Dharma Torch

The original translator is unknown and is now cataloged in the Eastern Jin records.

Thus have I heard:

At one time, the Buddha was in the Kingdom of Śrāvastī, in the Jeta Grove of Anāthapiṇḍada.

At that time, there was a nāga king in the great ocean who had just aroused faith. He transformed himself into human form and came to the grove, requesting to renounce the household life together with the bhikṣus. The bhikṣus did not know that he was a nāga, and they therefore shaved his head and allowed him to renounce.

There was a young bhikṣu who lived in the same room with him. After one night had passed, early the next morning they dressed and entered the city to beg for alms. The nāga bhikṣu possessed great merit and blessings, so when begging for alms he always received food first. At times he would return to the nāga palace to eat, and then come back early. According to the discipline, after a bhikṣu has eaten, he should enter his room, collect his mind, and sit in meditation. At that time the weather was very hot, and the nāga bhikṣu forgot to close the door.

Nāgas are by nature fond of sleep. There are five situations in which nāgas cannot conceal their bodies: at birth, at death, during sexual activity, when angry, and when asleep. At that time the nāga bhikṣu was unable to conceal himself and fell asleep, and his body filled the entire room. The other bhikṣu later entered the room and saw that the nāga’s body filled the room. He was extremely frightened, ran about in panic, and cried out loudly to the bhikṣus, saying, “Venerable Elders! There is a nāga king here! There is a nāga king here!”

The nāga king heard the loud cries and was startled awake. He immediately returned to his bhikṣu form and sat cross-legged in meditation. Because the cries were so loud, the assembly all ran over and asked the young bhikṣu, “Why are you shouting so loudly. What has happened.” The bhikṣu replied, “There is a nāga in the room.”

The assembly immediately gathered together and entered the room, but they could not find any nāga. They only saw a bhikṣu sitting cross-legged in meditation. They were greatly astonished and did not know the reason. They then went to ask the Buddha, recounting all that had occurred and requesting the Buddha to resolve their doubts.

The Buddha told the bhikṣus, “This is not a human being. He is a nāga king. You may go and call him.” After hearing this, the bhikṣus went to summon the nāga king. The nāga bhikṣu then came to the Buddha’s dwelling, prostrated himself at the Buddha’s feet, withdrew, and sat to one side. The Buddha expounded the Dharma for him, instructing, teaching, benefiting, and gladdening him, and then fell silent.

The nāga king inwardly contemplated the meaning of the teaching and gave rise to a joyful mind. The Buddha then addressed him with concern, saying, “You may return to your palace.” When the nāga king heard this, he wept sorrowfully, shedding tears. He prostrated himself at the Buddha’s feet, circumambulated the Buddha three times, and then returned.

The nāga king walked along the road, thinking to himself: “Although I am now unable to renounce, I can become a great donor within the Buddha Dharma, establish monasteries, and provide the four requisites.” After forming this thought, in an open and empty place he transformed into existence a monastery. There were rivers, springs, ponds, palaces, and gardens, all extremely quiet and serene. There was no noise of the human world, and both day and night were carefree and at ease. There were also no insects such as ants or mosquitoes. It was neither cold nor hot, but gentle and comfortable, and there were no sufferings or anxieties. He invited the Sangha, and all the needed items, including robes, food, bedding, and medicines, were prepared in great abundance.

Bhikṣus who strictly upheld the precepts repeatedly rebuked and criticized him. The nāga bhikṣu did not understand the meaning of the scriptures or the discipline, and again and again he became secretly troubled in his mind. He thought, “At present I provide abundant offerings of every kind, yet these bhikṣus continually rebuke and blame me.” With this thought, he caused the monastery he had transformed to disappear. He then went again to an open place and created another monastery, with palaces, gardens, springs, and the like, the same as before. Again he invited the Sangha and provided the four requisites.

The Sangha said to the nāga bhikṣu, “The Sangha’s kitchen and storehouse contain many kinds of goods. According to the rules of the abbot, they should be clearly inventoried and handed over to the Sangha.”

The nāga bhikṣu replied, “These were not originally Sangha property, yet now you demand records. These were originally all mine. Why must records be made. These bhikṣus are difficult to support. If things must be done this way, I truly cannot endure it.” Thereupon, in the middle of the night, he caused the monastery to disappear and returned to the nāga palace.

At that time in the Kingdom of Śrāvastī there were five hundred merchants who together made a vow to go out upon the great ocean. The merchants discussed among themselves and decided to invite a Dharma teacher to accompany them to the sea, so that they could at any time ask about the Buddha Dharma. Because of the benefit of hearing the Dharma, they could travel forth and return safely. Among the merchants there was a wealthy elder who told the others, “I have a teacher named Sangha-Protector. He can be invited to serve as our teacher. He possesses great eloquence and wisdom and is very skilled in expounding the Dharma.”

The merchants then went together to Sangha-Protector’s dwelling. After bowing with head and face to the ground, they said to Sangha-Protector, “We people are about to go to the great ocean. We now request that the venerable one serve as our Dharma teacher. By hearing the Buddha Dharma, we may travel forth and return in safety.”

Sangha-Protector replied, “I must ask my preceptor. If the preceptor permits, I can agree to your request.” The bhikṣu Sangha-Protector then led the merchants to the dwelling of Śāriputra. After bowing with head and face to his feet, the merchants said, “We people are going to the great ocean and wish to ask Sangha-Protector to serve as our Dharma teacher. We request that the venerable one grant permission.”

Śāriputra said, “We should go together to ask the Buddha.” Thereupon Śāriputra and the bhikṣu Sangha-Protector led the merchants together to the Buddha’s dwelling. After bowing with head and face to the ground, they knelt upright with palms joined and said to the Buddha, “World-Honored One, we people are going to the great ocean and wish to ask the venerable Sangha-Protector to serve as our Dharma teacher, so that we may at any time inquire about the Buddha Dharma. Because of the benefit of hearing the Dharma, we may travel forth and return safely.”

The World-Honored One, knowing that the bhikṣu Sangha-Protector should widely liberate living beings, granted permission.

The merchants were greatly delighted and joyfully accompanied the Dharma teacher Sangha-Protector to the great ocean. Before they reached the place of treasures, they were seized by the nāga king. The merchants were extremely terrified. They knelt on one knee with palms joined, raised their heads, and asked toward the sky, “What divine being has seized our ship. What do you desire. You should reveal yourself.” At that time the nāga king suddenly manifested his form. The merchants then asked him, “What do you desire.” The nāga king replied, “Hand over this bhikṣu Sangha-Protector to me.”

The merchants answered, “This bhikṣu Sangha-Protector was invited by us from the Buddha, the World-Honored One, and from Śāriputra. Why should we give him to you.” The nāga king replied, “If you do not give him to me, I will cause all of you to drown.”

The merchants were filled with great fear and silently thought to themselves that they had once heard the following verse from the Buddha:

“To protect one household, one may relinquish one person.

To protect one village, one may relinquish one household.

To protect one country, one may relinquish one village.

To protect one’s body and life, one may relinquish the wealth of a country.”

The merchants repeatedly prostrated themselves and then handed over the bhikṣu Sangha-Protector to the nāga king. The nāga king joyfully invited Sangha-Protector back to his palace.

The nāga king then appointed his four intelligent and wise nāga sons to be disciples of Sangha-Protector. The nāga king said to Sangha-Protector, “Venerable one, please instruct these four nāgas. Teach each one a single Āgama. Teach the Increasing by One Āgama to the first nāga son, the Middle Āgama to the second nāga son, the Connected Āgama to the third nāga son, and the Longer Āgama to the fourth nāga son.”

Sangha-Protector replied, “Very well. They should indeed be taught.” The bhikṣu Sangha-Protector then instructed them. The first nāga listened to the sūtras in silence. The second nāga recited the sūtras with his mouth while keeping his eyes closed. The third nāga listened while turning his head away. The fourth nāga listened from a great distance. These four nāgas were all intelligent and wise. Within six months they were able to memorize the four Āgamas, fully retaining them in their minds, without any omission.

At that time, the great nāga king came to Sangha-Protector’s dwelling. After bowing and kneeling to inquire after him, he asked, “Are you not troubled.” Sangha-Protector replied, “I am deeply troubled.” The nāga king asked, “For what reason are you troubled.” Sangha-Protector replied, “To uphold the Buddha Dharma, it must be done according to proper rules. These nāgas are in the animal realm. They do not have a mind for observing rules, and they do not know how the Buddha Dharma should be upheld and recited.”

The nāga king replied, “Venerable one, you should not criticize these nāgas. Why is this so. It is in order to protect the life of the teacher. Nāgas possess four kinds of poison, and therefore they cannot uphold and recite the Dharma in accordance with the rules. The one who listens in silence does so because the voice is poisonous and cannot be used properly. If he were to make a sound, it would certainly harm the teacher’s life, and therefore he listens in silence. The one who listens with closed eyes does so because the eyes are poisonous and cannot be used properly. If he were to see the teacher, it would certainly harm the teacher’s life, and therefore he closes his eyes. The one who listens with his head turned does so because the breath is poisonous and cannot be used properly. If his breath were to reach the teacher, it would certainly harm the teacher’s life, and therefore he turns his head. The one who listens from far away does so because the body is poisonous and cannot be used properly. If his body were to touch the teacher, it would certainly harm the teacher’s life, and therefore he remains at a great distance.”

At that time, the merchants gathered treasures and returned, arriving at the place where they had separated from the Dharma teacher. The merchants said to one another, “At that time we lost the Dharma teacher here. If we go before the Buddha, the World-Honored One, and venerables such as Śāriputra and Maudgalyāyana ask us about the Dharma teacher Sangha-Protector, how should we answer.”

At that time, the nāga king knew that the merchants had returned, and he returned Sangha-Protector to them, telling the merchants, “This is your Dharma teacher, the bhikṣu Sangha-Protector.” The merchants rejoiced greatly, and departed in safety.

Sangha-Protector asked the merchants, “Which route shall we take, by water or by land.” The merchants said, “The water route is too far. After these six months, our provisions are nearly exhausted, and we fear we cannot reach our destination.” After careful discussion, they decided to take the land route. When they reached a place to lodge midway, the bhikṣu Sangha-Protector told the merchants, “I will lodge apart from you. When you set out at night, you should call me loudly.” The merchants respectfully agreed. The bhikṣu Sangha-Protector then lodged apart from the group. During the first watch of the night he sat in meditation, and during the middle watch he slept.

When the merchants set out at midnight, they even reminded one another to wake the Dharma teacher Sangha-Protector. Yet in the end no one called him, and they departed. As dawn was approaching, a great wind arose and heavy rain fell. The bhikṣu Sangha-Protector was startled awake. He cried out loudly, but no one answered. He spoke to himself, saying, “This is a grave fault. My companions have abandoned me and gone on.”

At that time, having lost his companions, the bhikṣu Sangha-Protector traveled on alone. After going only a short distance, he heard the sound of a ghaṇtā being struck, and he followed the sound toward a monastery. On the road he encountered a person and asked, “Why is the ghaṇtā being struck.” That person replied, “To go to the warm chamber for bathing.” Sangha-Protector thought to himself, I have come from a long journey. I may bathe together with the monks. He then entered the monastery.

He saw some people who appeared to be members of the Sangha entering the warm chamber together. He saw bathing garments, jars, vessels, and other bathing implements. Fires were burning throughout the bathing hall. At that time, the bhikṣu Sangha-Protector saw that after those bhikṣus entered the warm chamber, they themselves also caught fire. Their sinews and flesh were completely burned away, leaving only bones, like charred pillars. Sangha-Protector asked in terror, “What kind of beings are you.” The bhikṣus replied, “People of Jambudvīpa, by nature difficult to inspire faith. You should go to the Buddha and ask him.” Sangha-Protector then fled the monastery in great fear.

After going not far, he again saw a monastery, grand, solemn, and vast, extremely splendid. He also heard the sound of a ghaṇtā being struck. He again saw bhikṣus and asked, “Why is the ghaṇtā being struck.” The bhikṣus replied, “The Sangha is taking the meal.” He thought to himself, I have come from a long journey and am extremely hungry and exhausted. I also need to eat some food. After entering the monastery, he saw monks assembled together. Their eating utensils and seats were all on fire. The people and the buildings were also all on fire, no different from before. Sangha-Protector asked, “What kind of beings are you.” Their reply was no different from the previous one. Sangha-Protector again fled in terror, fleeing even more swiftly.

After going not far, he again encountered a monastery, solemn and beautiful, no different from the previous ones. Upon entering the monastery, he again saw some bhikṣus sitting upon beds of fire, scratching one another. Their flesh was entirely burned away, exposing bones, the viscera, and marrow, also like charred pillars. Sangha-Protector asked, “What kind of beings are you.” The bhikṣus replied, “People of Jambudvīpa, by nature difficult to inspire faith. You should go to the Buddha and ask him.” Sangha-Protector was extremely frightened and fled even more swiftly.

After going not far, he again saw a monastery. Entering it as before, he saw monks sitting together eating. The bhikṣus said to him, “Leave.” Sangha-Protector hesitated and had not yet gone out when he saw that the bowls of the bhikṣus were all filled with human excrement, boiling and surging up. The bhikṣus all ate it. After eating it, they burst into flames. Their throats and five viscera were burned into smoke and charcoal, flowing downward without interruption. Upon seeing this, he again fled in terror.

After going not far, he again saw a monastery, solemn and beautiful, just like the previous ones. Entering the monastery, he saw bhikṣus holding iron hammers, striking one another, pounding each other to pieces. Upon seeing this, he was again greatly terrified and continued onward.

After going not far, he again saw a monastery. This monastery was solemn and beautiful, also no different from the previous ones. Upon entering the monastery, he again heard the sound of a ghaṇtā being struck. Sangha-Protector asked, “Why is the ghaṇtā being struck.” The bhikṣus replied, “It is time to drink sugar water.” Sangha-Protector thought to himself, I am now both thirsty and exhausted, and I also need to drink some sugar water. He then walked among the Sangha and saw eating utensils, beds, seats, and the like. The bhikṣus reviled one another, and the utensils were filled with molten copper. The bhikṣus all drank it together. After drinking it, they burst into flames. Their throats and five viscera all became burning charcoal and flowed downward. Upon seeing this, he again continued on in terror.

After going not far, he saw a great ground of flesh, with blazing flames, cries and wails, suffering unbearable. After seeing this, he was greatly terrified and continued on his way, leaving it behind.

After going not far, he again saw another ground, no different from the previous one, and he continued onward.

He saw a great flesh pot, all consumed by fire, with heat and pain unbearable, just like before.

He continued onward. He again saw a flesh pot, all consumed by fire, the same as before.

He continued onward. He saw a flesh bottle, with flames blazing fiercely, cries of suffering, and pain unbearable.

He continued onward. He again saw a flesh bottle, with blazing flames, the same as before.

He continued onward again. He saw a great skin spring, with flames blazing and boiling, skin and flesh burned and ruined. The sounds of suffering were the same as before. Upon seeing this, he was greatly terrified.

He continued onward again. After going not far, he again saw a great flesh jar, with blazing flames, and the condition of suffering was the same as before.

He went on again and saw a bhikṣu holding a sharp knife, cutting off his own nose. After it was cut off, it grew back. When it grew back, he cut it again. This went on in a continuous cycle, without rest.

He went on again and saw a bhikṣu holding a sharp axe, chopping off his own tongue, again and again, the same as before.

He went on again and saw a bhikṣu standing alone in water, constantly crying out, “Water! Water!” Thus he suffered.

He went on again and saw a bhikṣu in a garden of iron thorns, standing upon iron spikes, crying out in pain, the same as before.

He continued onward and saw a hall of flesh, with blazing flames. The cries of suffering were the same as before.

He continued onward and saw a flesh stake, shaped like an elephant tusk, with blazing flames. The suffering was the same as before.

He went on again and saw a camel, its body burned by fire, crying out in pain, no different from before.

He went on again and saw a horse, its body burned by fire, crying out in pain, no different from before.

He went on again and saw a white elephant, its body burned by fierce flames. The suffering was the same as before.

He went on again and saw a donkey, its body burned by raging fire. The suffering was the same as before.

He went on again and saw a ram, its body burned by raging fire. The suffering was the same as before.

He went on again and saw a platform of flesh, with great fire blazing. The suffering was the same as before.

He went on again and saw another platform of flesh, the same as before.

He went on again and saw a house of flesh, its body burned by fierce fire, crying out in pain, the same as before.

He continued onward and saw a forest of flesh, with cries of suffering. The suffering was the same as before.

He continued onward and saw a bed of flesh, its body burned by flames, no different from before.

He continued onward and saw a scale of flesh, burned by fire, stretching and contracting. The suffering was the same as before.

He continued onward and saw a blanket of flesh, burned by fire, stretching and contracting. The suffering was the same as before.

He continued onward and saw a rope bed of flesh, burned by fire and suffering, the same as before.

He went on again and saw a wall of flesh, burned by fire and shaking without rest. The suffering was the same as before.

He went on again and saw a rope of flesh, burned by fire, stretching and contracting. The suffering was the same as before.

He went on again and saw a latrine, where feces and urine boiled. The suffering was the same as before.

He went on again and saw a high seat, upon which a bhikṣu sat upright with collected mind, while fierce fire burned him. The suffering was the same as before.

He went on again and saw another high seat, where the suffering bhikṣu was also the same as before.

He continued onward and saw a flesh ghaṇtā, burned by fire, with cries of suffering also the same as before.

He went on again and saw a saṁkakṣikā garment of flesh (called kusūlaka in Sanskrit). Fierce fire burned the body, and the suffering was the same as before.

He went on again and saw another flesh kusūlaka garment. The suffering was also the same as before.

He went on again and saw a great mountain of flesh, burned and ruined by raging fire, shaking and crying out. The suffering was the same as before.

He went on again and saw a sumanā flower tree, burned by fire and suffering, also the same as before.

He went on again and again saw a sumanā flower tree, burned by fire and giving rise to sound, also the same as before.

He went on again and saw a tree of flesh flowers, burned by fire and crying out. The suffering was also the same as before.

He went on again and saw a flesh fruit tree, with cries of pain from burning by fire, also the same as before.

He went on again and again saw a tree, burned by fire and suffering, also the same as before.

He went on again and saw a flesh pillar, burned by fire and suffering, also the same as before.

He went on again and again saw a flesh pillar, which was being chopped with axes by prison wardens. The suffering was also the same as before.

He went on again and saw another flesh pillar, burned by fire and suffering, also the same as before.

He went on again and saw fourteen flesh trees, burned by fire and suffering, also the same as before.

He went on again and saw two bhikṣus striking each other with clubs. Their heads were split open, their brains shattered, pus and blood flowed out, and when it was exhausted it grew back again. This cycle continued without rest, and the suffering did not cease.

The bhikṣu Sangha-Protector then went on a little further and saw two sāmaṇeras lying embraced together, their bodies burned by fierce fire, suffering without rest. The bhikṣu Sangha-Protector was greatly terrified upon seeing this and asked the sāmaṇeras, “Who are you, that you undergo such suffering.” The sāmaṇeras replied, “People of Jambudvīpa, by nature difficult to inspire faith. You may go to the World-Honored One and ask the Buddha.” Upon seeing this, he was deeply terrified.

He went on again, and from afar he saw a grove, lush and lovely. He then walked into it and saw five hundred seers roaming and playing within the forest. When the seers saw the bhikṣu Sangha-Protector, they all scattered and hid themselves, saying to one another, “A disciple of the Śākya has defiled our garden.”

The bhikṣu Sangha-Protector asked the seers to lend him a tree, so that he might stay for one night and depart the following morning. The first elder among the seers possessed great compassion and instructed the younger seers to lend a tree to the śramaṇa. Thus the bhikṣu Sangha-Protector obtained a tree. He spread his niṣīdana beneath the tree and sat cross-legged.

During the first watch of the night he subdued and cut off afflictions. During the middle watch he rested. During the last watch he sat upright and chanted and recited in a loud voice. When the seers heard the sound of the recitation, they awakened to the understanding of emptiness of nature, attained the fruit of non-returning, and rejoiced upon seeing the Dharma. They came beneath the śramaṇa’s tree, bowed with head and face to the ground, and requested the śramaṇa to confer upon them the Three Refuges. They further requested to renounce within the Buddha Dharma. The bhikṣu Sangha-Protector then properly led the seers to renounce according to the Dharma and instructed them in the practice of meditation. Before long they attained concentration and realized the fruit of Arhatship. These accomplished and noble bhikṣus were like sandalwood trees gathered closely together.

The bhikṣu Sangha-Protector, together with his disciples, came to the Jetavana Monastery in the Kingdom of Śrāvastī. When they arrived at the Buddha’s dwelling, they bowed with head and face to the ground, withdrew, and sat to one side. The World-Honored One asked the bhikṣus with concern, “Were you not weary from traveling. Was alms food easy to obtain.”

The bhikṣu Sangha-Protector said to the Buddha, “World-Honored One, our journey was not overly tiring, and alms food was easily obtained. Without hardship we were able to see the World-Honored One.”

At that time, the World-Honored One expounded essential Dharma to the assembly.

At that time, before the assembly, the bhikṣu Sangha-Protector spoke aloud to the World-Honored One, recounting the causes and conditions of the hells that he had previously seen, and requested the World-Honored One to explain those causes and conditions.

The Buddha told Sangha-Protector, “The bhikṣus and bathing chamber you first saw were not bhikṣus, nor were they bathing chambers. They were beings in hell. These offenders, during the time of Kāśyapa Buddha, were renunciants who did not follow the precepts, but instead followed their foolish thoughts, using the bathing implements and various items of the monastery at will. Bhikṣus who upheld the precepts repeatedly instructed them in the rules, but they did not heed the teaching. From the nirvāṇa of Kāśyapa Buddha until now, they have suffered the pains of hell without cessation.”

The Buddha told Sangha-Protector, “The monastery you next saw was not a monastery, and those within were not bhikṣus, but beings in hell. During the time of Kāśyapa Buddha, they were renunciants who lacked the five virtues. Without first striking the ghaṇtā, they secretly made use of the property of the Sangha of the four directions. Because of this cause and condition, they suffer the torment of the fire bed. From the nirvāṇa of Kāśyapa Buddha until now, they have suffered the pains of hell without cessation.

“The second monastery you saw was not a monastery, and those within were not bhikṣus, but beings in hell. During the time of Kāśyapa Buddha, they were renunciants who lacked the five virtues. A donor constructed the monastery and provided abundant offerings of the four requisites. When the donor built the monastery, his original intention was that the ghaṇtā be struck so that more members of the Sangha might benefit. These bhikṣus did not strike the ghaṇtā, but silently enjoyed the offerings themselves. When visiting bhikṣus arrived, they received no food and returned with empty bowls. Because of this cause and condition, they suffer the torment of the fire bed, striking and clawing one another, until their sinews and flesh are completely burned away and their bones resemble charred pillars. From the nirvāṇa of Kāśyapa Buddha until now, they have suffered such pains without cessation.”

“The third monastery you saw was not a monastery, and those inside were not bhikṣus, but beings in hell. During the time of Kāśyapa Buddha, they were renunciants who were lax in practice, and many of them lived together. They said to one another, ‘If we now invite a bhikṣu who upholds the precepts to practice together with us, that will count as being in accordance with the Dharma.’ They then found a bhikṣu of pure conduct to live and eat together with them. That bhikṣu of pure conduct further recommended other bhikṣus. After this, those of pure conduct became more and more numerous, and they expelled the bhikṣus who violated the precepts from the monastery. Those precept-breaking bhikṣus set fire to the monastery at night and burned those bhikṣus to death. Because of this cause and condition, they now hold iron hammers and slaughter one another. From the nirvāṇa of Kāśyapa Buddha until today, they have endured great suffering without cessation.

“The fourth monastery you saw was not a monastery, and those inside were not bhikṣus, but beings in hell. During the time of Kāśyapa Buddha, they were renunciants residing permanently in a monastery. When donors came to give meat, it should have been distributed immediately. At that time, visiting monks arrived, and the resident bhikṣus gave rise to a miserly mind, waiting until the visiting monks had departed before distributing it. As a result, before it could be distributed, the meat spoiled and bred maggots, and they threw it away outside. Because of this cause and condition, they fell into hell and eat filth. From the nirvāṇa of Kāśyapa Buddha until today, they have endured great suffering without cessation.

“The fifth monastery you saw was not a monastery, and those inside were not bhikṣus, but beings in hell. During the time of Kāśyapa Buddha, they were renunciants who, at the time of the midday meal, did not follow the rules and abused one another with harsh speech. Because of this cause and condition, they suffer the torment of the iron bed. Boiling fire flows everywhere, sinews and flesh are burned away, and bones are like charred pillars. From the nirvāṇa of Kāśyapa Buddha until today, they have endured great suffering without cessation.

“The sixth monastery you saw was not a monastery, and those inside were not bhikṣus, but beings in hell. During the time of Kāśyapa Buddha, they were renunciants who did not strike the ghaṇtā, but together silently drank the sugar water of the Sangha, fearing that monks from outside might come. Because of this miserly cause, they fell into hell and drink molten copper. From the nirvāṇa of Kāśyapa Buddha until today, they have endured great suffering without cessation.”

At that time the Buddha again told the bhikṣu Sangha-Protector: “The first ground of flesh that you saw was not a ground, but a being in hell. During the time of Kāśyapa Buddha, he was renunciant who cultivated the monastery’s fields, but kept the harvest for himself instead of handing it over to the monastery. Bhikṣus who upheld the precepts criticized them according to the discipline, saying, ‘Why do you not turn over the harvest to the monastery?’ That person relied on the power of the royal household, did not accept the instruction, and replied to the bhikṣus, ‘Am I your slave? If you have the strength, why do you not cultivate it yourselves?’ Because of this cause and condition, he suffers the great torments of hell. From the nirvāṇa of Kāśyapa Buddha until today, this suffering has not ceased.

“The second ground that you saw was not a ground, but an offender. During the time of Kāśyapa Buddha, he was a householder who cultivated the fields of the Sangha but did not pay rent to the monks. Because of this cause and condition, he fell into hell and became a great ground of flesh, enduring all manner of suffering. Until today this has not ceased.

“The first flesh potthat you saw was not a pot, but an offender. During the time of Kāśyapa Buddha, he was a senior elder of a monastery. He was unable to sit in meditation or recite the scriptures, did not understand the discipline, ate his fill and slept soundly, and only spoke useless words. Fine offerings were first consumed by himself. Because of this cause and condition, he became a great flesh pot in hell, burned by fire and suffering, and until today this has not ceased

“The second flesh pot that you saw was not a pot, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who lacked the five virtues. They served as cooks in the monastery, first eating the fine food themselves and giving the coarse food to the Sangha. Because of this cause and condition, he became great flesh pot in hell, burned by fire and suffering. Until today this has not ceased.

“The third flesh pot that you saw was not a pot, but a being in hell. During the time of Kāśyapa Buddha, he was a householders who, when preparing food, first ate the fine food themselves or gave it to their wives and children, while giving the coarse food to the Sangha. Because of this cause and condition, he became great flesh pot in hell, burned by fire and suffering. Until today this has not ceased”

At that time, the World-Honored One again told the bhikṣu Sangha-Protector:“The first flesh vat that you saw was not a vat, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who served as cooks in the monastery. Food that should have been eaten in the morning was kept until the next day, and food that should have been eaten the next day was kept until the third day. Because of this cause and condition, he became great flesh vat in hell, burned by fire and suffering. Until today this has not ceased.

“The second flesh bottle that you saw was also not a bottle, but a being in hell. During the time of Kāśyapa Buddha, he was a resident monk in a monastery. When donors came and offered jars of ghee to support the Sangha present, everyone should have received a share. When this person saw that visiting monks were present, he hid the offering away and waited until the visiting monks had departed before distributing it. Because of this cause and condition, he became a great flesh bottle in hell, burned by fire and suffering. Until today this has not ceased.

“The person you saw standing in the water was not a bhikṣu, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant responsible for distributing water within the monastery. When giving water to the monks, he gave more or less according to his own inclination. Those who pleased him received more water, while the rest received none. Because of this cause and condition, he fell into hell and stands alone in water, continually crying out, ‘Water! Water!’ He endures such great suffering, and until today this has not ceased.

“You saw the great jar. It was not a great jar, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant responsible for fruits and vegetables in the monastery. He first ate the good ones himself. As for the coarse fruits and vegetables, he distributed them according to his own preferences, or first selected the good ones to give away selectively. Because of this unequal conduct, he fell into hell and became a great flesh jar, burned by fire and suffering. Until today this has not ceased.

“You saw the bhikṣu who used a knife to cut his own nose. He was not a bhikṣu, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who, within the pure grounds of the Buddha and the Sangha, casually spat phlegm and blew his nose, defiling the pure ground. Because of this cause and condition, in hell he cuts his own nose with a knife, burned by fire and suffering. Until today this has not ceased.

“You saw the bhikṣu holding a sharp axe and chopping his own tongue. He was not a bhikṣu, but a being in hell. During the time of Kāśyapa Buddha, he was a renounced sāmaṇera. When distributing rock sugar to the Sangha, he chopped the sugar into several pieces. A small amount clung to the blade of the axe, and the sāmaṇera licked it. Because of this cause and condition, he suffers the torment of having his tongue chopped. Until today this has not ceased.”

The World-Honored One again told the bhikṣu Sangha-Protector: “You saw the spring. It was not spring water, but a being in hell. During the time of Kāśyapa Buddha, he was a renounced sāmaṇera responsible for distributing sugar water to the monks. He first drank it himself, and only afterward distributed the remainder to the Sangha. When the amount was small, it was not enough to distribute. Because of this cause and condition, he became a great flesh spring in hell, burning and boiling with fire. He endures such great suffering, and it has not ceased until today.

“You saw the one standing upon thorns. He was not a bhikṣu, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who used harsh speech to slander and insult other bhikṣus. Because of this cause and condition, in hell he stands upon iron thorns, burned by fire and suffering. Until today this has not ceased.

“You saw the hall of flesh. It was not a hall, but a being in hell. During the time of Kāśyapa Buddha, he was a resident renunciant in a monastery who lacked the five virtues. He served as a cook in the monastery. Fine food he first ate himself or gave to householders to eat. He distributed food to the Sangha with a mind of superiority and inferiority. Because of this cause and condition, he suffers the pains of hell. Until today this has not ceased.

“You saw the stake. It was not a stake, but a being in hell. During the time of Kāśyapa Buddha, he was a resident renunciant in a monastery. On the walls of the monastery, he casually set up pegs, not for Sangha affairs, but to hang his own robes and alms bowl. Because of this cause and condition, in hell he became a great flesh stake, burned by fire and suffering. Until today this has not ceased.”

The World-Honored One again told the bhikṣu Sangha-Protector: “The camel you saw was not truly a camel, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who served as a senior elder in the monastery. He frequently took extra portions of food, sometimes receiving the share of one or two additional persons. Bhikṣus who upheld the discipline instructed him according to the Dharma, saying, ‘According to the rules for a senior elder, this should not be done.’ That old bhikṣu replied to the disciplinarian, saying, ‘What do you understand? Your voices sound just like camels. I am a senior elder among the assembly. I recite mantras, make vows, expound the Dharma, or chant. According to my labor, I deserve this. Why do you always rebuke me?’ Because of this cause and condition, he receives the body of a camel in hell, burned by fire, crying out in suffering. Until today this has not ceased.

“The horse you saw was not truly a horse, but a being in hell. During the time of Kāśyapa Buddha, he was a householder who excessively enjoyed the offerings made to the Sangha, or else gave them to his relatives and favored friends and householders. The bhikṣus criticized him, saying, ‘You should not do this.’ That person harshly abused the bhikṣus, saying, ‘You are like horses, always unable to eat your fill. I work for you and am extremely weary. According to my merit, I deserve this.’ Because of this cause and condition, he receives the body of a horse in hell, his body burned by fire, enduring great suffering. Until today this has not ceased.

“The elephant you saw was not truly a white elephant, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who served as a cook in the monastery. When donors came to the monastery to make offerings to the Sangha, or when after the meal they asked him, ‘Venerable one, may the ghaṇtā be struck to summon the Sangha so that food may be offered to them,’ that bhikṣu harshly replied to the donors, saying, ‘Are those bhikṣus like white elephants, always unable to eat their fill? They have already eaten. Let us speak of it tomorrow.’ Because of this cause and condition, he receives the body of a white elephant in hell, burned by fire and suffering. Until today this has not ceased.

“The donkey you saw was not truly a donkey, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who served as a cook in the monastery and lacked the five virtues. When distributing food and drink to the monks, he often took for himself the share of two or three persons. Bhikṣus who upheld the precepts criticized him according to the Dharma. That person replied, saying, ‘I am responsible for the kitchen and the fruit and vegetable garden and manage the affairs of the monastery. I am extremely weary. You bhikṣus do not know to be grateful to me. You look just like donkeys, concerned only with nourishing your own bodies. Why do you not keep silent?’ Because of this cause and condition, he receives the body of a donkey in hell, enduring suffering. Until today this has not ceased.

“The ram you saw was not truly a ram, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who served as the abbot of a monastery. He should have personally inspected and supervised both internal and external affairs and not delegated them entirely to his disciples. When junior bhikṣus failed to strike the ghaṇtā properly, bhikṣus who upheld the precepts said, ‘Why does the abbot not strike the ghaṇtā at the proper time to assemble the Sangha?’ That bhikṣu replied, saying, ‘I manage the affairs of the monastery and am extremely weary. You bhikṣus are like rams, eating and lodging here. Why do you not strike it yourselves?’ Because of this cause and condition, he receives the body of a ram in hell, burned by fire and enduring suffering. Until today this has not ceased.”

The World-Honored One again told the bhikṣu Sangha-Protector: “The platform of flesh that you saw was not truly a platform, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who was in charge of the monks’ rooms and seats. He locked the room doors and drove the monks out to wander in the four directions, so that the Sangha was unable to obtain seats and dwellings. Because of this cause and condition, in hell he became a great platform of flesh, suffering the torment of fire. Until today this has not ceased.

“The second great platform of flesh that you saw was also not a platform, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who served as the abbot of a monastery. He kept the good rooms for himself or allowed those close to him to live in them, and did not distribute rooms in proper sequence according to the discipline. Because of this unequal cause and condition, in hell he became a great platform of flesh, suffering innumerable torments. Until today this has not ceased.

“The house of flesh that you saw was not truly a house of flesh, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who appropriated the Sangha’s rooms for himself and never moved out for his entire life, not distributing rooms in proper sequence according to the discipline. Because of this cause and condition, in hell he became a great house of flesh, burned by fire and suffering. Until today this has not ceased.”

The World-Honored One again told Sangha-Protector: “The rope bed of flesh that you saw was not truly a bed, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who used the monastery’s rope beds as if they were his private property, not distributing beds in proper sequence according to the discipline. Because of this cause and condition, in hell he became a rope bed of flesh, burned by fire and suffering. Until today this has not ceased.

“The second rope bed of flesh that you saw was also not a bed, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who damaged the Sangha’s rope beds and used them as fuel for his own fires. Because of this cause and condition, in hell he became a rope bed of flesh, burned by fire and suffering. Until today this has not ceased.

“The seat of flesh that you saw was not truly a seat, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who used the Sangha’s seats as if they were his private property and even placed his feet upon them, not observing the discipline. Because of this cause and condition, in hell he became a seat of flesh, burned by fire, stretching and contracting, and enduring manifold suffering. Until today this has not ceased.

“The blanket of flesh that you saw was not truly a blanket, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who used the Sangha’s blankets as if they were his private property, did not observe the discipline, or even damaged them. Because of this cause and condition, in hell he became a blanket of flesh, burned by fire and suffering. Until today this has not ceased.”

“The rope bed of flesh that you saw was not truly a bed, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who relied upon the power of the king and presented himself as if he were a person of holy virtue. The fourfold assembly praised him with a mind of reverence, and that bhikṣu calmly accepted the praise. When others made offerings of fine rope beds and fine food, he accepted them under the identity of a noble one. Because of this cause and condition, in hell he became a rope bed of flesh, burned by fire and suffering. Until today this has not ceased.

“The wall of flesh that you saw was not truly a wall, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who drove stakes into the walls of the monastery, damaging the walls in order to hang his own robes and alms bowl. Because of this cause and condition, in hell he became a great wall of flesh, burned by fire and suffering. Until today this has not ceased.

“The rope of flesh that you saw was not truly a rope, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who privately used the ropes belonging to the Sangha. Because of this cause and condition, he fell into hell and became a great rope of flesh, burned by fire and suffering. Until today this has not ceased.

“The latrine of flesh that you saw was not truly a latrine, but a being in hell. During the time of Kāśyapa Buddha, he was a resident bhikṣu who, within the pure grounds of the Buddha and the Sangha, relieved himself anywhere at will. Bhikṣus who upheld the precepts criticized him according to the Dharma, but he did not accept the instruction, and the stench of feces and urine filled the Sangha. Because of this cause and condition, in hell he became a latrine of flesh, burned by fire and suffering. Until today this has not ceased.

“The Dharma teacher seated upon the high seat that you saw was not truly a Dharma teacher, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who did not understand the Vinaya. He declared what was grave to be light and what was light to be grave. He declared those with wholesome roots to have no wholesome roots, and those without wholesome roots to have wholesome roots. He said that what should be confessed need not be confessed, and he forced confession where it should not be made. Because of this cause and condition, in hell he sits upon a high seat, burned by fire and suffering. Until today this has not ceased.

“The second one seated upon a high seat was also not truly a Dharma teacher, but a being in hell. During the time of Kāśyapa Buddha, he was a great Dharma teacher who pursued wrong livelihood in teaching the Dharma. When there were material gains, he spoke in accordance with the Dharma. When there were no material gains, he declared what was in accordance with the Dharma to be not in accordance, and what was not in accordance to be in accordance. Because of this cause and condition, in hell he sits upon an iron high seat, burned by fire and suffering. Until today this has not ceased.

“The flesh ghaṇtā that you saw, crying out with sound, was also not truly a ghaṇtā, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who unlawfully struck the ghaṇtā using the property of the Three Jewels, falsely claiming that a formal act had been performed, and took the property of the Three Jewels for his own use. Because of this cause and condition, in hell he became a flesh ghaṇtā, burned by fire and suffering. Until today this has not ceased.

“You saw the kusūlaka. It was not a saṁkakṣikā, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who served as the abbot of a monastery. He sold the food belonging to the Sangha and made garments for himself, thereby cutting off the offerings of the entire Sangha. Because of this cause and condition, in hell he became a saṁkakṣikā of flesh, burned by fire and suffering. Until today this has not ceased.

“You saw the second kusūlaka. It was not a saṁkakṣikā, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant responsible for distributing goods in the monastery. Items that should have been distributed in spring he kept until summer, and garments that should have been distributed in summer he kept until winter. Because of this cause and condition, in hell he became a kusūlaka garment of flesh, burned by fire and suffering. Until today this has not ceased.

“You saw the mountain of flesh. It was not a mountain of flesh, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant who served as the general steward of the monastery. He lacked the five virtues, had no moral authority, stole the property of the Sangha, and cut up the robes of the monks. Because of this cause and condition, he fell into hell and became a great mountain of flesh, burned by fire and suffering. Until today this has not ceased.

The World-Honored One again told Sangha-Protector: “The sumanā pillar you first saw was not truly a pillar, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant. Donors offered sumanā flowers to the Buddha. After the flowers withered, the bhikṣu swept them up, sold them for money, and used the proceeds for himself. Because of this cause and condition, in hell he became a sumanā pillar, burned by fire and suffering. Until today this has not ceased.

“You saw the second sumanā flower pillar. It was not a pillar, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant responsible for offerings at the Buddha shrine. Donors offered oil made from sumanā flowers to the Buddha. The bhikṣu stole a portion and enjoyed it himself. Because of this cause and condition, he fell into hell and became a flesh sumanā pillar, burned by fire and suffering. Until today this has not ceased.

“You saw the flower tree. It was not truly a flower tree, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant responsible for the fruit and vegetable garden. He consumed the fine flowers and fruits himself or gave them to householders. Because of this cause and condition, in hell he became a great flower tree, burned by fire and suffering. Until today this has not ceased.

“You saw the fruit tree. It was not truly a fruit tree, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant responsible for vegetables and fruit. He consumed the fragrant and fine produce himself or gave it to householders. Because of this cause and condition, he fell into hell and became a flesh fruit tree, burned by fire and suffering. Until today this has not ceased.

“You saw the first tree of flesh. It was not a tree, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant responsible for the firewood of the Sangha. He took the firewood belonging to the monks and burned it in his own room, or gave it to those with whom he had close relations. Because of this cause and condition, in hell he became a great tree of flesh, burned by fire and suffering. Until today this has not ceased.”

The World-Honored One again told the bhikṣu Sangha-Protector: “You saw the first pillar of flesh. It was not a pillar, but a being in hell. During the time of Kāśyapa Buddha, he was a resident renunciant in a monastery who damaged the monastery’s pillars and used them privately for himself. Because of this cause and condition, in hell he became a great pillar of flesh, burned by fire and suffering. Until today this has not ceased.

“You saw the second pillar of flesh. It was not a pillar, but a being in hell. During the time of Kāśyapa Buddha, he was a householder who used a knife to scrape gold leaf from a Buddha image. Because of this cause and condition, he fell into hell and became a great pillar of flesh, chopped by prison wardens with axes, his body burned by fierce fire and suffering. Until today this has not ceased.

“You saw the third pillar. It was not a pillar, but a being in hell. During the time of Kāśyapa Buddha, he was a renunciant responsible for the affairs of the Sangha, who arbitrarily gave away the beams and pillars of the monastery to householders. Because of this cause and condition, in hell he became a great pillar of flesh, burned by fire and suffering. Until today this has not ceased.

“You saw the four trees. They were not trees, but four offenders, beings in hell. During the time of Kāśyapa Buddha, they were renunciants who lacked the five virtues and served as leaders of the assembly. When presiding over matters for the Sangha, they judged affairs according to personal likes and dislikes, and their decisions were not impartial. Because of this cause and condition, in hell they became four trees of flesh, burned by fire and suffering. Until today this has not ceased.

“You saw the fourteen trees of flesh. They were not trees, but beings in hell. During the time of Kāśyapa Buddha, they were resident renunciants in a monastery who did not distribute seats according to the discipline. They kept the good ones for themselves or distributed them according to personal preference, making distinctions between good and poor. In the Buddha Dharma, no matter how many bhikṣus there are, seats should be distributed in proper sequence. Because of this unequal cause and condition, these fourteen persons fell into hell and became great trees of flesh, burned by fire and suffering. Until today this has not ceased.

“You saw the two bhikṣus. They were not bhikṣus, but beings in hell. During the time of Kāśyapa Buddha, they were renunciants who fought and struck one another within the assembly. Because of this cause and condition, in hell they are burned by fierce fire and strike one another in suffering. Until today this has not ceased.

“You saw the two sāmaṇeras. They were not sāmaṇeras, but beings in hell. During the time of Kāśyapa Buddha, they were renounced sāmaṇeras who lay embraced together under a single blanket. Because of this cause and condition, in hell they also lie embraced under a single blanket, suffering the torment of fire. Until today this has not ceased.”

At that time, the World-Honored One again told Sangha-Protector, “Because of these causes and conditions, I now tell you that in hell there are many renunciants and few householders. Why is this so. Renunciants of the Sangha easily violate the precepts, do not listen to the instruction of bhikṣus, oppress one another, and freely use the property of the Sangha. Or when distributing food and drink, they do so unequally. Therefore today I admonish you even more strongly that you should diligently uphold the precepts and respectfully carry them on your head.”

At that time, the World-Honored One again told Sangha-Protector, “I now tell you that these offenders, in past lives, renounced the household life but violated the precepts. Although they were not diligent, when donors saw that these bhikṣus bore the appearance of renunciants, they respectfully honored the Sangha Jewel and provided the four requisites. Even so, they were still able to obtain immeasurable, boundless, inconceivable great fruits of reward.

“I further tell you that these offenders, because in past lives they renounced and violated the precepts by infringing upon the property of the Sangha, fell into the great hells. If in future lives there are householders who take the property of the Sangha, their offense exceeds that of these renunciants by thousands of millions, beyond all measure.

“I further tell you that if a bhikṣu accords with the precepts and, within a monastery, strikes the ghaṇtā in accordance with the Dharma and at the proper times, then making offerings to such a person yields immeasurable and inexhaustible merit. How much more so when one makes offerings to the Sangha of the four directions.”

At that time, the World-Honored One again told Sangha-Protector, “If one is a renunciant who manages the affairs of the Sangha, it is very difficult to cultivate pure precepts. When these bhikṣus first renounce, they delight in upholding pure precepts and possess a mind that seeks nirvāṇa. When donors bring offerings, these bhikṣus should accept such offerings while maintaining pure precepts, and afterward should not give rise to afflictive thoughts.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“Upholding the precepts is the greatest happiness. The body does not undergo various afflictions.

Sleep brings peaceful ease. When awake, the mind gives rise to joy.”

At that time, the World-Honored One again told Sangha-Protector, “There are nine kinds of persons who constantly fall into the Avīci great hell. What are these nine. First, those who consume the food of the Sangha. Second, those who use the property of the Buddha. Third, those who kill their father. Fourth, those who kill their mother. Fifth, those who kill an Arhat. Sixth, those who disrupt the harmony of the Sangha. Seventh, those who destroy the pure precepts of bhikṣus. Eighth, those who violate bhikṣuṇīs of pure conduct. Ninth, those who become an icchantika. These nine kinds of persons constantly abide in hell.

“There are five kinds of persons who receive retribution in two places. One is hell. The other is the realm of hungry ghosts. Those in hell are what you previously saw. Those among hungry ghosts have enormous bodies. What are these five kinds of persons? First, those who obstruct the giving of goods to the Sangha. Second, those who obstruct the giving of food to the Sangha. Third, those who seize the property of monks. Fourth, those who cause rightful donations not to be received. Fifth, those who declare what is in accordance with the Dharma to be not in accordance, and what is not in accordance to be in accordance. These five kinds of persons receive these two kinds of retribution. When their remaining karma is not yet exhausted, they again receive retribution within the five destinies.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“Creating evil brings about hell. Creating good brings about heavenly bliss.

If one can cultivate the concentration of emptiness, one exhausts the outflows and realizes nirvāṇa.”

At that time the World-Honored One again told the bhikṣu Sangha-Protector: “The nāga king that you saw in the sea received such a nāga body, with fangs, armor-like scales, and horns, fearful in appearance, foul and difficult for others to approach. Dwelling in the animal realm, he was obstructed from the Dharma of renunciation and also obstructed in cultivating meditation, and he could not attain the eight liberations. Although his lifespan was long, he still could not avoid being devoured by the golden-winged king of birds. After the end of that life, he will be reborn in Tuṣita Heaven. When the lifespan in the heavens comes to an end, he will again receive a human body. When Maitreya Bodhisattva-Mahāsattva appears in the world, he will become a great elder, possessing vast wealth, serving as a great donor, making offerings to Maitreya, the World-Honored One, and to the bhikṣus, with the four requisites fully provided. That elder, together with five hundred persons, will renounce at the same time and realize Arhatship. His merit and renown will be lofty and widely known among the assembly. If even a nāga king can obtain such merit, how much more so my disciples who renounce according to the Dharma, sit in meditation, recite the scriptures, and perfect the three karmas. They will certainly be able to realize nirvāṇa.”

At that time, the World-Honored One spoke in verse without being asked:

“Those who take refuge in the Buddha obtain great good fortune, day and night their minds never depart from recollection of the Buddha.

Those who take refuge in the Dharma obtain great good fortune, day and night their minds never depart from recollection of the Dharma.

Those who take refuge in the Sangha obtain great good fortune, day and night their minds never depart from recollection of the Sangha.”

At that time, the disciples of Sangha-Protector, those five hundred merchants, heard the Buddha speak the Dharma in the great assembly. Suddenly they became fearful, awakened to impermanence, and said to one another, “From immeasurable kalpas in the past until now, we have passed through places everywhere, enduring all the sufferings of birth and death. All of this has been caused by ignorance and craving.” They then rose from their seats, knelt upright with palms joined, and said to the Buddha, “From today onward, we take refuge in the Three Jewels and receive and uphold the five precepts, never violating them for the rest of our lives.”

The World-Honored One told Sangha-Protector, “Among offerings made to the Sangha, there are those that should be accepted and those that should not be accepted. What are those that should be accepted. Those whose observance of the precepts is complete, who keep them in mind in all activities of coming and going, who observe both minor and major rules equally, and who do not violate them even when encountering fear. Such persons should accept offerings.”

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

“Joyfully accepting the offerings of others, content with the three robes;

cultivating concentration and wisdom in the three karmas, peace and happiness abide in mountain valleys.”

At that time the World-Honored One told Sangha-Protector, “Who are those that should not accept offerings. Those whose observance of the precepts is not complete, who do not keep them in mind in their coming and going, and who fear neither minor nor major transgressions. Such persons should not accept offerings.”

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

“Better to eat great iron pellets blazing like fire

than for one who breaks the precepts to accept the food of faithful donors.”

The Buddha told these virtuous men and virtuous women, “Those who, upon hearing this verse, give rise to faith and aspire to renounce should uphold the precepts with purity and reverently carry them out.”

At that time the bhikṣus said to the Buddha, “World-Honored One, in what Dharma did these five hundred seers plant wholesome roots in past lives. At what time did they cultivate the path. Through what karmic conditions are they today able to renounce, cut off afflictions, and realize the fruit of Arhatship. The Tathāgata clearly understands the causes and effects of the three times and knows the wholesome karma cultivated by these seers. We ask you to explain these causes and conditions before the assembly.”

The Buddha told the bhikṣus, “In the Worthy Kalpa, in a past life during the time of Kāśyapa Buddha, when the human lifespan was twenty thousand years, there was a great elder named Reverent Intention, possessing vast wealth. In the course of filial conduct, he once slightly went against his parents. Feeling shame and repentance, he went before the Buddha and renounced to cultivate the path. Before long in his training, he became a great Dharma teacher. The bhikṣu Reverent Intention expounded the Dharma and guided five hundred disciples. Together they went to a quiet place in the mountains and forests to cultivate meditation. Their minds gave rise to joy, and he also taught his disciples to cultivate meditation and attain accomplishment. Although they practiced diligently throughout the entire night without rest, they had not yet attained contemplative wisdom. The teacher and disciples together made detailed wholesome vows, saying, ‘Today teacher and disciples are in harmony. In the true Dharma of Kāśyapa Tathāgata, we renounce, cultivate the path, and uphold the karmas of precepts, concentration, and wisdom. By these wholesome roots, we vow that in a future life we will encounter Śākyamuni Tathāgata, complete in the ten epithets, honored among gods and humans, true and not false. We also vow to encounter a preceptor who will lead us to renounce, cut off afflictions, and realize the path.’”

At that time the World-Honored One again told the great bhikṣus, “Was that elder Reverent Intention someone else. He is the present bhikṣu Sangha-Protector. Were those five hundred disciples someone else. They are today’s five hundred seers. Because of the wholesome roots planted during the time of Kāśyapa Buddha in past lives, and because of the power of those vows, today they have obtained right faith, encountered a preceptor, renounced with right faith, cut off afflictions, and realized the path.”

After the World-Honored One finished explaining these causes and conditions before the assembly, the fourfold assembly rejoiced and respectfully put them into practice.

A bath chamber and six monasteries, two grounds and three pots,

two bottles and flesh spring, one jar and knife cutting off the nose,

chopping off the tongue, standing in water, standing upon spikes, the hall and stake of flesh,

camel, horse, white elephant, donkey, ram and two platforms of flesh

flesh house and two rope beds, flesh scale and saṁkakṣikā,

bed, wall and flesh ropes, latrines and two high seats,

two kusūlakas and a mountain, two sumanā pillars,

flower and fruit, and a tree of flesh, one tree and three flesh pillars,

fourteen trees, two bhikṣus and two sāmaṇeras,

in total, there are fifty-six.

Buddha explained the causes and conditions, because of Sangha-Protector.