Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty by Imperial Command
“Furthermore, Kāśyapa! After the Parinirvāṇa of the Tathāgata, when the bhikṣus who had deeply planted wholesome roots in the presence of the Buddha have all entered Nirvāṇa, and when those sentient beings with exceptional spiritual aspirations have all passed away, in the last fifty years before the decline of the True Dharma, there will appear some bhikṣus whose hearts are filled with greed. Their intense desires will cloud their wisdom, and they will enjoy creating conflict, harming others, speaking harsh words, and displaying angry expressions with furrowed brows and grimacing faces. These bhikṣus will indulge in three activities. What are these three? They are: practicing medicine and treating illnesses, engaging in business and trade, and associating closely with women.
“Because they obsess over these three pursuits, they will gradually lose four kinds of virtues. What are these four? They are: the perfection of discipline, the merit leading to rebirth in a wholesome realm, the attainment of the noble fruits of enlightenment, the direct realization of the Buddha as he truly is.”
“Having lost these four virtues, they will then develop four unwholesome qualities, which will continue to grow, making it impossible for them to cultivate renunciation. What are these four? The intensification of jealousy, The intensification of hatred and evil thoughts, The intensification of attachment to family and caste, The intensification of greed for delicious food and the hoarding of excessive provisions.
“They will love luxurious clothing, store garments in boxes, and focus on these material things as their daily occupation. Thus, they will gain nothing from the practice of a renunciant, nor will they attain the path of a true śramaṇa. When they hear such scriptures, they will fall into four grave offenses. What are these four? They slander the Dharma, promote things that the Buddha explicitly prohibited, preaching to women in private, defame the monastic disciplinary code established by the Tathāgata.
“Upon hearing such teachings, instead of repenting, they will further undermine the True Dharma, leading themselves to a path of ever-increasing evil karma. Kāśyapa! Suppose there is a vicious dog, and someone forcefully pours bitter bile into its nostrils. What do you think? Would that dog become even more ferocious?”
Kāśyapa replied to the Buddha, “World-Honored One! Indeed, it is so.”
“The Buddha told Kāśyapa:””Those wicked individuals are like vicious dogs and malevolent spirits. When they see bhikṣus who abide in pure intentions, uphold this Dharma, preach this Dharma, dwell in genuine renunciation, and praise the practice of few desires, they not only fail to feel joy but instead develop aversion and turn away from them. Their minds become weak, filled with anxiety and distress. Because anger blinds their hearts, they think: ‘We are living in unfavorable circumstances, in a place where we should not be looked down upon, yet we are being despised.’ Therefore, when they hear such profound teachings, they will slander them and insult those who uphold them, using harsh words to declare: ‘This is not the Buddha’s teaching. This is not the path of those who practice renunciation; it is the path of those who indulge in desires!’ Kāśyapa! I have praised those who practice renunciation and cultivate contentment under many names, calling them those who are easily satisfied, those who are easily supported, those who live in purity, those who practice ascetic discipline, those who are highly adorned with virtue. I also praise those who dwell in solitude, practice diligently, and maintain pure livelihood.
“You should not hoard possessions and store them in chests. Why is this? Because you should cultivate this Dharma practice:
“Do not become like an empty clanging cymbal that makes noise but lacks substance. Follow the Tathāgata’s teachings and practice this Dharma sincerely. Do not easily fall into anger or crave external things. Dwell in a state of non-attachment to material possessions. Do not become fixated on any place or develop attachment to it. Do not boast about yourself. Do not raise or keep cattle, donkeys, or other livestock. Do not be lazy or negligent. Instead, arouse great diligence, abandon all unwholesome actions, and cultivate wholesome Dharma. Kāśyapa! I praise those who live in solitude, practice in seclusion, and avoid noisy places under various names. Now, I will describe the purest form of practice under many names. If someone does not abide in this most pure practice but instead indulges in desires and commits evil deeds, they will slander those who uphold this most pure practice. Kāśyapa! Consider a fool who consumes ghee for four months, which makes him extremely thirsty. He then goes to a pond to drink water. A bystander warns him: ‘You have already ingested ghee; do not drink water—if you do, you will lose your life.’ However, this fool, blinded by anger, curses the bystander, refuses to listen, and ultimately dies from drinking the water.
“Kāśyapa! In the same way, in the future, there will be bhikṣus who cling to worldly views and engage in unwholesome conduct. If a Dharma-holder instructs them: ‘This is what should be done; this is what should not be done,’ these wicked bhikṣus, blinded by anger, will curse the teacher and slander this sacred scripture. Kāśyapa! Even now, many people argue endlessly in my presence. How much worse will it be in the future? Consider the bhikṣu Virtuous Guardian, I established the precept that bhikṣus should accept food from only one location. However, out of anger, he refused to come see me for the entire three-month summer retreat. Kāśyapa! Even now, in my presence, there are bhikṣus who disregard pure conduct. How much worse will it be after my Nirvāṇa when greedy bhikṣus crave food, clothing, alms bowls, and medicine, and when they are engulfed in sleep and rage? When such people hear this Dharma, they will not show reverence to the Tathāgata, the Great Master. How could they possibly respect the bhikṣus who uphold the True Dharma? Kāśyapa! Such behavior is not only unwholesome—it is deeply evil. This Dharma jewel will eventually disappear. If there are noble men and women who seek great benefit and have faith in my teachings, in the future era of corruption, in a time of great darkness, it will be difficult to find righteous people. If someone hears such profound teachings, they should only expound them to those who are worthy, not to those who are unworthy. They should preach to those who have faith, not to those who lack faith. Even now, I only preach to those who are worthy, not to those who are unworthy. I preach to those who have faith, not to those who lack faith.”
“Kāśyapa! It is like a weak horse that cannot bear the weight of armor. If it is forced to wear armor like a strong warhorse, it will become panicked and restless—let alone if it hears the sound of war drums and battle horns! Could it possibly endure? That would be impossible. Similarly, a precept-breaking bhikṣu will never be able to endure the righteous teachings of the Great Noble Ones, just like a weak horse that becomes terrified and unstable. If a precept-breaking bhikṣu merely hears the phrase ‘All dharmas are without self’, he will experience fear and internal conflict due to his attachment to the idea of self—let alone if he is asked to wear the armor of wholesome Dharma! However, if he dons the armor, he will be able to subdue billions of Māra’s armies and ultimately eliminate all inner conflicts.
“A virtuous bhikṣu, when clad in the armor of diligence, will not destroy the fundamental virtues of ascetic practice, purify his faculties and stay far away from the roots of greed, hatred, and delusion, not give rise to jealousy, completely abandon desires, dwell alone in seclusion.
“Maintain clear awareness at all times, never give rise to anger or greed, no matter the time or situation, seek nothing from material possessions. This armor is called ‘The Armor of No Foundation’, for it is free from attachment to any root of defilement.
“Having donned this various armor, one should give rise to the mind of supreme Bodhi and remain unattached in all situations. One should never give rise to thoughts that self has reality. One should never generate thoughts that beings, lifespans, individuals, genders have reality, or that the elements of earth, water, fire, and wind have reality. One should never cling to the desire realm, the form realm, or the formless realm. One should never hold thoughts that keeping or breaking precepts has reality. One should never cling to the thoughts that emptiness has reality. In summary, one should not generate thoughts about anything has reality at all, for all thoughts are ultimately unobtainable.”
“Kāśyapa! If craving truly exists, one should clearly recognize it and extinguish it by drawing near to the Buddha’s teachings. But craving does not reside in any fixed location—thus, one cannot eliminate it by attaching to a particular place. If someone insists that craving can be grasped in a fixed location, such words are false. This is why the Tathāgata is called the Speaker of Truth—because he teaches that all craving is non-self. This teaching belongs to the path of śramaṇas, and all śramaṇa teachings ultimately lead to non-attachment. If someone clings to even a single notion, he is like a man who clings to the idea of Mount Sumeru as his own self. Because of this attachment to self, he will fall away from the holy teachings and be incapable of developing even a fraction of the path of śramaṇas, nor can he abide in it. Such a vast and sublime Dharma will only cause further decline in those who are foolish. For such people, one should not easily teach even a small portion of the Dharma. Why is that? Because if one clings to a single teaching, he will be led into the most terrifying of places—that is, he will dwell in the great hells for an entire kalpa.
“Kāśyapa! Look at these bhikṣus: Kokālika, Devadatta, Chantudara, Galuradisa, Samudra, Aśvaka, Pūrṇavasuka, and Sunaksatra. These individuals personally attended me, listened to my teachings, witnessed my walking and sitting, saw me manifest supernatural abilities, and observed me in great assemblies subduing many heretical teachers and destroying their false doctrines. Despite all this, they still did not develop faith in me. With each step they took, they slandered me more and more, and as they walked, they accumulated even greater evil karma. Furthermore, if someone truly believes in the existence of the Buddha and recognizes that the Buddha is real, then that person should take a container as vast as Mount Sumeru, fill it with sandalwood powder, and scatter it upon the Buddha’s body. That person should also create a vast parasol as large as the entire trichiliocosm and suspend it in the sky to shade the Buddha. Why that person will do this? Because of faith in the Buddha. Even more so, those who have already developed faith in the Buddha, renounced worldly desires, and entered the monastic life—such people rely on nothing but diligently cultivate all forms of meditation.
“Kāśyapa! People like this are extremely rare among sentient beings. They faithfully uphold the precepts set forth by the Buddha, and in doing so, they come to understand the Buddha’s profound teachings of the nectar. For example, in a great gathering, some individuals may create figures out of leather or other impure materials, or craft bizarre masks, decorating them with bright and elaborate colors. Some may wear these masks on their faces or wrap them in garments and parade them around. Would it be right to consider these masks genuinely beautiful simply because they appear attractive on the surface? Once people become aware of the impure nature of these masks, they will develop a sense of revulsion toward them. Similarly, these wicked bhikṣus adorn themselves outwardly. The wise recognize the Buddha’s majestic and dignified form and, through careful observation, realize that the root of these evil individuals’ downfall lies in their attachment to “self” and their greedy craving toward both themselves and others. If someone can understand that the notion of “self” is fundamentally unreal, then upon hearing these teachings, they will not give rise to anger. Why is this so? Because when such a person encounters slander or opposition, hearing these teachings of the Dharma will only increase their sense of renunciation. If a sentient being harbors attachment, one should know that this person is clinging to false views. And if a person holds false views, then when encountering this truthful Dharma, they will inevitably feel resentment. Why?Because those who cling to the idea of “self” will inevitably give rise to anger. “
The Buddha told Kāśyapa, “Kāśyapa! If a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā hears this kind of scripture and, instead of rejoicing, gives rise to anger, slanders it, and even destroys it, such a person is not a true śramaṇa. Although they may hold the title of a renunciant, they are not truly my śrāvaka disciples, nor am I their teacher. Why is this so? Because my śrāvaka disciples do not speak falsely, and I am not a teacher of those who speak falsehoods. Why is this so? Because the Tathāgata is a speaker of truth and proclaims the reality that all dharmas are empty. Kāśyapa! The Tathāgata is capable of eliminating attachment to ‘self’ and engages in battle against such attachments. If someone argues against the Tathāgata, that person is called a demon. The Tathāgata does not allow demons to take ordination or to receive full monastic precepts. For example, if someone were to say:‘A tiny blue sparrow gives birth to a great nāga-elephant.’ Would you believe such words?”
Kāśyapa replied: “No, World-Honored One, such words are unbelievable!”
The Buddha then asked: “By your reasoning, are these two even of the same kind?”
Kāśyapa answered: “No, they are not of the same kind.”
The Buddha continued: “Again, Kāśyapa, suppose someone were to say: ‘The wondrous-winged bird king gives birth to common flying birds.’ Would you believe these words? Are they of the same kind?”
Kāśyapa answered: “No, World-Honored One, such words are not believable! They are not of the same kind.”
The Buddha continued: “Once more, Kāśyapa, suppose someone were to say:‘A tiny firefly carries Mount Sumeru on its back and flies into the sky.’ Would you believe such words? Are they of the same kind?”
Kāśyapa answered: “No, World-Honored One, such words are not believable! They are not of the same kind.”
The Buddha then told Kāśyapa:”In the same way, these wicked people, if they remain attached to notions of “self”, or even to concepts of nirvāṇa, and claim I am their teacher, then in reality, they are not of the same kind as me. Kāśyapa! Consider a great king governs his kingdom, protecting and nurturing his people, ensuring they live free from distress, food and resources flow naturally and abundantly. Surrounding him are ministers who faithfully uphold his righteous rule. Now imagine a stranger, someone whom no one has ever seen before. This person, seeking wealth and personal gain, imitates the mannerisms of the ministers, but he does not report to the king. Instead, he acts on his own in the presence of the ministers and the king’s assembly, falsely proclaiming: ‘You must stay here.’ ‘You must do this or that.’ Kāśyapa! Just like this, the Tathāgata is the Dharma King, ruling over the trichiliocosm, guiding all beings of the three vehicles, and perfecting the ten powers of wisdom. The Tathāgata carries out the works of Buddha, bringing boundless peace and happiness to all beings, food and offerings naturally arise. Yet, among the masses, there are certain people whom no one recognizes. Seeking fame and livelihood, they proclaim teachings about ‘self’, ‘sentient beings’, and even ‘nirvāṇa’. But they do not accept the Tathāgata’s teaching of selflessness. And yet, they still dare to falsely claim: ‘The Tathāgata has spoken this—this must be done!’ The Tathāgata has prohibited this—that must not be done!
“Some people, believing in the Dharma and following the teachings without slander, upon hearing these words, consider them to be a supreme and pure field of merit. With deep faith, they cease distributing their wealth and family resources, giving in accordance with the Dharma, never once interrupting their offerings, even before realizing their faults. However, wicked individuals are like strangers whom no one recognizes. After exhausting their food supplies, they spend their days in noisy gatherings, discussing matters of kings and thieves, food and drink, sensual pleasures and women, medicine and alcohol, eclipses of the sun and moon, the movements of rulers, caste issues, and auspicious days for traveling to obtain alms. They pass the time engaging in such idle talk, and upon returning to the monastery, they stay for two nights or even up to six, but no matter where they reside, they constantly engage in these conversations. Lacking mindfulness and wisdom, they break their monastic discipline, living in dullness and ignorance. When they sleep, their saliva dribbles, and in their dreams, they see themselves traveling elsewhere, walking quickly or slowly, engaging in various activities. Upon waking, they share their dreams, saying, ‘I saw you sitting and walking in such a way. I received or did not receive something from a certain place.’
“Some say, ‘This dream is auspicious; you should immediately go to the village or city.’ They visit others’ homes, moving their faces in feigned expressions, disturbed by their afflictions, lacking a calm and focused mind. With arrogance and defiled senses, they are no different from worldly people. Their speech is inappropriate, their minds scattered, and they enjoy wandering among laypeople. They fail to uphold the monastic precepts, speaking privately to women and delivering teachings while harboring desires, seeking personal gain. Because they do not feel remorse, their greed consumes them like a gnawing pain, their ignorance and craving growing without end. When they must part, they weep in sorrow. They also preach to others under two conditions: when they receive pure and generous offerings, they praise; when they do not, they slander. Upon meeting, they inquire about what was given, who received the offerings, and how much food or wealth was offered. Kāśyapa! You should know that these are people who do not practice the path. Even at the time of their death, their speech remains the same. Those who do not practice have many other faults, generating evil intentions and slandering the true Dharma. Kāśyapa! You should feel compassion for such bhikṣus. Why? Because they will face the suffering of painful karmic retribution. “
At that time, the World-Honored One spoke this verse:
“Foolish people, seeking a livelihood, imitate the ways of royal ministers, traveling to different places and falsely delivering the king’s commands.
Arriving there, they issue secret orders, claiming that failure to obey will incur the king’s wrath and punishment.
Such fools act only for their own survival.
The most supreme Buddha, throughout hundreds of kalpas, abandoned his body, limbs, and life, enduring many hardships.
Though I am the Dharma King, I do not punish servants like a worldly ruler, nor do I issue commands to those who come seeking the path.
Faithful followers offer bhikṣus the finest dwellings, the most exquisite food, the best clothing, and all forms of respect.
They work hard to earn wealth, providing offerings for those who uphold the precepts, not for themselves or their children.
However, those who do not practice according to the Dharma eat these offerings and then depart, later boasting in gatherings, ‘I ate a wonderful meal.’
In crowded places, they discuss matters of kings and thieves, border patrols and guards, as well as various foods.
They talk about solar and lunar eclipses, the movements of rulers, and predict victories and defeats.
Such topics are not what should be discussed, yet they constantly gather to debate these matters.
They indulge in luxurious beds, spending day and night in sleep.
During the day, they visit the homes of the wealthy, seeking out places of prosperity.
They say, ‘This offering is insufficient; it is not the best.’
After such thoughts, they merely sit idly, speaking empty words.
Lazy and ignorant, they do not diligently cultivate the path, like donkeys burdened with heavy loads.
In their dreams, they see various visions, and upon waking, they recount them to others, adding to their discussions.
They say, ‘Do not worry, do not mock—good fortune will come.
This matter must be completed quickly, so do not delay in concern.’
They wander frequently between villages, behaving without dignity, like monkeys darting about, constantly turning their heads to look at people.
They enter villages to preach to women, abandoning the sutras, the virtuous Dharma, and the monastic precepts.
Upon leaving the donor’s house, they examine their received offerings; if they find them insufficient, they curse and criticize the giver’s household.
During assemblies, they ask one another, ‘What did you receive? What did you eat?’ engaging in endless discussions of this nature.
I summarize these matters. These people waste their lives in idle chatter, and even after a hundred years, their deluded thoughts only serve their own survival.
They debate the taste of wine and the fragrance of flowers, seeking medicine to ease their ailments and suffering.
Even if a hundred Buddhas appeared, they could not change such people.
They abandon true cultivation, living no differently from householders.
They excessively protect their bodies, unable to detach from the clinging to ‘self.’
Because of their misguided practice, they fall into evil destinies.
Those who slander the true Dharma will be scorched by immense suffering.
They are ignorant, lacking wisdom, have no different from laypeople.
If the true disciples of Śākyamuni sincerely practice the Śrāvaka path, they will not violate even the smallest precept for the sake of livelihood.
A wise person does not crave food, viewing material enjoyment as a burden.
By practicing impurity contemplation, they repay the debt owed to donors.
They distance themselves from desire and affliction, understanding the nature of all thoughts.
Such individuals I permit to renounce the household life and enter my Dharma.
The wise do not slander the Dharma but diligently investigate the teachings of emptiness, realizing that within emptiness, nothing substantial can be attained.
Those who are valiant and possess great wisdom understand the truth of emptiness and cause the demonic armies to tremble.
Such beings are truly worthy of offerings. If they distance themselves from greed and refrain from denigrating emptiness, then these sons of the Buddha—these fearless ones—are the rightful recipients of offerings among humans.
The true Dharma will not endure long, for the world is filled with ignorance.
Few bhikṣus remain who pursue a life of heedfulness. The wise people grieve, and soon, they attain nirvāṇa and left.
Later, in day and night, people will speak of the past.
There is no refuge in this world; only the Two-Footed Honored One can be relied upon.
Yet those who practice the Buddha’s path will soon be entirely gone.
Those who fail to understand these profound teachings will not show reverence for the Buddha or the supreme Dharma.
The true Dharma will vanish entirely—therefore, one must quickly arouse great diligence, even if only for a brief moment.
The opportunity for those people to hear the true Dharma will not be far. “
Dharma Torch 