, we should not belittle ourselves. Why? Because in such a time of decline, if even a single person can develop faith and understanding in the teachings I have spoken, it is an extremely rare occurrence. It is also exceedingly rare that sentient beings do not wield weapons and pursue us with violence. Why is this? Because this Dharma is indeed the Dharma of the Noble Ones—that is, in all actions, one observes the characteristic of non-action. This is something profoundly difficult to comprehend. If someone holds onto the view of “self”, the view of “beings” , the view of “life force”, the view of “individuals”, or the view of “existence”—if they cling to precepts based on the skandhas, or become attached to views of great learning, the Buddha, the Dharma, or Nirvāṇa—then, if anyone develops attachment even towards Nirvāṇa, the Tathāgata fully knows that such an attachment is actually wrong view. Why? Because the Buddha makes no distinctions regarding Nirvāṇa and has no grasping towards anything. If someone harbors distinctions about Nirvāṇa or clings to it as something to be attained, the Tathāgata says this is wrong view.

“If one clings to wrong views, one is called without wisdom. If one is without wisdom, one is called harmful. If one is harmful, one is called a fool. Those who are fools will have no joy or aspiration toward supreme Bodhi and will even become distant from the superior path leading to rebirth in the heavens. Kāśyapa! In the future, there will be some bhikṣus, whether twenty, thirty, forty, or even a hundred years old, who are overtaken by old age and yet still adorn themselves with the monastic robes. Although they shave their heads, they will lack dignity and discipline. Their bodies will be weakened by aging and illness, their presence no longer commands respect, and yet, instead of following the true Dharma, they will fall into deviant teachings. At the moment of death, due to the obstruction of their sinful desires, they will reflect deeply on the wrongdoings they have committed, yet remain lazy and negligent, failing to cultivate the right path. However, in three ways, they will pretend to have attained the fruits of the path.

“What are the three ways? They deliberately exhibit an appearance of dignity and discipline, deceiving others into believing they have attained spiritual realization. They externally display a commitment to moral conduct and spiritual practice, but in reality, their hearts remain impure. They raise their hands and boldly proclaim, “No one surpasses me,” deceiving themselves and others. By these three methods, they falsely claim realization. All such individuals fall into increased arrogance. When they approach the end of their life, they feel deep remorse, but it is already too late. After death, they are reborn in hell. Therefore, Kāśyapa! I am now clearly instructing you—I am your true spiritual teacher, and with great compassion and concern, I am warning you so that you will not suffer the intense torment in the future, like those who fell into great suffering—such as Mulika, Pantika, and Palivaralika. Kāśyapa! I do not allow those who cling to views of self, views of beings, views of life force, views of individuals to renounce the household life and become monastics in my Dharma. If someone whom I do not permit still insists on becoming ordained, that person is a thief.

“They consume the precious alms offerings of the faithful, yet fail to uphold the true monastic precepts and do not cultivate the path of a true bhikṣu. Kāśyapa! It is better to fast for six days than to receive offerings from the faithful while simultaneously harboring the view of self, the view of beings, the view of life force, the view of individuals, or even the view of Nirvāṇa. Therefore, a bodhisattva must be diligent and unwavering. One should not become attached to views of self, views of beings, views of life force, views of individuals, views of existence, or even views of Nirvāṇa. To eliminate all false views, one must expound the true Dharma. Kāśyapa! I now entrust this profound scripture to all bodhisattvas. Why? Because their minds are in harmony with mine. If their intentions are aligned with mine, then they are truly my companions. And those who are my companions are the ones who can accept and uphold my entrusted teachings. “

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

“Beings are tormented by various sufferings, yet they cannot find anyone to rescue them. Only by relying on the teacher of the world—the Buddha—who never speaks in vain, can they find liberation.

Those who are overwhelmed by suffering practice inferior and deviant teachings, gradually increasing their craving for desires, and thus they fall into the evil realms.

They have no guide, no protector, dwelling in a perilous and distant place, walking down the wrong path, and ultimately failing to attain peace.

It is like a person carrying wealth to a distant land in search of profit but encountering a band of robbers along the way, who seize all his belongings.

Having lost everything, he returns empty-handed, and out of greed for gain, he becomes even more troubled. He cannot repay his borrowed money, and his suffering from debt multiplies.

These people are the same. They renounce the world in search of the Dharma, yet all the Dharma wealth and wholesome karma they once possessed are completely lost.

They merely shave their heads, but in ignorance, they fall into various false views, clinging to the notions of ‘self,’ ‘sentient beings,’ and ‘personhood.’

Bhikṣus who preach the Dharma of emptiness do not cling to sentient beings. If anyone slanders such bhikṣus, they will quickly fall into hell.

Due to their anger, they slander one another, fearful of their own wrongdoing being exposed, and so they fabricate lies to spread others’ faults.

Their bodily actions are evil, their speech is evil, their minds are full of flattery and deceit, and they drift along with deluded views. Such people are destined to fall into evil paths.

After committing various evil deeds, they are swiftly reborn into the three evil destinies, burned by endless suffering, with no one to save them.

In the future, some bhikṣus will be hot-tempered, quick to anger, and will oppress other monastics, hindering those who aspire to Bodhi from cultivating the path.

These fearsome individuals will slander this scripture and will no longer have faith in the teachings of Śākyamuni Buddha.

They will harbor hatred toward each other, harm one another, and expose each other’s faults, causing their evil reputation to spread across the ten directions.

They falsely accuse others, yet they themselves feel ashamed. Gentle and kind people become powerless, while wicked friends grow in influence.

From this, one can see that the true Dharma is in decline, and the wicked have gained strength.

My beloved disciples—those kind-hearted bhikṣus—should seek another place, find a peaceful refuge, escape from evil, and give rise to great compassion for the world.

You should carefully contemplate the teachings in this scripture and eagerly seek the places the Buddha once praised.

When the true Dharma disappears, it becomes extremely difficult to find gentle and kind-hearted people.

Some may say, ‘This place is no longer suitable for residence; we should leave and go to where the Great Sage attained unsurpassed Bodhi.’

Others may praise, saying, ‘Venerable sir, you speak well! We should circumambulate the stupas and cultivate practice, as this is the teaching of the World-Honored One.’

It is better to go to that joyful place of Bodhi than to remain long in a place filled with anger and oppression.

Bhikṣus should go there, for my sake, seeking the places where the Buddha once traveled and dwelled.

There, they will find the places where the Buddha walked and rested—whether on stone platforms or open fields.

Bhikṣus gather together to praise these sacred sites, and many times they will weep with tears, saying:

‘This is where the Great Sage once walked; here, he turned the unsurpassed Dharma Wheel.

All conditioned dharmas are impermanent. Now, we no longer see those beings who once gathered here—humans and non-humans, devas and nāgas, all once assembled here to joyfully hear the Buddha’s skillful teachings. Why is it now an empty place?’

Then, they go to the site where the Buddha attained enlightenment—the most supreme Bodhi place. They should assemble there and reflect deeply:

‘The World-Honored One attained unsurpassed Buddhahood here, subduing the demon army. The demon hordes were terrified like a pack of startled foxes.

This is the Buddha’s enlightenment site, the very seat of great awakening, the seat of all past, present, and future Buddhas.

The great Buddha resided here, venerated by millions of devas.

After attaining Buddhahood, he sat in meditation for seven days, gazing upon the Bodhi tree. After offering his reverence, he went to the Deer Park, where his turning of the Dharma Wheel resounded even to the Brahma heavens.

The bhikṣus will grieve and shed tears many times, knowing that the teacher came here to guide the five people.

When they first saw the Buddha, those five people were filled with doubt and agreed among themselves not to rise and greet him.

Yet, the World-Honored One, with boundless compassion, expounded the Dharma for them, enabling them to attain the ambrosial fruit of liberation.

The bhikṣus will bow toward the direction where the Buddha first turned the Dharma Wheel, their hearts filled with sorrow, shedding many tears.

Then, they will go to the place of the Buddha’s Parinirvāṇa, experiencing his final presence.

Under the twin śāla trees, the Buddha, for the benefit of all beings, shattered his physical body and entered Nirvāṇa here.

Alas! The Great Holy One, Śākyamuni Buddha, has now entered extinction. Now we can only hear his name, but alas, I have never personally seen him!

The Master also guided a person named Good Sage here, and with wisdom, he foresaw that this would be his final conversion.’

While paying homage at these sacred sites, some may pass away while practicing, or make vows to pass away, or complete their practice and pass away. They will all be reborn in good destinies.

From this time forward, the profound and vast Dharma will gradually decline.

Those who uphold the precepts and those who break them will both receive offerings, accepting the great faith and alms of others, yet some will quickly fall into the evil destinies.

Look at these bhikṣus—there is such a great difference among them.

Even if a wise one practices later in life, they will still be quickly reborn in the human or heavenly realms.

These great bodhisattvas, the shining lamps of the world, with compassion for all beings, constantly cultivate practice with joyful hearts, and ultimately attain unsurpassed enlightenment.

They will encounter Maitreya Buddha, make offerings to him, and receive a prophecy of their future enlightenment. Everything they wish for will be fulfilled due to their immense power.

I speak the truth, offering comfort to these beings. Although they have not seen the Buddha in person, it is as if they have.

In the past, when I sought Bodhi, I reverently honored countless Buddhas. If there are women or other beings who aspire to supreme enlightenment, I and countless Buddhas will comfort them, enabling them to swiftly take male birth, see Maitreya Buddha, and make offerings to him, fulfilling all their aspirations.

One should follow the wise, renounce the world with pure faith, cultivate a firm heart of joyful pursuit, study widely, and uphold the precepts.

In the presence of Maitreya Buddha, one will certainly receive a prophecy.

Therefore, hearing of such great merit, one should give rise to faith, cultivate wholesome karma, abide in a steadfast heart, and guide sentient beings.

If one seeks the path in this way, how could one fail to attain it? With wisdom and diligence, realizing Bodhi is not difficult.

Cultivate a heart of compassion, avoid deceit and flattery, and dwell joyfully in tranquil places—this is the path to Bodhi.

If someone only talks about the Dharma but does not practice it, even if people respect and venerate them, in reality, they are nothing but a terrible thief.

If someone spreads the Dharma merely for food or personal gain, such a disgraceful way of life is called ‘wandering through the world in vain.’

Such a person, after abandoning the human body, will suffer various torments in the evil destinies.

There are also those who mingle within the Buddhist community, falsely claiming the title of a bhikṣu.

They slander the scriptures, destroy the well-explained precepts of liberation, and falsely claim to uphold all the Vinaya teachings. Though they appear to be bhikṣus on the outside, in the end, they lose their chance to be reborn in the human or heavenly realms.

If someone slanders human and heavenly beings, or even defames the Buddha himself, then slandering the Dharma is an even greater offense.

Therefore, one should carefully guard the three karmic actions—body, speech, and mind—and not allow them to commit evil deeds.

If one can eliminate these three unwholesome actions, one will surely attain Nirvāṇa.”