Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva who is thus courageous and unremitting, vigorous and indefatigable, accomplishes the five kinds of advancing Dharma, he is able to swiftly realize Anuttarā-Samyak-Saṃbodhi. Śāriputra, which five are called the advancing Dharmas? To encounter a Buddha appearing in the world is an advancing Dharma; to obtain proximity to wholesome spiritual friends is an advancing Dharma; to obtain the full conditions free from difficulties is an advancing Dharma; to never lose or spoil any wholesome Dharma wherever it is cultivated and gathered is an advancing Dharma; to follow and learn from those Bodhisattva-Mahāsattvas who are abiding in keeping vows is an advancing Dharma. Śāriputra, through cultivating Vīrya-Pāramitā, a Bodhisattva-Mahāsattva accomplishes these five advancing and non-regressing Dharmas and swiftly awakens to unsurpassed perfect and equal enlightenment.”
At that time, the venerable Śāriputra said to the Buddha: “World-Honored One, is there any Bodhisattva who might have diminution of these five?”
The Buddha said: “There is.”
Śāriputra asked: “Which are they, Great Bhagavān? Which are they, Great Sugata?”
The Buddha told Śāriputra: “There are five situations which, if a Bodhisattva encounters them, result in diminution. Which five? Not encountering the arising of a Buddha in the world; not drawing near to wholesome spiritual friends; not obtaining the full conditions free from difficulties; having much loss and corruption in the cultivation of wholesome Dharma; and, with regard to those Bodhisattvas who abide in pure precepts, having no mind inclined to follow and learn. Because such diminishing conditions are present, one cannot swiftly realize unsurpassed enlightenment.
“Śāriputra, what leads a Bodhisattva to accomplish these five diminishing conditions? Śāriputra, when a householder Bodhisattva becomes the teacher of a king, he relies on his influence to intimidate beings, participates in worldly affairs, and seeks blessings of fortune and power. When someone comes to ask him to accomplish such matters, he accepts heavy offerings in return. This Bodhisattva, coveting worldly benefits and being inwardly not straightforward, proceeds to carry out such tasks. Whatever he speaks is all for gain. Śāriputra, due to such a Dharma, the wholesome path is diminished; due to such a Dharma, the conditions free from difficulties are diminished. Thus this householder Bodhisattva, for the sake of sustaining his life, commits various unwholesome actions, does not encounter a Buddha appearing in the world, and therefore cannot swiftly attain Anuttarā-Samyak-Saṃbodhi. Śāriputra, this is the first diminishing condition accomplished by a Bodhisattva.
“Furthermore, Śāriputra, a householder Bodhisattva dwells in the action of destroying the city. What is meant by dwelling in the action of destroying the city? Śāriputra, when Tathāgatas, the Worthy Ones, the Perfectly Awakened Ones appear in the world to teach for devas, humans, Māras, and Brahmās, expounding and proclaiming Dharma that is good in the beginning, good in the middle, and good in the end, whose wording and meaning are skillful, pure, complete, and in accord with the stainless Brahma-conduct, then the four assemblies arise: bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. At that time, the bhikṣuṇīs reside in villages, towns, outskirts, halls, countries, and royal capitals, remaining there to guard their precepts. When those householder Bodhisattvas come to these dwellings, they defile the precept-holding ones; because they destroy precepts, this is called dwelling in the action of destroying the city. After committing this, they do not encounter a Buddha appearing in the world and cannot swiftly realize unsurpassed enlightenment. Śāriputra, this is the second diminishing condition accomplished by a Bodhisattva.
“Furthermore, Śāriputra, when a householder Bodhisattva sees those who rely upon teachers skilled in speaking the precepts and expounding the true Dharma, he creates obstacles for his father, mother, brothers, sisters, wives, concubines, male and female relatives, and for all beings, obstructing them from hearing and cultivating the Dharma. Śāriputra, after a householder Bodhisattva obstructs others from learning the Dharma, he himself throughout the long night is constantly obstructed with respect to the Buddha-Dharma, does not encounter a Buddha appearing in the world, and cannot swiftly realize unsurpassed enlightenment. Śāriputra, this is the third diminishing condition accomplished by a Bodhisattva.
“Furthermore, Śāriputra, when a householder Bodhisattva hears in the Buddha’s scriptures that the Tathāgata praises the Dharma of few desires and contentment, of accordance with renunciation, of solitary quietude in the mountains and forests, of separation from suffering, his does not believe and disparages and slanders it, and even instructs others to adopt such views. After these unwholesome householder Bodhisattvas slander the Tathāgata’s pure teaching, they instead become immersed in directions that ought to be censured. What are the directions that ought to be censured? They are falling into hells, animal realms, the world of Yama, or being born in remote borderlands and mleccha regions, being born in wrong and perverse views. When a householder Bodhisattva commits such acts, he does not encounter a Buddha appearing in the world and cannot realize unsurpassed enlightenment. Śāriputra, this is the fourth diminishing condition accomplished by a Bodhisattva.
“Furthermore, Śāriputra, when a householder Bodhisattva depends upon a king and various ministers, and even upon the wealthy and powerful ones, he commits corrupt and unwholesome deeds, relying on influence to oppress others, reviling, slandering, belittling, and mocking innumerable beings. Śāriputra, due to accomplishing such unwholesome speech and unwholesome actions, the householder Bodhisattva swiftly gathers the karmic results of evil destinies, does not encounter a Buddha appearing in the world, does not encounter wholesome spiritual friends, does not obtain freedom from difficulties, loses wholesome roots, does not follow Bodhisattvas who abide in keeping vows to study the true Dharma, and cannot swiftly realize unsurpassed enlightenment. Śāriputra, this is the fifth diminishing condition accomplished by a Bodhisattva.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“If a Bodhisattva possesses these five conditions, then wisdom will be unable to increase;
he will neither swiftly behold the Tathāgata nor be able to serve the One Supreme among humankind.
If he becomes the teacher of a king yet deceives and confounds beings,
then because he possesses such unwholesome karma, he will be unable to encounter the Refuge of the world.
If he causes fear to arise in many sentient beings, if he accepts stolen goods or inflicts harm,
then after creating such unwholesome karma, he will ultimately be unable to serve the Most Venerable One in the world.
If he causes the pure precepts of the bhikṣuṇīs to be damaged and destroyed, causing them sorrow and distress,
he will be far removed from innumerable koṭis of Tathāgatas and will be unable to accomplish all the conditions free from difficulties.
Toward his own father, mother, wife, and others, if he creates obstacles for their cultivation of the Dharma
and further obstructs them from hearing the true Dharma, he will swiftly summon the karmic result of foolishness and obscuration.
If one turns away from worldly pleasures and chooses to renounce, but he creates obstructions to make it difficult to approach,
this will cause him to be far removed from innumerable Most Excellent Ones and unable to accomplish all the conditions free from difficulties.
If one hears such Dharma, namely the Dharma that praises abiding in seclusion,
yet his mind cannot endure it, giving rise to anger and resentment, and he slanders it saying that this is adharma,
then after slandering such true Dharma, he will constantly remain in the great suffering of being blind from birth.
Even a small portion of all the great obstacles and karmic offenses does not equal even the sixteenth part of this offense.
He will find it difficult to behold the Tathāgatas; even if he beholds them, he will be unable to give rise to faith and reverence.
He will be born as a woman, or as a eunuch, or with the body of one blind at birth, and will also be born as a camel, a donkey, a pig, a dog, and other animals.
If one toward the Buddha and the Bodhisattvas gives rise to deep respect and loving reverence,
he could abandon all obstacles and continually cultivates the path of the noble ones.
If father, mother, wife, and relatives constantly delight in abiding and being diligent in the true Dharma,
and turn away from the world and seek to renounce, he should praise and encourage them to obtain the fruits.
If his relatives abides in the true Dharma, he should swiftly proceed and enter the wholesome destiny.
If one can praise and exhort others to renounce, he will swiftly realize unsurpassed Buddha-bodhi.”
“Furthermore, Śāriputra, there are five situations for renunciant Bodhisattvas which, if they accomplish them, cause them not to encounter a Buddha appearing in the world, not to draw near to wholesome spiritual friends, not to obtain the conditions free from difficulties, to have their wholesome roots destroyed, not to follow Bodhisattvas who abide in pure precepts to learn the true Dharma, and also not to swiftly realize unsurpassed enlightenment. Śāriputra, which five are these? First is the destruction and violation of śīla; second is slandering the true Dharma; third is attachment to name and gain; fourth is firmly grasping the view of self; fifth is frequently giving rise to stinginess and jealousy toward the households of others. Śāriputra, thus is the renunciant Bodhisattva who accomplishes these five Dharmas unable to encounter a Buddha appearing in the world and, by extension, unable to obtain unsurpassed perfect and equal enlightenment.
“Śāriputra, it is like a starving dog who, anxiously and fearfully, runs along the road and by chance encounters a thin and tiny bone that has long dried out with no flesh upon it. There is only a slight trace of blood on its surface, yet the dog mistakenly thinks it is rich and delicious, and clamps it in its mouth. When it reaches a crossroads where many people gather, because of desire for the flavor, its saliva drips on the bone, and it falsely imagines its sweetness. It gnaws it, or licks it, or bites it, or sucks it, loving it and not leaving it, tightly clinging to it, never willing to put it down. At that moment, there are kṣatriyas, brāhmaṇas, and great elders, all exceedingly wealthy and noble, who are passing along that very road. The starving dog, seeing them coming from afar, becomes agitated and angry, thinking: ‘These people come—could it be they intend to snatch my precious delicacy?’ Thus it gives rise to great anger toward those approaching, issuing deeply venomous sounds, glaring with hateful eyes, baring its teeth, and coming forward to bite.
“Śāriputra, what do you think? Are those approaching people engaged in anything else, and would they truly come in order to seize this fleshless, blood-tinged dry bone?”
Śāriputra said to the Buddha: “No, World-Honored One, no, Sugata.”
The Buddha said to Śāriputra: “If this is so, then why does that stingy and starving dog issue deeply venomous sounds, bare its teeth, and bark?”
Śāriputra said: “As I understand, it fears that those arriving covet its food and will certainly seize its delicacy; therefore it bares its teeth and barks.”
The Buddha told Śāriputra: “Exactly so, exactly as you have said. In the future, in the final age, there will be bhikṣus who give rise to stinginess toward the benefactors who support them. They become attached to the leather bags that contain excrement and urine, falsely grasping and binding themselves. Although they encounter the era endowed with the conditions free from difficulties, they carelessly discard it, without reflection or restraint. Such bhikṣus—I say their conduct is just like that foolish dog described previously. Śāriputra, I now appear in the world, out of compassion for beings, wishing to put a stop to this matter, therefore I wholeheartedly contemplate in order to speak this parable for these evil bhikṣus.
“Furthermore, Śāriputra, these Bodhisattva-Mahāsattvas, for the sake of the welfare and happiness of innumerable beings, seek the Buddha’s knowledge and cultivate Vīrya-Pāramitā. They are willing to give even their own bodily flesh; how could they covet the dirty flesh of deluded imagination and give rise to stinginess and jealousy toward the households of others? Śāriputra, those bhikṣus who are stingy toward the benefactors who provide for them—I say that these persons are foolish men, merely life-maintainers, slaves or servants guarding their grain and wealth, bound by worldly treasures and ornaments, those who esteem only clothing and food, and those who, in seeking delusive cravings for dirty flesh, give rise to stinginess and jealousy.
“Śāriputra, I now further proclaim this true Dharma: Those bhikṣus who arrive first at the home of a certain benefactor should not, upon seeing other bhikṣus, generate jealousy. If there are bhikṣus who violate my Dharma-teachings, then when they see other bhikṣus they will say: ‘I first knew this household. From where have you come that you dare to be here? I am most intimate with this family and may speak and laugh with them as I please. From where have you come that you dare to encroach upon my place?’
“Śāriputra, why does such a stingy bhikṣu feel particular jealousy toward the later arrival? Because the benefactor’s household once promised to provide him with robes, bowls, food and drink, bedding, medical treatment for illnesses, and various necessities for sustaining life. He thinks: ‘The benefactor might take what was originally promised to me and transfer it to the later arrival.’ Precisely because of this, that bhikṣu develops three faults toward the benefactor’s household: first is the fault regarding dwelling, thinking upon seeing another bhikṣus, ‘I should make them leave this place’; second is that toward all persons with whom he is acquainted, he should maintain the attitude of ‘not yet known,’ and should not rashly claim they accord with me or do not accord with me; third is that toward undetermined benefactors, he falsely gives rise to various accusations.
“Śāriputra, that stingy bhikṣu issues three kinds of evil speech toward the later arrival: first, he speaks of faults in the dwelling-place, fabricating many evils and exaggerating the household’s problems so that the later bhikṣu becomes displeased and unwilling to stay; second, he takes the later bhikṣu’s true words and intentionally reverses them, claiming they are false; third, he feigns kindness and flatters while drawing near him, secretly spying for minute faults, and once he finds an opening, he exposes and reproaches him publicly.
“Śāriputra, such a bhikṣu, because he creates stinginess and jealousy toward the benefactors, swiftly extinguishes all white Dharmas, cutting them off forever, leaving none remaining.”
“Furthermore, Śāriputra, if there is a bhikṣu who dwells in household stinginess, I say that this person is an unwholesome one, one who abandons the provisions for Bodhi, and one who cannot follow Bodhisattvas who abide in keeping vows to learn the true Dharma.
“Again, Śāriputra, regarding the characteristics of this matter, I shall further speak for you. In the distant past, long ago, passing through innumerable, vast, limitless, inconceivable Asaṃkhya kalpas, there appeared a Buddha in the world named Supreme Risen King, the Tathāgata, the Worthy One, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, Buddha, Bhagavān. That Buddha dwelt in the world for ninety koṭis of years. His assembly of Śrāvakas numbered ninety koṭis of nayutas, all of them great Arhats, their outflows fully extinguished, all attaining mastery over their minds, possessing the foremost ultimate attainment.
“Śāriputra, at that time there was a great elder named Well Selecting. His household was exceedingly wealthy, abundant in treasure, with all necessities and servants fully provided. He had two sons: one named Vows, and the other named Keeping Vows. They were still young in years, their appearance upright, their complexion pure, clean, and complete, pleasing to all who beheld them.
“Śāriputra, at that time, Supreme Risen King, the Tathāgata, the Worthy One, the Perfectly Awakened One, at dawn put on his robe, took up his bowl, and was surrounded on both sides by the great bhikṣu Saṅgha. The World-Honored Buddha, standing as foremost among the Saṅgha, for the sake of benefitting beings, manifested the practice of going for alms and entered the great city where the elder resided. His deportment was serene and orderly; his faculties were tranquil and stable; his mind was calm and unperturbed; he had attained well-trained Śamatha, and had also obtained the foremost well-trained Śamatha. His faculties were gathered and collected like a great nāga-elephant; clear and undefiled like the deep waters of a spring pool; surpassingly majestic like a golden pavilion; his form exceeding all, lofty like a mountain of purple-gold. He was like a great ocean filled with precious treasures; like Śakra, lord of the devas, surrounded by the devas; like the great Brahmā king whose inner contemplations are utterly still. Śāriputra, the Bhagavān possessed such marks and adornments.
“The elder’s two sons were at that time upon an upper pavilion. Seeing from afar the Buddha Supreme Risen King approaching from the distance, his appearance majestic, his form the foremost, they gave rise to joy in their hearts and praised him as rare and extraordinary.
“Śāriputra, that Youth Keeping Vows, having seen the Buddha first, felt inwardly uplifted and joyous, and said to his elder brother: ‘Since the time I was born, have you ever seen such a splendid king among living beings?’
“The elder brother answered his younger brother: ‘Since the time I was born, I have indeed never seen such a splendid king among living beings.’
“The younger brother again said to the elder brother: ‘According to my reflection, in a future life I shall surely become such a king among living beings.’ Śāriputra, at that time the Youth Keeping Vows addressed his brother with a verse:
‘As you now behold, elder brother Vows, In days to come I too shall be thus,
Surrounded by a vast Saṅgha of bhikṣus, Even more excellent than what is seen today.
For the sake of seeking the Bodhi-path, I shall vow to abstain from all food and drink.
Since you delight in abiding within a prison, My aspiration must surely surpass this.
Thus, the one most honored among all beings shining forth like the full moon among clustered stars—
Who, seeing such a scene, would not give rise to faith and instead delight in household life without renunciation?’
“Śāriputra, at that time the Youth Vows replied to his younger brother with a gāthā:
‘Younger brother, be silent now, Do not raise your voice in clamor. Matters cannot be accomplished merely by words.
How can we, with worldly speech, Presume to predict who first will attain right awakening?’
“Śāriputra, at that time the Youth Keeping Vows again spoke to his elder brother with a gāthā:
‘Such an unsurpassed Bodhi-Path cannot be realized merely through a base and stingy mind.
I shall utter a sound of utmost goodness And shall surely become a Buddha, the Supreme among humankind.
One who harbors a stingy mind is just like this, Not wishing others to know of his own possessions.
How could I now remain silent? Even my body and life may be relinquished—what need is there to cling to treasure?
All the wealth within my household I shall give away, For the sake of seeking conditions for the Bodhi-Path.
Even the portion of family treasure that should fall to you, elder brother, I shall entirely offer into the Buddha’s field of merit to express my deep reverence.
Who, seeing such a Most Excellent World-Honored One Endowed with the thirty-two marvelous marks,
Would not vow to incline toward Bodhi? Only those who hold inferior views would act thus.
All households and treasures, father, mother, and all relatives
—I shall relinquish them all and swiftly approach the Sugata, the Tathāgata.
This Compassionate One, the refuge of the world who brings forth radiance, Illumines the world and is exceedingly difficult to encounter.
Through hundreds of thousands of koṭis of nayutas of kalpas, Such excellent marks as these are exceedingly hard even to hear of.
I have seen the World-Honored One enter the royal capital, Surrounded by the great Saṅgha of bhikṣus,
Like the bright full moon suspended in the sky, Whose radiance universally illumines all dwelling-places of refuge.
I have seen the World-Honored One travel the four great roads, Reaching everywhere in splendid adornment,
Like the sun endowed with a thousand rays, Alone filling the sky, always shining upon all.
I have seen the World-Honored One abiding as foremost of the Saṅgha, The splendid and illustrious assembly of bhikṣus,
Like king Sumeru Mountain Before whom all jeweled mountains glow with exceptional beauty.
The Tathāgata’s majesty blazes exceedingly, Illuminating the beings of this world-realm;
This Supreme of two feet endowed with complete marvelous marks; his glory adorns all the great assembly.
The Tathāgata abides in vast supernormal powers, Well able to tame devas, nāgas, and non-humans,
Manifesting immeasurable kinds of transformations, And for the sake of beings enters the royal capital.
Who, beholding this Lord of the True Dharma adorned with the thirty-two marks beyond compare,
Would still yearn for an inferior vehicle, unless he were unwise and utterly ignorant?
Now I rejoice to behold this Supreme among humankind, And have generated a rare and pure faith.
For the sake of benefitting all beings, leading them toward Bodhi, I shall definitely go to pay homage to the Tathāgata.’
“Śāriputra, at that time the Youth Vows again answered his younger brother with a gāthā:
‘I am not being negligent on the way, Nor failing to hasten toward the Tathāgata.
When I descend from this pavilion, I shall first go outside and carefully contemplate.
I ought to abandon the grasping to self And not cherish my very life,
Then seek the knowledge of the Supreme Vehicle, And afterward go to the Tathāgata.
Toward father, mother, household, and treasure, I have long borne deep attachment;
Now I shall relinquish them all at once, And afterward go to the Tathāgata.
If one vows to become a Buddha and deeply cherishes the Tathāgata,
He ought swiftly to cast away all cherished treasures, Abandon household life, and renounce.’
“Śāriputra, at that time, when the Youth Keeping Vows heard these words, he immediately descended from the upper pavilion and went toward the place of the Supreme Risen King, the Tathāgata, the Worthy One, the Perfectly Awakened One. Before he arrived, his elder brother, the Youth Vows, had already rushed down from the upper story, hastened before the Buddha, and completed his obeisance. Only then did Keeping Vows arrive afterward. At that time, the Youth Named Vows offered jeweled robe which worth one billion to the Tathāgata, and before the Buddha he spoke verses:
‘I now offer these priceless robes to the Tathāgata, not seeking any delightful form or appearance,
but only wishing that the fruition I shall obtain in the future will be in no way different from that of the World-Honored One of today.
Among all beings You are the most excellent, and You abide well in every wondrous Dharma.
I only wish that the fruition I shall obtain in the future will be in no way different from that of the World-Honored One of today.
May I possess the supreme treasury of wisdom, and abide well in all kinds of powers and in vigour.
With a body endowed with the thirty-two marks, may I swiftly become the foremost among humankind.
May I accomplish the ten powers of all Buddhas and abide within the four kinds of fearlessness.
I only wish that the fruition I shall obtain in the future will be in no way different from that of the World-Honored One of today.
Just as the Buddha has awakened to the pure and true Dharma, in which only a Buddha can abide well and illumine all,
may You, out of compassion, expound this Dharma gate so that I may swiftly realize unsurpassed Bodhi.
I now do not seek any delightful form, and I offer these supreme priceless robes to the Buddha
only in hope of attaining the serene and subtle Bodhi, so as to benefit all devas, humans, and beings of the world.
The subtle Dharma in which the Tathāgata abides cannot be disturbed by any heterodox teachings.
Now, for the sake of pursuing such a Dharma, I venture to offer these supreme priceless robes.
All dharmas are without birth, without aging, without illness, and without sorrow or lamentation.
May You open for me this serene Dharma, to guide and benefit all devas, humans, and beings of the world.
In this Dharma there is no greed, anger, or delusion, nor any arrogance or craving.
May You proclaim Bodhi and Buddha-nature, and the unconditioned, cooling nectar-Dharma.
The Tathāgata abides in this Dharma, receiving profound reverence from devas, nāgas, and others.
Whether in thought or beyond thought, may You open for me this serene Dharma.
The Buddha abiding here can illumine immeasurable Buddha-lands in the four directions,
just as a great flame is kindled in darkness. May I attain such nectar.
Far removed from both attachment and aversion, unstained by the desire realm, unstained by the form realm,
and unstained by the formless realm, may You proclaim this most excellent and subtle Dharma.’
“Śāriputra, at that time, when the Youth Keeping Vows heard the verse spoken by his elder brother Vows, he offered to the Supreme Risen King, the Tathāgata, a pair of newly made and wondrous jeweled sandals, and before the Buddha he spoke a gāthā:
‘May I become the refuge, the return, and the reliance for all beings,
never again setting foot upon an erroneous path, and ever guiding deluded beings toward the right path.
May I never be stained by any kind of craving, for such is the conduct of the ignorant.
May I forever be freed from all conditioned dharmas and constantly encounter the Tathāgata appearing in the world.
Having gained the fortune of meeting the one who illumines the world, I should make offerings to the Supreme of two feet
and diligently pursue unsurpassed Buddha-Bodhi for the sake of benefiting all beings.
With immeasurable fragrances, flower garlands, lofty banners, and various jeweled canopies,
I should offer them to the Great Nāga among nāgas for the sake of benefiting all beings.
Moreover, with all kinds of superior robes, bedding, food and drink, and medicines,
I should offer them together to the World-Honored Buddha for the sake of benefiting all beings.
Beating great and small drums, blowing conches, and performing flutes, clear songs, and other music,
I should offer them all to the Buddha who illumines the world, for the sake of benefiting all beings.
With all manner of abundant delicacies and subtle, precious foods of the world,
I should offer them together to the World-Honored One who saves the world, for the sake of benefiting all beings.
By thus broadly performing offerings, I shall benefit beings beyond measure.
At that time I will renounce the household life and diligently cultivate the pure Brahma-conduct.
May I abide in these eight subtle paths and bring stability to countless billions of beings.
May I become the reliance of all sentient beings, never walking upon deviated or crooked roads.
All noble ones reproach those exceedingly base behaviors. I am able to abandon sensual desire
and should abandon all forms of heedlessness, constantly training in non-heedlessness.
May I never encounter various calamities, and may I be born continually in families possessing pure faith,
and throughout successive lives constantly behold the most venerable in the world. Upon seeing the Buddha, may I give rise to profound faith,
and after faith has arisen, may I cultivate respectfully, offering wondrous flower garlands and perfumed ointments
and all kinds of music in pursuit of the Buddhas’ vast and deep wisdom.
By thus extensively cultivating various offerings, even though immeasurable koṭi kalpas may pass,
I shall forever cut off the dharma of craving, abandon the household life, and diligently uphold the pure practice.’
“Śāriputra, at that time, when the Youth Keeping Vows had finished speaking this verse, he then, at the very place where the Supreme Risen King, the Tathāgata, was praised, constructed for that Tathāgata a practice-hall made of red sandalwood, four yojanas in height and breadth, adorned with lofty flowers and fine ornaments, spacious in length and width, beautifully carved and embellished with various kinds of adornments fully complete. After The Youth had completed the construction of the practice-hall and finished its adornment, he offered it to that World-Honored Buddha, and before the Buddha he spoke a verse:
‘The four abodes in which the Buddha abides were praised by the most excellent ones of the past.
I now joyfully pursue these abodes and only wish that the Sugata will compassionately consent.
If one abides in these abodes, one’s mind can know immeasurable beings
and can know past and future lives. I now joyfully pursue these abodes.
If one abides in these abodes until the ultimate, one attains the four perfect superiorities, the four bases of spiritual power,
and the four most excellent unobstructed eloquences. I now joyfully pursue these abodes.’
“Śāriputra, at that time the Bhagavān, the Supreme Risen King, the Tathāgata, out of compassion for this boy, accepted the splendid practice-hall he had offered, and together with the bhikṣu Saṅgha entered it and dwelt therein. When The Youth beheld the Tathāgata and the bhikṣu Saṅgha accepting his offering, his mind was filled with immense joy, leaping in measureless delight. He then continued to make offerings with various supreme requisites, doubling his reverence, respect, and praise, without interruption for half a month. Afterwards, before the Buddha he shaved his hair and beard, donned the kāṣāya robe, and with pure faith abandoned the household life, renounced the world, cultivated the path, and concentrated with earnest vigor upon the pursuit of all wholesome dharmas.
“Śāriputra, at that time the two boys, having sought wholesome dharmas and having understood correctly, both aroused vast vows toward Buddha-Bodhi. The elder brother Vows made this vow: ‘May I first accomplish Perfect Enlightenment, and may my Buddha-name be “Great Radiance that Is the Refuge of the World”.’ The younger brother Keeping Vows made this vow: ‘May I first accomplish Perfect Enlightenment, and may my Buddha-name be “Great Guide, Caravan-Leader, Lord among Devas and Humans”.’
“Śāriputra, at that time, after the Bodhisattva-Mahāsattva, the Youth Named Vows, made this vow, he stood before the Supreme Risen King, the Tathāgata, with palms joined, magnificently adorned by his great vow, and spoke a gāthā:
‘I shall no longer sit at ease, nor shall I recline to sleep;
I will single-mindedly and diligently pursue the path of Bodhi for the sake of benefiting all beings.
I will not cherish my body or life; ever abandoning indolence, diligently striving,
I resolve to pursue the most excellent path of Bodhi for the sake of benefiting all beings.
Even should my flesh and blood dry up entirely, and my skin, bones, and sinews all wither,
I will certainly abandon negligence and even my life, and diligently advance toward the supreme and unsurpassed Bodhi.’
“Śāriputra, at that time, when the Bodhisattva-Mahāsattva, the Youth Keeping Vows, heard the vow made by his elder brother, the Bodhisattva-Mahāsattva, the Youth Vows, he rejoiced and leapt in delight. Then, before him, he spoke a gāthā:
‘Now we should together make a mutual pledge, harmoniously dwelling, cultivating the conduct of unsurpassed Bodhi,
arousing the most excellent vigor for the sake of benefiting all beings.
I now do not spare my body or life; even if all my flesh and blood were to dry up,
I shall arouse a thousandfold vigor, following my elder brother in study, for the sake of pursuing unsurpassed Bodhi.
I shall dwell alone in places pure and tranquil, in mountains and forests diligently striving,
always seeking subtle and most excellent knowledge, and following the Great Dharma King who abides in majestic adornment.’
Then the Buddha said to Śāriputra: “In the past, within the Dharma of the Tathāgata Supreme Risen King, the Bodhisattva-Mahāsattva, the Youth Vows, and the Bodhisattva-Mahāsattva, the Youth Keeping Vows, made great and vast vows before that Buddha. Because they practiced Vīrya-Pāramitā, they were diligent without rest and cultivated the true path. Śāriputra, as these two Bodhisattvas cultivated vigor, throughout a thousand years they never once slept even for the brief instant of a finger-snap. For a thousand years they never gave rise to the thought of wishing to lie down to rest. For a thousand years they never gave rise to the thought of wishing to enjoy sitting. For a thousand years they never once bent their bodies down into a crouched posture except for excreting. Whenever taking food or drink, they received it standing. For a thousand years they never ate again after the single daily meal; each day they took but one meal, and each meal but one handful of food, and drank water from only a single vessel. For a thousand years they never gave rise to the thought of delighting in food or drink, such as: ‘I am now extremely hungry or thirsty and wish quickly to obtain food and drink.’ Such thoughts never arose. For a thousand years they never once overate. For a thousand years they never gave rise to thoughts of examining the flavors of their food, such as: ‘This is salty, this is bland, this is sweet, this is bitter,’ or whether something was sour, astringent, fine, or coarse—such ideas never arose. For a thousand years, whenever they went on alms-round, they maintained one-pointed right mindfulness, never looking upon the faces of donors, never producing thoughts like: ‘Who is giving to me? Is it a man? Is it a woman?’ and they did not even look upon boys or girls. For a thousand years they dwelt beneath trees, never once raising their faces to examine the trees’ shapes. For a thousand years they never once changed their clothes. For a thousand years they never once gave rise to thoughts of desire, anger, or harming. For a thousand years they never brought to mind thoughts connected to relatives such as father, mother, brothers, sisters, or other kin; they did not recall them. For a thousand years they never once aroused thoughts of longing for their former dwellings or houses. For a thousand years they never looked upward to contemplate the sky, the sun and moon, the stars, or the forms of clouds. For a thousand years they never once gave rise to the thought of using the body to lean against walls or trees. For a thousand years they never gave rise to thoughts of applying ghee or oil to their limbs. For a thousand years they never gave rise to thoughts of bodily or mental fear. For a thousand years they never gave rise to thoughts of bodily or mental fatigue. For a thousand years they never gave rise to thoughts of negligence, idleness, or heedlessness. They gave rise only to this thought: ‘I am now cultivating Anuttarā-Samyak-Saṃbodhi; when shall I realize it? When shall I obtain it?’ For a thousand years they never once experienced bodily or mental anguish. For a thousand years they never once gave rise to the thought ‘I wish to shave my head,’ except when the Four Great Kings came to the top of their heads and, by their divine power, rubbed their hands and removed the hair, then erected a stūpa in their heavenly palace, adorned with many jewels in offering. Throughout that thousand years, though the Heavenly Kings would come and go, the Bodhisattvas themselves had no concept of arrival or departure. For a thousand years they never gave rise to the thought: ‘From shade to sunlight, from heat to coolness.’ For a thousand years, even in severe cold, they never thought: ‘I shall put on thick warm clothing to seek warmth.’ For a thousand years they never aroused thoughts of speaking worldly and unprofitable words.
“Śāriputra, these two Bodhisattvas practiced such firm and steadfast vigor throughout that thousand years. At that time there appeared in the world a certain evil Māra named Deluded Thought—just like the Māra, the Deluded Thought, whom I now encounter. Śāriputra, at that time this Māra, wishing only to disturb and destroy, covered the path on which the Bodhisattva Vows walked each day with sharp blades, spreading them over all places where he would tread. Then, as Bodhisattva Vows walked along this path of blades, he momentarily lost his original mindfulness and produced the thought: ‘These are sharp blades.’ As soon as this thought arose, he immediately regretted it, emitting a vast sound, turning himself back, and loudly exclaimed: ‘Ehou! How strange! How is it that I now dwell in heedlessness?’
“Śāriputra, at that time the sound produced by the Bodhisattva spread throughout the three-thousand great-thousand world-system. In the sky above, hundreds of thousands of koṭis of Māra followers heard the sound of this Bodhisattva recalling himself and reproaching himself, and they all simultaneously said to the Bodhisattva in unison: ‘The universal proclamation of sound such as the one you have produced is well spoken! It is well spoken!’
“Śāriputra, only Vows could hear these celestial voices, while Keeping Vows never heard the voices of those devas nor the great sound uttered by this Bodhisattva. Then, when Bodhisattva Vows heard the words of the devas, he roused firm and great vigor, continued walking again, restored his right mindfulness, and no longer brought to mind the matter of the blades. Śāriputra, at that time the Bodhisattva-Mahāsattva, having subdued the Māra adversary, abided in such deportment, cultivated such wondrous practices, trained in such a path, aroused such great compassion, and generated such heroic and vigorous effort, never allowing it to be interrupted or cease.
“Further, Śāriputra, these two great beings, because they cultivated Vīrya-Pāramitā in that manner, jointly accomplished such deportment, such conduct, such great compassion, and such heroic vigor. For a thousand years they abided in solitary forests, cultivating recollection of the Buddha. Thereafter, the Tathāgata Supreme Risen King entered Parinirvāṇa. At that time the devas came and informed them: ‘Virtuous men, do you not know? The Tathāgata has now entered Parinirvāṇa.’ When the two great beings heard the messengers from the deva, they immediately went to the Parinirvāṇa grove of the Tathāgata Supreme Risen King. When they arrived, they stood with palms joined, gazing upon the Tathāgata, their eyes never leaving him even for a moment. Within their hearts they felt profound longing and deep reverence, contemplating thus: ‘The Tathāgata, who appeared in the world, is a great compassionate one, protecting beings as a roof protects a house. Why then has he suddenly and swiftly entered Parinirvāṇa, causing us and all beings to lose our refuge?’
“Śāriputra, as the two great beings stood before the Tathāgata, remembering and yearning deeply, for seven days and seven nights their feet never shifted. Their grief was overwhelming, and they died standing, and were immediately reborn in the Brahmā heaven. Having obtained Brahmā-bodies, endowed with knowledge of past lives, they again employed great supernormal power to descend from the upper realm to the Parinirvāṇa assembly. There they constructed for the Tathāgata, the Supreme Risen King, the Worthy One, the Perfectly Awakened One, a stūpa for all his relics, adorning it with the most precious treasures of the world. After forty thousand years, only then was it completed, and they set up various wheels and canopies upon it.
“Śāriputra, when the two Bodhisattvas had completed the stūpa for that Tathāgata, their hearts were filled with great joy. They stood with palms joined, contemplated his merit-marks, and grew ever more joyful and comforted. After another seventy thousand years had passed, they then began their prostrations; subsequently they died and were reborn together in Jambudvīpa, in the household of a great Wheel-Turning King, entering the womb of the chief queen.
“Śāriputra, when they were born, they immediately recalled all the events of their past, and spoke thus: ‘We should now abide in the supreme foremost Dharma of non-heedlessness.’ And they admonished themselves with a gāthā:
‘I am now born in the household of a Wheel-Turning King, possessing abundant wealth and food, all things according to wish.
I should abandon extreme heedlessness and strive for unsurpassed Buddha-Bodhi.
Wealth, sensual pleasures, and kingship—all are impermanent and vanish in an instant.
A person of wisdom will not take delight in them, but will strive for the most excellent Buddha-Bodhi.
If one gives rise to no joy toward wealth for the sake of attaining Bodhi to benefit beings,
one should promptly abandon desire, renounce the household, and cultivate the excellent and pure Brahma-conduct.
I recall that throughout innumerable kalpas in the past I was immersed in the five desires, mistaking them for virtues,
whether born in the heavens or among humans, never feeling weariness of them.
Therefore, I should abandon desire and kingship, parents, relatives, and all treasures,
and abandon the nation, the cities, and the great armies, renounce the household, and diligently strive to attain Bodhi.’
“Śāriputra, at that time those two Bodhisattvas’ forms were upright and handsome, like a youth of sixteen years. They took no delight in the snares of the world and constantly contemplated the faults of worldly existence. They immediately shaved hair beard, donned the kāṣāya robes, and with pure faith abandoned the household life and renounced the world, diligently cultivating the Brahma-conduct for twenty thousand years. Thereafter they passed away and were born again in the Brahmā heaven; when their life forces there ended, they again returned to Jambudvīpa.
“Śāriputra, at precisely that time a Buddha appeared in Jambudvīpa, named Fragrant Excellence, the Tathāgata, the Worthy One, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the Bhagavān. When the Bodhisattvas encountered this Buddha, they immediately, within that Buddha’s Dharma, shaved hair and beard, donned the kāṣāya robes, and with pure faith abandoned the household life and renounced the world, cultivating the Brahma-conduct for a full koṭi years.
“In this way, successively, ten thousand Tathāgatas appeared in the world, and the Bodhisattva Vows encountered them all. In the presence of each Buddha he planted many wholesome roots, ever diligent, cultivating the Brahma-conduct. The Bodhisattva Keeping Vows was always born together with his elder brother in the same place, cultivating the Holy Path together, except in the era of one Buddha during which he did not cultivate the Brahma-conduct. Due to this condition, the Bodhisattva Vows attained Buddhahood first, appearing in the world with the name Blazing Vigor, the Tathāgata, the Worthy One, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the Bhagavān. His stay in the world and his teaching extended for ninety koṭi years, and a saṅgha of hearers numbering ninety nayutas assembled to listen to the Dharma.
“Śāriputra, when Blazing Vigor, the Tathāgata, appeared in the world, the Bodhisattva Keeping Vows was then a Wheel-Turning King, whose majesty and virtue pervaded the four quarters, endowed with abundant merit. Toward Blazing Vigor, the Tathāgata, he generated profoundly deep faith, and with various supreme robes, delicacies, foods and drinks, medicines for illnesses, and all manner of requisites, he offered, revered, respected, and praised the Tathāgata and the bhikṣu saṅgha, continually giving offerings without break for three months. Śāriputra, although Blazing Vigor, the Tathāgata, Worthy One, Perfectly Awakened One, accepted these offerings, he wished to cause that Wheel-Turning King to awaken and recall his former vows. Therefore, he spoke to him a gāthā:
‘If one seeks to realize the teachings of the Buddhas, heroic vigor is the most excellent.
All beings who are attached to the five desires find that whatever they seek is difficult to accomplish.
If one seeks benefit within the five desires, those with wisdom know there is no benefit at all.
You are now abiding in a state devoid of benefit; therefore you cannot obtain the most excellent benefit.
In former times I was your brother, and together we made vast vows, aspiring to Bodhi.
At that time we sincerely competed in our vows, seeing who would most swiftly accomplish Perfect Awakening.
Now you see that I have realized Bodhi and am turning the unsurpassed Dharma-wheel among the assembly,
yet you still remain immersed in the household of the five desires, continually indulging in women and constantly guarding them.
The Buddhas of the past often proclaimed: “The wise should not grasp inferior desires.”
Therefore, I continuously strove to distance myself from them, never pursuing acts of heedlessness.
You hold to inverted understanding and practice what brings no benefit; you always dwell within actions devoid of benefit.
Desire only gives rise to suffering, yet you have long been deluded within it, whereas freedom from desire and purity are praised by the noble ones.’
“Śāriputra, when that Wheel-Turning King heard the gāthā spoken by Blazing Vigor, the Tathāgata, he aroused great awakening, clearly perceiving the faults of sensual pleasures and giving rise to the wish to renounce the household life. Without taking leave of his wives, relatives, elders, ministers, or the great and small kings, and without any attachment to his kingdom, its cities, its people, its treasures, or its storehouses, he immediately rose from his seat, went before the Tathāgata, and with one-pointed palms joined, spoke a gāthā:
‘I should completely abandon my family and kingdom and go to a solitary place until the end of my life,
willing even for all my flesh to dry away entirely, solely in order to realize the Buddha-Bodhi.
I shall further cultivate heroic vigor to benefit measureless beings,
abandon the household life, renounce the world, and abide in serene and unconditioned states.
I shall not take delight in the pleasures of the five desires—they are harmful and deceive the foolish.
I have been deeply mired by these desires, and therefore now I shall cover my face and no longer follow after them.
All treasures and kingship I shall abandon at once,
and within the Tathāgata’s sacred teaching I shall single-mindedly cultivate the supreme Path.
What person of wisdom would draw near to these worldly things? Who would follow the studies and practices of conditioned dharmas?
After I have cultivated vigorously, may I not, through indulgence in desires, fail to attain Buddhahood swiftly.
Therefore I abandon all the pleasures of desire, cut off kingship and wealth,
resolve to take refuge in the Buddha’s teaching, and renounce the world, solely for the sake of accomplishing the Buddha’s Bodhi.’
“Śāriputra, when the Wheel-Turning King had finished speaking this gāthā, he then, before Blazing Vigor, the Tathāgata, shaved his hair and beard, donned the kāṣāya robe, and with pure faith abandoned the household life and renounced the world. He went to a lonely and tranquil place and diligently cultivated the Brahma-conduct. At that time, six million koṭis of beings, hearing that the Wheel-Turning King had renounced the world to learn the path, also generated pure faith, abandoned worldly appearances, and followed the king in renouncing the household life, cultivating all the Brahma-conducts.
“Śāriputra, at that time Blazing Vigor, the Tathāgata, remained long in the world, extensively teaching and transforming beings, and afterwards entered parinirvāṇa. The Wheel-Turning King bhikṣu personally beheld the Buddha’s passing, was filled with sorrow, and with reverence received the Tathāgata’s bodily relics, constructing a stūpa for them and adorning it with offerings. Before long, the Wheel-Turning King bhikṣu also passed away and was reborn in Tuṣita Heaven; when his heavenly reward was exhausted, he returned again to Jambudvīpa. In that kalpa he accomplished Anuttarā-Samyak-Saṃbodhi and was named Excellent Practice, the Tathāgata, the Worthy One, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, Bhagavān.
“This Buddha dwelt in the world for a full koṭi years. His assembly of Śrāvaka disciples numbered koṭi nayutas, all great Arhats, all outflows exhausted, their minds free in every respect, all having reached the ultimate, foremost other shore. The Tathāgata Excellent Practice established and upheld hundreds of thousands of Bodhisattva-Mahāsattvas, causing them never to retreat from Anuttarā-Samyak-Saṃbodhi. He also proclaimed the wondrous Dharma to immeasurable and incalculable beings. When what was to be done had been accomplished, he entered Parinirvāṇa. The true Dharma remained in the world for the duration of one kalpa, and his relics were widely distributed, benefiting beings—just as, after my present parinirvāṇa, my relics will be widely distributed with no difference whatsoever.”
The Buddha then said to Śāriputra: “Bodhisattva-Mahāsattvas, because they cultivate Vīrya-Pāramitā, abide in vigor, and practice the Bodhisattva-path, should follow the Bodhisattva-Mahāsattva Vows and train in the Pāramitā of heroic, indefatigable diligence. They should not rely upon those beings of dried-up bones and paltry understanding—those miserly people—as models for their cultivation. Śāriputra, if a Bodhisattva delights in seeking Bodhi, he should not generate miserliness in another person’s home. If, having momentarily lost mindfulness, he gives rise to miserliness, he should reflect upon three kinds of fears. What three? First, by frequently going to others’ homes—whether for alms or for conversation—entanglement arises, leading to undue intimacy. Second, when seeing another virtuous and wholesome bhikṣu approach, out of attachment one may give rise to jealousy. Third, on occasion, a single moment of anger arises, leading one to refuse compliance. Due to these causes and conditions, one should know that he has already embraced the path of karma of the hells, has already planted the seeds of blindness in his own mind-field, and has already accumulated the karma that will bring about birth in border regions.
“Śāriputra, I shall now further describe the characteristics. When such a Bodhisattva sees virtuous, wholesome, and pure bhikṣus coming to him, he gives rise to jealousy and anger. Though inwardly tied in knots by resentment, outwardly he still appears pure and polite, conversing and smiling. Though inwardly harboring miserliness, his bodily actions still appear diligent, attending to tasks and providing offerings. In private, in hidden places, he glares with angry eyes, or slanders them with baseless accusations. Śāriputra, due to such causes and conditions, one should know that this Bodhisattva has already embraced the path of karma leading to hell, that the seed of being born blind among the devas has already been planted within his mind, and that even if he gains human birth, he will inevitably fall into border regions and encounter manifold sufferings, receiving the karma of being born blind, being heavily slandered, enslaved by others, laboring day and night without rest. Śāriputra, whenever Bodhisattvas generate miserliness and jealousy in another’s home, they should contemplate these three fears.”
When the Tathāgata finished speaking these words, the Venerable Śāriputra said to the Buddha: “Extraordinary, World-Honored One, unprecedented indeed. These Bodhisattva-Mahāsattvas are exceedingly rare, is able to skillfully encounter the Tathāgata’s exposition of the Dharma of abandoning miserliness. Excellent, World-Honored One. May you proclaim to us of the Śrāvaka assembly the essential True Dharma that leads to the abandonment of miserliness. Why is that? We, within the Buddha-Dharma, are not unwilling to escape the sufferings of hell, of being born blind, of border regions, or of defamation. We have always wished to be born in central lands and within the human realm. We Śrāvakas deeply long to hear the Dharma that abandons miserliness. World-Honored One, please set aside groundless resentment and do not abandon us; surely proclaim it to us.”
The Buddha said to Śāriputra: “Excellent, excellent, Śāriputra. Truly rare indeed. You abide in a mind free of falseness and flattery and request from the Tathāgata such profound meaning. Listen carefully, listen carefully. I shall now expound it for you.
“Śāriputra, if there are beings who wish to follow the Tathāgata and train in the Buddha-Dharma, I shall expound for them in accordance with their faculties. Why is this so? Because if beings are able to follow the Buddha in learning and practice, the Tathāgata will never oppose their aspiration; he will appear before them and teach the Dharma. But, Śāriputra, if there are beings who do not wish to follow the Buddha in learning the True Dharma, and if one speaks Dharma to them, then upon hearing it they will instead establish the basis for contention.
“Śāriputra, Bodhisattva-Mahāsattvas who thus possess pure faith, because they practice Vīrya-Pāramitā, give rise to pure faith toward all Buddha-Dharmas. Through the long night of ignorance, they constantly delight in contemplation; for the sake of rescuing beings who are drowning, they go before the Tathāgata, earnestly and respectfully question him about their doubts and inquire about the meaning. Whatever the Tathāgata teaches, they delight in hearing it. After hearing it, they obtain vast and pure profound faith, rejoice, become ever more diligent, uphold the true Dharma, and practice in accordance with what is taught.
“Furthermore, Śāriputra, in future times, among my disciples, there will be few bhikṣus with deep minds who aspire toward the Dharma of quiescent Parinirvāṇa. Most will rely on three pursuits as their constant occupations. What three? First, they will continually seek worldly fame and profit. Second, they will delight in forming cliques, regularly visiting donors’ homes seeking food. Third, they will delight in pursuing ornate dwellings, hoarding wealth and various possessions. These are the three pursuits on which they rely. Śāriputra, these bhikṣus, because they rely upon these three pursuits, will ultimately be unable to escape the three evil destinies.
“Śāriputra, such bhikṣus do not delight in the Dharma of liberation, cessation, and of progressing toward heavenly worlds. Instead, they delight in diligently cultivating the dharmas of hells, of animals, of Yama, and of ghosts; they ceaselessly cultivate contention by speech, ridicule, slander, divisive talk, and disputation. They also delight in associating with impure-minded evil friends who lack faith in the Buddha-Dharma. They abandon solitude in the forests and rely upon village settlements, forming alliances with laypeople. Śāriputra, householders say: ‘This venerable one often comes to my home and is friendly with me. I should provide him with robes, food, bedding, medicine, and other requisites. Those venerable ones dwelling in solitude have never had dealings with laypeople. How then can we converse with them or inquire after them?’ Because of this condition, these bhikṣus become ever closer and more intimate with laypeople, conversing with them and speaking only of worldly trivia, miscellaneous chatter, and frivolous talk.
“Śāriputra, these evil bhikṣus delight in dwelling together with those of bad conduct. They remain long in one place, never moving on, forming many cliques, and constantly seeking patrons’ homes, frequently visiting them, personally attending celebrations and funerals, thereby secretly developing affection. When guest bhikṣus come, they provide no offering at all; instead, they first slander them with improper speech. Yet the guest bhikṣus are indeed virtuous and noble. These evil bhikṣus do not praise them saying: ‘You are learned, well-disciplined, and pure in precepts. You have attained the fruit of Stream-Entry, Once-Returning, Non-Returning, or Arhatship.’ They never speak such words. Śāriputra, these evil bhikṣus within my Dharma do not practice my Dharma. They have no other occupation; they delight only in slander and insult without cease. Śāriputra, those laypeople who become allied with them will say: ‘These guest bhikṣus have never stayed long with us or maintained ties with us. The resident bhikṣus have long lived with us, entrusting matters to us and managing affairs for us. Therefore, we should support and reinforce the resident bhikṣus, even assuming a show of force on their behalf.’ Śāriputra, for this reason, these evil bhikṣus defame these scriptures—whether they understand them or not. At all times, they only revile them, without faith and without reverence.
“Furthermore, Śāriputra, if there are people who hear the scriptures spoken by the Tathāgata, and who constantly delight in hearing such teachings containing distinctions of phrasing and Dharma-gates, and who, upon hearing, believe and understand without doubt, they will certainly abandon such kinds of beings as these and will also abandon the karma that leads to the evil destinies. Thus, Śāriputra, Bodhisattva-Mahāsattvas who cultivate Vīrya-Pāramitā with indefatigable diligence—when they hear of the characteristics of miserliness and jealousy and the karma leading to the evil destinies—after hearing it, will not themselves engage in miserliness in another person’s home, how much less would they teach such conduct to others.
“Śāriputra, this is called Bodhisattva-Mahāsattvas diligently and indefatigably cultivating Vīrya-Pāramitā. They should train in this way.”
Dharma Torch 