Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty by Imperial Command
“Furthermore, Kāśyapa! If a bhikṣu or any other being can accomplish this supreme and wondrous Dharma in pursuit of the fruit of liberation free from outflows, they should contemplate in this way: the mind should not have any attachment to any dharma.
“Furthermore, Kāśyapa! A bodhisattva should cultivate with unwavering determination. What is ‘unwavering determination’? What is ‘cultivation’? ‘Unwavering determination’ refers to a firm and resolute mind along with diligent effort. So, what is a resolute mind? A bodhisattva should think: ‘Even if I must make offerings to as many Buddhas as the grains of sand in the Ganges before generating even a single thought of seeking the path of Buddhahood, and even if it takes countless kalpas as numerous as the grains of sand in the Ganges before a single Buddha appears in the world, and even if only after making innumerable such vows as numerous as the grains of sand in the Ganges am I able to obtain a human body, and even if, after experiencing countless human rebirths, I am only able to hear a single phrase of the Buddha’s wisdom and radiant Dharma—then such a path toward Anuttarā Samyaksaṃbodhi is still of immense benefit.’ Thus, one should give rise to such unwavering resolve. At the same time, one should adopt various skillful means to attain the wisdom of the Buddha, seek it through various ascetic practices, and use these hardships as a way to embrace the wisdom of the Buddha. This is what is called a resolute mind.
“Furthermore, Kāśyapa! I will now give you a parable. A wise person, upon hearing this parable, will understand the meaning of what I am teaching. Through various arduous and difficult ascetic practices, one can attain Bodhi. Therefore, throughout countless kalpas as numerous as the grains of sand in the Ganges, one should never cease practicing. If one can persist in learning and never abandon practice across countless kalpas as numerous as the sands of the Ganges, they will eventually attain supreme enlightenment. One should generate such unwavering resolve and take it as strength and encouragement, never abandoning the goal of Anuttarā Samyaksaṃbodhi. This is what is meant by an unwavering mind.
“Kāśyapa! If a bodhisattva generates such a determination, how should they cultivate and uphold it? The answer is: they should neither cling to ‘places’ nor ‘non-places.’ Why should they not cling to ‘places’ or ‘non-places’? Because if one clings to either, it becomes an obstacle, preventing the realization of supreme enlightenment. By not attaching to ‘places’ or ‘non-places,’ one can swiftly attain unsurpassed perfect enlightenment.”
“Kāśyapa! Suppose someone makes offerings with treasures that fill the entirety of the Three Thousand Great Thousand World Systems. Yet, if another person, following the teachings spoken by the Tathāgata, abides in faith and upholds the Dharma in accordance with the path to enlightenment, the merit they accumulate will far surpass the former. Kāśyapa! A bodhisattva also possesses another kind of unwavering determination, and even this determination itself is ultimately an empty appearance and cannot be grasped as something real. Therefore, one’s practice must not cease. What is meant by ‘cultivation’? It means continuously engaging in practice. How many methods of cultivation are there? No matter how many methods exist, if one gives rise to even a single thought that clings to a particular mental state as real, then those methods will be beyond their understanding. Why is that? Because those paths are not mere words or concepts, but rather the most supreme methods of practice. This is what is called unwavering determination.”
At that time, the World-Honored One spoke this verse:
“The mind, in its original nature, is unattainable. However, if one forcefully clings to mental dharmas as real, great fear will arise:
Can I truly achieve enlightenment? What exactly is the nature of this matter?
This leads to constant doubt and overthinking, attachment to biased views, and hesitation, all while slandering the true path.
Such a person will not attain Bodhi.
This is the state of a lazy mind, not the manifestation of awakening.
People like this doubt everything, including the Buddhas and the teachings of the Śrāvaka vehicle.
They do nothing yet expect to attain the supreme realization of sages.
One cannot achieve the blissful results of the Dharma merely through words and speech;
one must have deep faith and a heart filled with joy to cultivate the vast merits of the Buddha’s teachings.
It is also not by relying solely on thoughts and inner contemplation that one gains extraordinary abilities,
but rather by following the correct method that one accomplishes all that needs to be done.
Understanding the supreme nature of this method, one should diligently practice for the sake of the Buddha’s teachings. “
“Moreover, Kāśyapa! If a bodhisattva can accomplish this Dharma, even without personally approaching and making offerings to the Buddhas, he can still record and firmly believe: ‘In the future, I will surely attain the fruition of becoming a Tathāgata, an Arhat, a Perfectly Enlightened One.’
“Kāśyapa! There are three types of practices that household bodhisattvas can cultivate, which bring great benefit to the path of Bodhi. What are these three? First, they deeply develop a joyful aspiration for all-knowing wisdom. Second, they do not engage in worldly professions or affairs. Third, they uphold and protect the five precepts. By fulfilling these three practices, they will achieve six kinds of merits. What are these six? First, they will enter the domain of the noble ones. Second, they will not be mute, will not stutter, and will not be deaf, instead possessing sharp hearing. Third, their bodies will become dignified and properly proportioned. Fourth, they will swiftly generate deep faith in profound Buddhist teachings without fear. Fifth, they will comprehend and internalize the Dharma effortlessly upon hearing it. Sixth, they will quickly attain the stage of non-retrogression. These six merits should be well understood. At the same time, there are five obstacles that should be avoided. What are these five? First, divisive speech. Second, all forms of false speech. Third, a hesitant and indecisive mind. Fourth, a heart filled with jealousy. Fifth, attachment to various desires. These five actions create hindrances in practice.
“Additionally, there are three Dharma gateways that should be cultivated. What are these three? First, constantly nurturing the aspiration for renunciation. Second, holding great respect and reverence for bhikṣus and Brahmins who uphold moral discipline. Third, keeping a distance from those who teach the Dharma but are not of the same kind. Why? A bodhisattva should not study paths that do not align with the Buddha’s teachings. If one follows such paths, it is like carrying a bundle of fodder meant for livestock. Why? Because those paths are not the true Buddha path. If one takes them on, attachment will arise, making one no different from the ignorant. Therefore, one should not study such teachings.
“Moreover, Kāśyapa! A bodhisattva should also cultivate three additional Dharma gates. What are these three? First, always following in accord with all Buddhas and Tathāgatas. Second, expounding the Dharma for others while diligently cultivating it oneself. Third, practicing loving-kindness toward all beings. After receiving teachings in these three areas, one should put them into practice. Furthermore, one should associate closely with three Dharma gates. What are these three? First, refraining from striking or abusing others. Second, not slandering others or calling them inferior. Third, providing fearless refuge to those who are afraid. One should always stay close to these three Dharma gates.
At that time, the World-Honored One spoke this verse:
“Do not associate with those of low character.
When you see someone behaving dishonestly, you should keep your distance, just as you would avoid a poisonous snake.
Do not follow them to learn from them, nor should you pay them respect. Instead, stay away from them.
This is like seeing a vicious dog—such people will lead you down an evil path.
If someone harbors attachment and studies alongside them, they too will fall into misfortune.
When you hear teachings on the supreme emptiness, you should develop joy and appreciation,
and you should also respect the bhikṣus who practice emptiness.
By drawing near to the Dharma, you increase your knowledge, allowing your wisdom to become sharper.
You should respectfully associate with those beings who are progressing toward enlightenment, bowing to them and swiftly accepting their guidance.
In doing so, you will quickly accumulate virtuous roots and grow in wisdom,
just like a lotus that remains pure while growing in water.
You should listen to and accept the Dharma frequently, and your accumulation of merit will increase rapidly.
With the growth of wisdom, you will be able to eliminate various afflictions.
Those with great virtue and fearless determination, possessing deep wisdom and diligence, benefit themselves in extraordinary ways in order to help others.
Lay practitioners should abandon all acts of violence toward sentient beings
and vow to pursue enlightenment, never turning back on the path.
Those who are healthy and have dignified appearances are often admired and respected by others.
By cultivating loving-kindness, one can avoid rebirth in unfortunate realms
and be reborn in the Heaven of the Thirty-Three to enjoy celestial pleasures.
After their life in the heavenly realm ends, they will not fall into the three lower realms but will instead be reborn in an affluent family in the human world.
Their physical features will be exceptionally dignified, making them beyond reproach.
Even celestial beings such as nagas and gods will come to protect them,
ensuring they can practice the righteous path in peace.
They will live in superior conditions, receiving love and respect from all around them.
Their sleep will be undisturbed, and upon waking, their minds will be serene.
Because of the divine protection they receive, they will always remain fearless.
This vast Dharma gateway contains such extraordinary merits.
Whether lay or ordained, this teaching brings immense benefit and inspires many to recall and awaken their virtuous roots.
To those who are fearful, offer comfort, guiding them toward the path of enlightenment.
Other than honoring the Buddha, the Omniscient One, do not seek refuge in any other deities.
Such individuals will walk the righteous path, aligning with great wisdom.
Through these merits, they will remain distant from the three lower realms, attain wisdom,
and realize the knowledge of past lives, divine vision, and the eradication of defilements.
They will excel in cultivating morality, concentration, and wisdom.
Based on their accumulated virtue and deep reverence for the Dharma,
they will become venerable beings among sentient beings, receiving honor and veneration.
Those who pay homage to the Tathāgata are the most distinguished among people.
Even while dwelling in the world, if they give rise to bodhicitta, they should also expound the Dharma to others.
You should listen to and follow my teaching in this way.”
“Furthermore, Kāśyapa! A householder bodhisattva should cultivate three practices. What are these three? They should avoid all forms of worldly amusement, recklessness, excessive gift-giving, and reliance on selecting auspicious dates; they should always maintain physical and mental purity, not greedily amassing wealth; and they should diligently study and expand their knowledge and wisdom. A bodhisattva should cultivate these three practices. Additionally, there are three practices that should be upheld. What are these three? They should not obstruct those who preach the Dharma; they should encourage others to expound the Dharma; and they should frequently light lamps and candles. One should always follow these three practices. Furthermore, Kāśyapa! There are three actions that must never be committed. If one commits them, they will be reborn as a woman. What are these three? One should not prevent one’s mother from hearing the Dharma or from meeting bhikṣus; one should not prevent one’s wife from meeting bhikṣus or hearing the Dharma; and one should not violate one’s wife in improper ways. These three actions must never be committed. If one commits them, they will be reborn as a woman. “
At that time, the World-Honored One spoke this verse:
“One should always, with sincere faith, light candles and lamps and let their radiance shine,
By doing so, one shall attain the pure and undefiled Buddha-eye.
With the Buddha-eye, one shall understand all knowledge and the Buddha’s teachings.
If one can comprehend all that is to be known, then one will also understand past events, and likewise, one will fully comprehend present events.
Regarding future events, one will not make distinctions,
For one will no longer differentiate between past, present, and future appearances.
There are only two states, ‘appearance’ and ‘non-appearance.’
At this moment, ‘appearance’ itself is called ‘non-appearance,’ and the two become unified.
Although the Buddha speaks of the ‘faculties,’ in truth, dharmas have no fundamental root.
If one makes arbitrary distinctions here, one will lose the supreme fruit of Bodhi.
Once one cultivates pure practice and attains the Buddha-eye, one can directly perceive all dharmas—
this is Bodhi, just as the Buddha previously taught.
The Dharma itself cannot be concretely displayed, nor is there anyone or any force capable of destroying it.
All dharmas are formless and shapeless, like empty space, and thus are referred to as teachings.
The guiding teacher, the Buddha, expounded this doctrine to encourage lay practitioners to constantly light lamps and candles
so that they may attain the Buddha’s clear and radiant vision.
By doing so, they will continuously propagate the Buddha’s teachings, expounding the lion-like Dharma teachings.
In this way, they will never fall into the three evil destinies nor suffer the karmic retribution of being born blind.
Those who frequently encourage others to expound the supreme teachings, through the power of such wholesome roots,
will ultimately be able to turn the unsurpassed Dharma Wheel.
If someone obstructs their mother from receiving the Buddha’s teachings,
they will be reborn as an ugly and lowly woman,
afflicted with disabilities and blindness, and burdened with heavy karmic offenses.
This person will be unable to see colors or hear sounds, living in perpetual darkness, much like a bat.
If one becomes jealous of one’s wife and prevents her from practicing the Dharma,
they will soon meet an untimely death and be reborn as an extremely unsightly woman
—her hair dry and yellow, her eyes green, her skin dark and ashen.
She will be blind, lame, and filled with malice, deaf and fond of slander.
In such cases, one will quickly take birth in various deformed bodies,
suffering immense hardship.
Moreover, due to lust and attachment, even her own husband will feel disgust and jealousy toward her. “
“Moreover, Kāśyapa, a householder bodhisattva should refrain from three kinds of actions. What are these three? First, when others make offerings, even if it is a small amount of ghee or clarified butter—things that are valuable and difficult to give—one should not distribute them on behalf of the donor unless the donor explicitly states their intention. Second, one should not create obstacles for those who wish to leave the household life and ordain; instead, one should encourage those who have not yet ordained to take that step. Third, when seeing someone building a stupa or temple in honor of the Tathāgata, one should assist in its construction and not use the opportunity to seize or misappropriate funds for personal gain. These are the three actions that a householder bodhisattva should not engage in. “
At that time, the World-Honored One spoke this verse:
“The offerings given by others should not be misdirected to improper places.
If given incorrectly, not only does it create negative karma, but the offering is also wasted and cannot be retrieved.
When a person of faith comes to an offering site, one should stand respectfully with palms joined in reverence.
If the donor lacks sufficient helpers and one is willing to assist in serving the monastic community,
One should follow the donor’s wishes and help with tasks that are within one’s ability,
Such as providing water, beverages, or light food like soup.
Do not go against the donor’s intentions, lest resentment arises in their heart.
If anyone, including one’s own children or relatives, wishes to renounce the household life and cultivate the path,
A bodhisattva should not create obstacles or cause difficulties for them.
Instead, one should think, “May all sentient beings attain happiness, and may they realize Nirvāṇa.
With a supreme aspiration, I hope they will one day expound the unsurpassed Dharma.”
Once one understands the faults of certain actions, one should not continue defiling one’s body and mind,
Nor should one remain trapped in sorrow and lamentation, allowing afflictions to stain one’s heart. “
“Moreover, Kāśyapa, a householder bodhisattva should refrain from three types of practices. What are these three? One should not engage in the trade of men or women; one should not give others inappropriate or harmful medicine; and if someone is engaged in such improper activities, one should not associate with them. “
At that time, the World-Honored One spoke this verse:
“One should distance oneself from the sin of trading men and also from the sin of trading women.
If something is not a proper medicine, do not give it to others carelessly; if one has given it, one should immediately stop such behavior.
For such actions bring suffering, and even celestial beings will condemn them.
Wherever one goes, one will be harmed by the arrows of sorrow.
Remaining trapped in such actions for a long time will only increase inner distress and afflictions.
Various sufferings will torment both body and mind, ultimately leading to a shortened lifespan,
And one’s own downfall. Therefore, one should not engage in such practices.
These faults, along with many other mistakes, I have fully understood. For the sake of all bodhisattvas, I now briefly explain a portion of them. “
“Moreover, Kāśyapa, a householder bodhisattva should not engage in three specific behaviors. What are these three? One should not enter the house of a courtesan; one should not associate with marriage brokers or matchmakers; and one should not linger in places where cows, sheep, and other animals are slaughtered. These are the three behaviors a householder bodhisattva should avoid.”
At that time, the World-Honored One spoke this verse:
“Do not enter the house of a courtesan, for they are immersed in impure desires.
Such actions will quickly lead to the ridicule and rejection of the world, For they indicate that one has drawn close to base cravings.
If virtuous people learn of such conduct, they will feel disgust and criticism.
Such actions can also cause illness, harm the body, and may even bring an early death.
Do not associate with those who specialize in matchmaking or marriage arrangements,
Nor should one linger near places where others take wives, For doing so may lead to unfounded slander.
Likewise, one should not visit homes or establishments where animals are slaughtered.
All of these actions are unworthy of a bodhisattva and their followers.
These profound faults are completely known to the Tathāgata.
To guide those whose conduct is improper, I now explain them truthfully.
A disciple said, ‘All of the World-Honored One’s teachings, we disciples can understand.’
Such a person, standing before the Buddha, is truly following in the footsteps of the Tathāgata.
If sentient beings abide in the noble path, they will quickly reach Nirvāṇa.
The Buddha’s teachings are meant for such people, and not for those who engage in unwholesome actions. “
“Moreover, Kāśyapa, a householder bodhisattva should cultivate three kinds of mindsets. What are these three? While living as a householder, one should regard oneself and life as impermanent, like a traveler passing through. For the wealth and offerings already given away, one should see them as accumulated merit. For wealth that has not yet been given, one should see it as something that is a hundred yojanas away, rather than something accumulated for the sake of one’s wife and children. A householder bodhisattva should develop these three mindsets. “
At that time, the World-Honored One spoke this verse:
“One should constantly cultivate mindfulness of death, always bearing in mind: ‘My life will soon come to an end.’
For the wealth one accumulates, one should reflect on how to gain more solid and lasting benefits.
Wealth is not meant for one’s wife and children, nor is it for one’s personal enjoyment,
But rather, it should be used swiftly to attain firm and reliable results, strengthening both life and virtue.
One should sincerely pursue the path of the Buddha, without becoming arrogant.
If one abandons opportunities to benefit others, one will often suffer various harms.
This is like a child at play, tasting a little sweetness and feeling content, Yet in truth, they are far from being truly satisfied.
If one’s understanding of the flavor of the Dharma remains shallow, Even if one has faith, one has not yet reached a place of true security.
If one does not diligently cultivate and strive in practice, One remains far from the goal of enlightenment.
But if one persists in spreading and upholding the Buddha’s teachings, This is what is called the ultimate Dharma.
Kāśyapa, I now declare these teachings to you.
If someone can understand and realize these principles, they can be called a person of complete wisdom.
By wisely observing all dharmas, one develops a sense of renunciation toward the body.
Always maintain mindfulness, thinking and acting as if I were standing before you. “
“Moreover, Kāśyapa, if a householder bodhisattva accomplishes three Dharma gates, they will attain the fruit of non-retrogression toward unsurpassed Anuttara Samyaksaṃbodhi. What are these three Dharma gates? If one’s parents lack faith, one should guide them to establish faith. If one’s parents violate precepts, one should encourage them to uphold precepts. If one’s parents are stingy and greedy, one should encourage them to practice generosity and praise the unsurpassed perfect enlightenment, expounding the Dharma for others. This is the first Dharma gateway that leads to non-retrogression toward supreme enlightenment. A bodhisattva should discern who is worthy of offerings and who is not; they should make offerings to those worthy of them and not to those who are not, while cultivating loving-kindness toward all beings. By accomplishing this second Dharma gate, one attains non-retrogression toward supreme enlightenment. A bodhisattva diligently accumulate wealth, ensuring that it is not wasted or lost, managing it carefully and not giving it away indiscriminately. They should make equal offerings to pure bhikṣus, brahmins, and all beings, fostering harmony with fellow practitioners of virtuous Dharma. By accomplishing this third Dharma gate, one attains non-retrogression toward supreme enlightenment.”
At that time, the World-Honored One spoke this verse:
“If a householder bodhisattva seeks supreme enlightenment,
They should develop three fundamental wisdoms, which are the most excellent realization.
If their parents have unwholesome thoughts and lack faith,
They should encourage them to develop faith and joy, guiding them to dwell in the supreme Dharma.
For those who are stingy or break precepts, they should teach them morality and generosity;
For those lacking wisdom, they should guide them to cultivate wisdom,
And constantly encourage them to practice the supreme path leading to enlightenment.
One should travel in all directions in search of Dharma teachers,
and through Dharma offerings, one nurtures wisdom in oneself and others.
Helping precept-breakers to return to moral discipline, instilling faith in the faithless,
Granting wisdom to the ignorant—this is how one attains the fruit of non-retrogression.
If one encounters wise, disciplined, and well-learned bhikṣus,
One should respectfully approach them and repeatedly seek their guidance.
By following this Dharma gate, householders can establish an irreversible aspiration toward enlightenment.
Knowing who is virtuous, knowledgeable, profoundly wise, and worthy of respect,
One should be willing to offer even one’s body and blood for the sake of the Dharma.
This is the true mark of faith, as I have previously declared:
Without faith, one cannot give rise to the great aspiration for enlightenment.
Wise beings, when they witness something profound and excellent,
can swiftly achieve immense benefits,
And realization amidst various sublime teachings is not difficult.
Upon understanding the profound merits that one and others gain,
One aligns more closely with the path of liberation and continuously expands wisdom.
All wealth that has been accumulated should be shared with the virtuous and precept-holders,
Thus preparing wholesome karma as provisions for the future.
Such deeds are not mere empty words but genuine commitments.
Through steadfast generosity and vigorous diligence,
one will ultimately attain the fruition of a Tathāgata.
Those who uphold precepts harmonize easily with others, The courageous develop deep compassion,
And generosity nurtures and embraces all beings, Making no distinction between past and future.
The purest generosity is entirely free from expectations of return,
Whether offering gold or silver, it is given without hesitation.
With great courage, one gives all that one possesses,
a result of past lives practicing the perfection of generosity,
Aiming for the supreme Dharma and the most profound, unsurpassed attainment.
To offer in ways that do not align with the Dharma for the sake of all heavenly beings,
is far less meaningful than making a single offering to a sentient being in accordance with the Dharma.
The courageous ones seek the Dharma tirelessly, Understanding the Dharma through the Dharma itself.
Through the supreme path, the wise ultimately attain the unsurpassed fruit of enlightenment. “
“Moreover, Kāśyapa, if a householder bodhisattva generates the aspiration for unsurpassed perfect enlightenment but fulfills the following three conditions, they may enter nirvana within the Śrāvaka Vehicle. What are these three conditions? Some people fear the three lower realms and consider the pursuit of great bodhi as a heavy burden. Though they have accumulated some wholesome roots, they do not wholeheartedly reflect upon them, nor do they diligently seek the path of virtue. Instead, they are troubled by their own minds and develop thoughts of suffering. Due to this first condition, they lose the aspiration for bodhi and ultimately attain nirvana within the Śrāvaka Vehicle. Some, when practicing generosity, do not experience joy and even regret their giving afterward, failing to dedicate their merit to the wisdom of the Buddha. Due to this second condition, they lose the aspiration for bodhi and quickly attain nirvana within the Śrāvaka Vehicle. Others lack diligence and do not seek extensive knowledge, and with only a meager accumulation of virtuous roots, they hurriedly enter nirvana. Due to this third condition, they lose the aspiration for bodhi and swiftly turn toward the Śrāvaka Vehicle, where they attain nirvana. “
At that time, the World-Honored One spoke this verse:
“If one generates the aspiration for bodhi but fails to practice in accordance with the Dharma and instead follows erroneous paths,
They will fall from the practice of the Buddha Vehicle and turn toward the path of the Śrāvaka Vehicle.
Bodhi is not difficult to attain due to disbelief or laziness, but if one lacks wisdom,
And clings to miserliness and greed, these become obstacles on the path of cultivation.
By understanding gratitude and dwelling in pure discipline, constantly delighting in extensive generosity, Bodhi is not difficult to obtain.
All good and evil arise from the mind; if the mind practices virtue and generosity,
and if sentient beings’ minds remain firm, they will become the jeweled towers of the world.
If one can abandon the three poisons—greed, hatred, and delusion—and incline their mind toward great bodhi,
Such a person will become the most revered among all beings,
attaining the fruit of unsurpassed worthiness of offerings. “
“Moreover, Kāśyapa, if a householder bodhisattva fulfills the following three conditions, they will lose the aspiration for bodhi and attain nirvana within the PratyekaBuddha Vehicle. What are these three conditions? First, some people, though they have already generated the great bodhi aspiration, are miserly and unwilling to share the Dharma. Second, some people become obsessed with observing omens of good and bad fortune in the world. Third, some people, though they have generated the aspiration for bodhi, are lazy and indolent, failing to fully cultivate the thirty-seven factors of enlightenment. Any one of these three conditions will lead to the loss of the aspiration for bodhi, ultimately resulting in their attaining nirvana within the Pratyekabuddha Vehicle. “
At that time, the World-Honored One spoke this verse:
“If one clings to the Dharma with miserliness and refuses to teach others,
They may attain the realization of a Pratyekabuddha, but they will fall from the supreme path of the Buddha.
Due to these three causes, one loses great benefits and suffers much affliction.
Those who approach and practice these teachings may develop doubts about the bodhi path.
They merely weigh the advantages and disadvantages of the Mahāyāna teachings, seeking only to avoid misfortune,
But lacking true faith, such an attitude will be forsaken by the Buddhas.
If one remains single-minded and unwavering in their pursuit of bodhi,
And never worships other deities except for the truly honorable stupas,
If one possesses pure faith and ceases to serve other celestial beings,
This is the mark of one who attains the highest fruit and is called the Deva of Devas.
If one delights in the pursuit of bodhi and does not worship other deities,
Then in lifetime after lifetime, they will be endowed with perfect physical form and great strength. “
“Moreover, Kāśyapa, if a householder bodhisattva engages in the following three actions, they will be reborn with dark skin in the future. What are these three actions? First, removing or extinguishing a burning lamp from a Buddha stupa. Second, displaying anger and hostility in the midst of others’ disputes. Third, criticizing someone with a dark complexion, even though they have no relation to oneself. Due to these three actions, one will receive the karmic result of being born with a dark complexion. “
At that time, the World-Honored One spoke this verse:
“If someone deliberately extinguishes or takes away the flame of a lamp burning at a Buddha stupa,
They themselves will fall into darkness, like a pitch-black woolen blanket.
If one despises others for having a dark complexion, claiming, ‘I am pure white, but they are dark,’
Then due to such contempt and slander, their own future body will also become dark.
One should carefully guard their speech, for karma does not disappear on its own.
According to the deeds they have committed, beings will bear their corresponding karmic consequences and reap the appropriate results. “
“Moreover, Kāśyapa, if a householder bodhisattva engages in the following three causes, they will be reborn into the household of an artisan. What are these three causes? The first is that although the bodhisattva themselves upholds the five precepts, if a relative comes from afar and the bodhisattva encourages them to drink alcohol, they will be reborn in an artisan family. The second is that the bodhisattva personally practices pure celibacy but encourages others to engage in impure acts; accumulating such karma will also lead to rebirth in an artisan family. The third is that when the bodhisattva sees someone diligently reciting scriptures but interrupts them due to household matters, saying, ‘Pause your recitation and help me complete this task,’ then due to such accumulated karma, they will also be reborn into an artisan family. “
At that time, the World-Honored One spoke this verse:
“Encouraging others to drink alcohol, even with relatives,
Leads one to be reborn as a talkative person who never ceases speaking.
Such a person will neither know how to forge knives nor craft fine tools,
But will merely sit waving their hands, pulling the bellows at the furnace.
If one practices pure conduct yet praises and promotes lustful acts in others,
Then when this karma matures, they too will become a talkative person.
Such a person will not know how to forge knives nor properly wield bellows,
But will only swing a large hammer, striking iron upon an anvil.
If one misguides others to abandon the true Dharma and then passes away,
They will swiftly be reborn into an artisan family, yet remain ignorant and dull-witted.
Never having seen a bellows, tongs, or hammer before,
yet due to karmic retribution, they will inevitably ruin various tools.
Kāśyapa, one should carefully guard their mind and diligently protect their speech,
Never teaching others any form of unwholesome Dharma.
The various sufferings of saṃsāra continuously grow due to clinging attachment.
Thus, one should diligently cultivate virtuous Dharma, And abandon and reproach all unwholesome actions. “
“Furthermore, Kāśyapa! If a householder bodhisattva accomplishes the following three practices, they will be reborn into a noble kṣatriya family, possessing an upright and dignified appearance, beloved and respected by others, intelligent, quick-witted, and diligent. What are these three practices? First, when encountering a śramaṇa or a brahmin whom they have never met before, they immediately generate faith and offer respect and reverence, regarding them as a field of merit. With a pure heart, they invite them and provide offerings such as clothing, food, bedding, medicine, and all necessities. By accomplishing this first practice, the householder bodhisattva will be reborn into a noble kṣatriya family. Second, the bodhisattva firmly upholds their vows, maintaining consistency between their words and actions, and never speaking falsehoods. By accomplishing this second practice, they will be reborn into a noble kṣatriya family. Third, when making offerings to śramaṇas or brahmins who uphold pure precepts, the bodhisattva is able to receive and uphold the steadfast true Dharma. By accomplishing this third practice, they will be reborn into a noble kṣatriya family.”
At that time, the World-Honored One spoke this verse:
“The wise, upon seeing those who strictly uphold precepts and possess vast knowledge,
Should rejoice in their hearts and approach them to seek instruction and inquire about the Dharma.
Having sought teachings, they should make offerings in accordance with the true Dharma,
Without any sense of weariness or regret, and without any attachments when giving.
This is the way to obtain the steadfast Dharma, and those who are close to it will be aligned with various forms of wisdom.
Thus, when facing difficulties, they will swiftly gain benefits.
With such deep and sincere faith, they advance toward the great path of bodhi.
This is the path of the wise; attaining Buddhahood is not difficult.
One should always pursue a noble way of life, accepting the most supreme wealth,
Aspiring to the wondrous Dharma, and thereby realizing the unsurpassed Nirvāṇa.
In the future, they will be reborn into a noble and wealthy family, possessing an exceptionally dignified appearance,
Receiving the finest clothing, and ultimately attaining the most supreme Nirvāṇa,
just as praised by the Buddha.
They cultivate the highest Dharma, and through the vehicle of the Buddha, they attain the cool and wondrous Nirvāṇa. This is the most supreme fruition.
Just as the deeds one creates, so too will the resulting karma correspond accordingly.
Even after a hundred thousand million kalpas, these karmic effects will never be destroyed. “
“Furthermore, Kāśyapa! If a householder bodhisattva accomplishes the following three practices and cultivates various wholesome roots, they will not become attached to the pleasures of the five desires until they attain supreme bodhi. What are these three practices? First, the bodhisattva upholds the five precepts, does not praise the pleasures of the five desires to others, diligently cultivates their own virtuous deeds, and does not involve women in these practices. They also make a vow: ‘I will refrain from associating with all women, and until I attain supreme bodhi, I will strive to be free from the pleasures of the five desires.’ By accomplishing this first practice, they will not be influenced by the five desires until they attain bodhi.
“Second, after hearing such teachings, the bodhisattva develops deep faith without doubt, aspires toward Nirvāṇa, and even if they initially accept these teachings without fully practicing them, whenever they encounter someone who expounds or inspires them, upon hearing the Dharma, they immediately abandon unwholesome actions. With these wholesome roots, they attain the wisdom of unobstructed eloquence and detachment. Whether in this life or at the moment of death, they will swiftly see the Buddha. After passing away, they will be reborn in the heavens, and before long, they will attain supreme perfect enlightenment. By accomplishing this second practice, they will not be influenced by the five desires until they attain bodhi.
“Third, the bodhisattva dedicates all their wholesome roots toward supreme bodhi, without craving the five desires of form, sound, smell, taste, and touch, nor pursuing wealth, status, or honor, nor being attached to family and relatives. With a mind free from conditioned grasping, seeking the unconditioned fruit, they swiftly attain supreme perfect enlightenment. By accomplishing this third practice, they will not be influenced by the five desires until they attain bodhi.”
At that time, the World-Honored One spoke this verse:
“A householder practitioner should cultivate the five precepts, firmly uphold them, and guard them well,
Not associating with women, and developing a sense of renunciation in this regard.
For such a path, one should diligently strive and never feel complacent,
Quickly distancing oneself from all unwholesome actions.
Dedicate all wholesome practices toward supreme bodhi,
And through these virtuous roots, swiftly break free from the bondage of the five desires.
Frequently gain vast knowledge, expound the Buddha’s teachings for all beings,
Develop great compassion, and aspire to the supreme fruit of bodhi.
Therefore, upon hearing these benefits, one should cultivate a virtuous heart,
Renounce various desires, and swiftly turn the wheel of the Buddha’s Dharma. “
At that time, Mahākāśyapa asked the Buddha, “World-Honored One! What should this sūtra be called? How should we uphold it?”
The Buddha replied to Kāśyapa, “This sūtra is called The Teaching of the Three Vows. It is also called The Declaration of the Bodhisattva’s Precepts, and also called Entering into All Dharmas as One.”
After the Buddha had finished teaching this sūtra, the venerable Mahākāśyapa, along with the entire assembly—including all devas, asuras, gandharvas, and beings of the world—heard the Buddha’s words with great joy, accepted them with faith, and vowed to uphold and practice them.
Dharma Torch 