Forest of Pearls From The Dharma Garden Volume V

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Chapter Twenty-two

Preservation of the

Buddhist Teaching

(This chapter consists of ten parts:) (1) Introduction, (2) Punishment, (3) Careful Consideration, (4) Speaking and Listening, (5) Bodhisattvas, (6) Arhats, (7) Monks and Nuns, (8) Wealthy People of Virtue, (9) Heavenly Kings, and (10) Spiritual Beings.

1. Introduction

The Dharma is not spontaneously propagated; its propagation depends on human beings. People are led toward wrong or right. The Dharma expels people's wrongdoings. If you wish to preserve the Three Treasures, you must be full of virtuous conduct; be first versed in the precepts, the doctrine, and the whole purpose [of Buddhism] and recite them from memory; spare no pains; and do not be fond of acquiring a widespread reputation. Buddhist clergy and laypeople have a basis for their happiness. Practitioners of this realm admire and honor the conduct of diligence. When monks and laypeople rely on each other the Dharma can exist eternally. Therefore, the Sifen lü (T. 1428; Skt. Dharmagupta-vinaya) says, "If a wrong system is not instituted, a right system is then exercised. In this way gradually the Dharma is caused to exist eternally."

If the Dharma derives from ordinary human feelings, words carry no fixed rules. On reflection this would be the same as vulgar [teachings]. How could they deliver sentient beings?

You should withdraw from selfishness and examine yourself as a human being. Therefore, the [Sifen] lü says, "If a wrong system is instituted, then a right system will be severed. In this way gradually the Dharma is caused to be quickly destroyed."

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I frequently see that the emperor and many leaders from distinguished, high-ranking families ask monks or nuns to heal them of diseases. Some of [these monks or nuns] practice medicine, acupuncture, and moxibustion in order to seek and covet fame and wealth. Some of them gamble in games of dice (shupu), sing songs, and play without managing their behavior. Some of them are entrusted to arrange a marriage or act as a go-between for marriage. Some of them allot wine and meat openly to the people who come to their assembly. Some indulge in luxurious living necessities as well as items of amusement and go about on the back of a caparisoned horse. Some of them chat pleasantly while holding the wrist [of another]; they belong to the same class as worthless vulgarians. Some of them keep bad company and associate with ill-bred people.

[Such monastics] cause the roads to be full of debauched sounds that pollute the sensibilities of ordinary people. Noble and distinctive people know this simultaneously and it passes through to heaven and is heard there. Thereafter, just like blindly following the roar of thunder [heaven] completely removes wrongs and falsehoods and purifies the people. Unless monks and nuns are upright and honest, they cannot rely on the sacred teaching. This is because laypeople do not recognize the virtuous. Due to these causes a few monks slander immeasurable good monks.

Certain [monks or nuns] diligently seek learning and have extensive knowledge in the Tripiṭaka. Certain [monks or nuns] talk about [the Buddhist teaching] and lead and benefit sentient beings through all four seasons without fail. Certain [monks or nuns] exclusively abide in meditation and concentration and continually sit [in meditation] without lying down. Certain [monks or nuns] read and recite sutras and discourses, always diligent without negligence. Certain [monks or nuns] worship [the Three Treasures] and repent [their sins] six times a day; they practice the [Buddhist] Way day and night. Those who enter [monastic life] wear a robe made of rags and beg for alms. They are frugal and lead a simple life. They let things take their own course. Certain [monks] dwell in mountains and forests practicing dhūta and asceticism. Certain [monks or nuns] devote themselves to engaging in meritorious and beneficial conduct and make offerings to the Three Treasures. Certain [monks or nuns] organize a purification [ceremony] or a lecture meeting and educate secular people in order to cause them to enter the [Buddhist] Way. Certain 110

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[monks or nuns] engage in producing [buddha] images or in building a Buddhist monastery.

In this way I have briefly listed the categories that can be exhaustively recorded. Distinguished monks like these always rely on the place where the Buddha is worshiped and the Buddhist Way is practiced. They wholeheartedly practice merit and wisdom. They do not forget [their practice] even for a very short time; they have no time to become defiled by worldly matters. Because [these distinguished monks are not in the public eye,] princes and noble people do not know [of them. Instead,] they form close friendships with humble people (i.e., corrupt monks or nuns) who are habitually defiled for a long time. Because of this, these people are not right. Even when [these corrupt monks or nuns] see that a sage monk does something for the sake of ordinary people they only give rise to anger and haughtiness. Have they ever paid respect to [such a monk]? Think about this matter quietly! Wouldn't [this attitude] be false?

2. Punishment

After the Great Sage (i.e., the Buddha) hid himself in the west, the true teaching flowed to the East. [The transmission of] the Buddhist Dharma was entrusted to us. Kings ordered [the people] to protect and hold it. The king's law has gradually changed and declined as time passes. The charter observed or violated has gradually become almost exhausted. If those who hear a sermon are insulted all the worse contrary [to their expectation], Buddhist clergy and laypeople will become wild and evil; they will [give rein to] passion and oppose [the precepts] for a long time. If we intend to bring them to justice, correct evil, and follow wholesomeness, we should rely on the government's power to control and purify people. On the contrary, the sangha is powerless and the [monastics'] pure minds are defiled. Their minds have become debauched and it is truly difficult to control them. [This situation] causes the great teaching to cease and the transmitted [degraded] teaching to be substituted for [the great teaching].

Therefore, the [Dafangdeng] daji jing (T. 397) says:

If in the future all kings and those of the four castes are able to give up their lives to protect the Dharma to preferably protect a single bhikṣu who 111

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practices in accordance with the Dharma, and to not protect immeasurable various evil bhikṣus, kings such as this will be reborn in the pure land after giving up their own life. If [they] follow evil [bhikṣus] they will not be able to be reborn in a human body for immeasurable generations. If the king and others do not control [evil bhikṣus], then they will cut off [the seed of] the Three Treasures and take by force the vision of sentient beings. Even if they cultivate almsgiving (Skt. dāna), precepts, and wisdom for immeasurable generations, [their meritorious acts] will be destroyed and lost.

Furthermore, when a bhikṣu who has committed a sin should be punished, give him hard labor for one or two months, forbid him to talk or sit with others, exile him to between one and four other countries where there are places to practice the Buddhist Dharma. If evil bhikṣus are managed in these ways, all good bhikṣus can comfortably receive the Dharma. Therefore this allows the Buddhist Dharma to last eternally without destruction. Moreover, the Sapoduo lun (T. 1440) says,113 "One receives a duṣkṛta [offense] because he has gone against the king's institution."114 Furthermore, the Shengman [shizi hou yisheng dafangbian fangguang] jing (T. 353; Skt. Śrīmālādevī-siṃhanāda-sūtra) says: O World-honored One! I will denounce those who should be denounced and I will embrace those who should be embraced. Why? Because by denouncing [evil] and embracing [good] we enable the true Dharma to last eternally. Then heavenly and human beings will fill [the world and beings of] the evil realms will decrease. We will be able to follow the wheel of the Dharma turned by you, the Tathāgata.

Again, the Nirvana Sutra (T. 374, T. 375) says:

[The Buddha said,] "Good people! Listen attentively! Listen attentively! I must speak for your sake about acts for longevity attained by me, the Tathāgata. Bodhisattvas attain long life because of the cause and condition of these acts.

If you wish to attain long life, you must have thoughts of compassion for all sentient beings, just in the same manner as you think of a child. Give rise to great compassion, great mercy, great joy, and great almsgiving. 112

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Accept the precept of not killing. Teach and cultivate the good Dharma. You must also establish all sentient beings in the five precepts and the ten wholesome acts. Further you must enter all the evil realms, such as hell and the realms of hungry ghosts, animals, and asuras, and deliver suffering sentient beings from these [realms]. Liberate those who have not yet been liberated from [the transmigration of birth and death]. Ferry to [the yonder shore] those who have not been ferried. Cause those who have not yet attained nirvana to attain it. Soothe all those who have various fears. Because of the cause and condition of acts like these, bodhisattvas attain longevity and freedom in various wisdoms, and they will be reborn in heaven after their life comes to an end."

Kāśyapa Bodhisattva addressed the Buddha, "O World-honored One! In the Buddhist Dharma there are those who violate the precepts, those who commit the five deadly sins, or those who slander the true Dharma. Why should we consider these people in the same way we think of a child [with compassion]?"

The Buddha answered Kāśyapa, "Good people! Suppose there is one man in the whole corps of officials who violated the king's law, and the king has him executed in accordance with his crime without overlooking it. I, the Tathāgata, the World-honored One, do not act in this way. To those who slander the Dharma I will give [the seven deeds]: quqian jiemo (Pāli pabbājaniya-kamma), heze jiemo (Pāli tajjaniya-kamma), shezhi jiemo (Skt. utkṣepaṇīya-karma), juzui jiemo (Pāli paṭisāraṇiya-kamma), bukejian jiemo, miebin jiemo (Pāli nāsana-kamma), or weisheejian jiemo (Pāli pāpikāya diṭṭhiyā appaṭinissagge uppamahepaneya-kamma).115 Good people! I, theTathāgata, the World-honored One, make acts of subjugation like these to those who slander the Dharma. It is because I want to show all the people who do evil acts that there is retribution for their evils. After I enter nirvana, there is a bhikṣu who observes the precepts. He completely possesses a dignified manner and protects and maintains the true Dharma. If [this bhikṣu] sees a person who destroys the Dharma, [he] can expel the person, berate, and remedy the person by punishment. You should know this person will attain immeasurable, innumerable merits. Consequently, if a good bhikṣu sees a person who destroys the Dharma, but leaves that person alone without berating him, expelling him, accusing 113

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him of his offense, and punishing him, then you must know that this person is an enemy of the Buddhist Dharma. If [the offender] can be expelled, berated, accused of his offense, and punished, this is my disciple and a true śrāvaka."

Again [the Buddha] said, "I, the Tathāgata, now entrust the transmission of the supreme true Dharma to all kings, ranking officials, prime ministers, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. All these kings and the four kinds of my disciples must exhort and encourage all scholars to attain the powerful precepts, meditation, and wisdom. If there are those who do not learn these three classes of the teachings, who are negligent, who violate the precepts, or who slander the true Dharma, then kings, ranking officials, and the four kinds of my disciples must strenuously punish them." Moreover, [the Nirvana] Sutra says:

If there is a bhikṣu who has always abundant endowments for himself,116 he can further protect and maintain the Buddhist precepts that he has received. He can expound the Dharma as powerfully as a lion roars and extensively preach the wondrous Dharma, that is to say, [scriptures] from sutras (i.e., the Buddha's exposition of the Dharma in prose) up to ad bhuta-dharma (i.e., accounts of miracles performed by the Buddha or other deities). He extensively explains the nine kinds of scriptures mentioned above for others. He benefits and comforts all sentient beings. Therefore, he chants such words as "In the Nirvana Sutra it is instituted that all bhikṣus should not keep slaves, cattle, sheep, and unlawful things. If there is a bhikṣu who keeps impure things like these, you must punish him." The Tathāgata earlier said in a scripture for various different schools, "If there is a bhikṣu who keeps unlawful things like these, the king of such-and-such state should punish him in accordance with the law, and urge him to return to secular life."

Suppose that when a bhikṣu can expound the Dharma in this way, just as powerfully as a lion roars, some [monks] who violate the precepts hear these [bhikṣu's] words, become enraged, and kill this Dharma master. The Dharma preacher, even if his life comes to an end, is called one who observes the precepts and who benefits himself and others due to [his conduct]. On account of this condition, I let kings, the whole body of officials, 114

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prime ministers, all upāsakas, and others protect the Dharma preachers. This is extensively clarified in this sutra.

When Juede ("Realization of Virtue") Bhikṣu protected the true Dharma,117 he controlled all the bhikṣus [saying,] "You cannot violate the precepts and keep unlawful things." A group of bhikṣus heard his words and came to kill him.

At that time there was a king called Youde ("Virtuous").118 Regardless of risking his life [the king] protected and supported Juede Bhikṣu. He fought against [the evil bhikṣus] and rescued the Dharma master. From that time on [the king] was able to continually meet a buddha. Consequently both of them attained buddhahood."

The Buddha said, pointing to himself, "The king of that time is myself, and the Dharma preacher bhikṣu is Kāśyapa Buddha."

[The Buddha said,] "All people are able to accomplish this diamond body (Skt. vajrakāya) as a result of protecting the Dharma." Furthermore, [the Buddha] said, "In the evil world with defilements after my nirvana the land will be desolate and disordered. [The people] will take things from each other by force and everyone will be starving. At that time, out of hunger many people will renounce the world [without] having awakened the aspiration for enlightenment. Such people are designated as the bald-headed. When these bald-headed people see a pure bhikṣu who observes the precepts, fully possesses a dignified manner, and protects and maintains the true Dharma, they try to expel him and drive him out of [the sangha], kill, or injure him."

Kāśyapa Bodhisattva addressed the Buddha, "O World-honored One! How can those who observe the precepts and protect the Dharma travel around in the villages and cities to educate [the people]?" [The Buddha said,] "Good people! For this reason I now approve that [bhikṣus] who observe the precepts may rely on laymen who have swords and canes with them and take them as companions. If all those such as kings, ranking officials, the wealthy, elderly people, and upāsakas have swords and canes in order to protect the Dharma, I say that these people are designated as ones who observe the precepts. Even if they have weapons they must not destroy life. If they can act in this way, then they can be designated as primary in observing the precepts." 115

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A Forest of Pearls from the Dharma Garden, Volume V [The Buddha] again said, "In my teaching I also say that if there is one who commits one of the four grave offenses (Skt. catvāraḥ pārājayikasthāniyā) or the very minor duṣkṛta offense,119 you must severely punish him. If sentient beings do not protect and maintain the Buddhist precepts, how can they see the buddha-nature? Even though all sentient beings possess the buddha-nature, they must follow the observance of the precepts, and later they will see it. Because of seeing the buddha-nature they are able to attain highest, perfect enlightenment." [The Buddha] further said in verse: If bhikṣus study and achieve

Precepts, meditation, and wisdom, They should know

They will soon be close to great nirvana. Again the Yuedeng [sanmei] jing (T. 639; Skt. Samādhirāja-candrapradīpasūtra) says in verse: Even though you extensively read numerous sutras And rely on erudites, if you violate the precepts, Even the erudites cannot deliver you. The violation of the precepts results in suffering in hell. Moreover, in the [Dafangguang] shilun jing (T. 410; Skt. Daśacakrakṣi ti garbha) the Buddha says in verse: A true good person of the kṣatriya [caste] Gives an offering to the true Dharma, And enables the three vehicles to flourish, He will attain the sea of merits. He fully possesses the seven treasures and others That are replete throughout Jambudvīpa. He offers them to all buddhas.

That merit is still limited.

Consequently, in the four continents around Mount Sumeru If he builds monks' quarters to offer, Even though he attains great merit, It is not as good as protecting the true Dharma. 116

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If for the sake of all buddhas

He builds many stupas and temples,

Even though he attains great merit,

It is not as good as protecting the true Dharma. For instance, it is just as when five suns come out And can exhaust the ocean,

He who protects my Dharma

Exhausts the trammels of defilement.

For instance, it is just as a disaster caused by strong winds arises And completely smashes all mountains;

He who protects my Dharma

Also destroys all defilements.

For instance, it is just as the disaster of a flood breaks out, And [the water] flows around and destroys the earth; He who protects my Dharma

Also extinguishes all defilements.

3. Careful Consideration

If you wish to become a great physician to propagate the Tripiṭaka, you must first accommodate yourself to the faculty of others. Treat your own troubles by yourself and then help others manage theirs. The Dharma can last eternally. You must not speak of the distinguished teaching in vain for your fame and wealth. Not cultivating even a single practice is consequently the same as being haughty.

Therefore, the Da[sheng] zhuangyan jinglun (T. 1604; Skt. Mahāyānasūtrālaṃkāra) says: There are two kinds of haughtiness. One is the haughtiness [that arises] when a person obtains a house, material goods, wealth, and other such things, and the other is that which arises when he is praised by other people. Of these two kinds of haughtiness, the former is often seen in laymen who become haughty when they attain wealth and high position. They open the gate of self-indulgence and create the cause to fall into hell. The latter is often seen in those who have renounced the world. They avariciously study for fame and wealth, striving for humility. They expect others to praise them 507b

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and that gives rise to haughtiness. They are muddled in their frame of mind and get lost in the thought of a sage. The blind do not see the [Buddhist] Way and wander about in the three evil realms.

Therefore, the Nirvana Sutra says:

The Buddha said to Kāśyapa, "Seven hundred years after my nirvana Māra-pāpīyān (i.e., the devil king Pāpīyān) will gradually ruin my true Dharma. For instance, just as a hunter may put on a Dharma robe, the devil king Pāpīyān is also like this. He transforms himself into the figure of a bhikṣu, a bhikṣuṇī, an upāsaka, or an upāsikā. He also transforms himself into one who has attained the stage of srota-āpatti-phala up to the stage of arhatship, as well as the physical form of a buddha. The devil king makes this impure body into a pure body and ruins my true Dharma." Again, the [Nirvana] Sutra says:

If there is a bhikṣu who preaches the Dharma for others in order to benefit and nourish himself, all of this [bhikṣu's] followers and dependents also imitate their teacher and avariciously seek to benefit and nourish themselves. That person then personally causes people to become evil in this way. [The Nirvana Sutra] further says:

Suppose there is a bhikṣu who observes the Buddhist precepts, yet in order to benefit and nourish himself he acts together and exchanges visits with those who violate the precepts, or he is intimate with and close to them and shares their pursuits. This [bhikṣu] is called [a monk who] has violated the precepts and is also called an impure monk.

[The Nirvana Sutra] again says:

Furthermore, there is one who is continually submerged in delusion and yet is not an icchantika. What is this? If a person practices almsgiving, precepts, and good acts [while still sinking in delusion], this is called continually sinking in delusion. Therefore, the [Nirvana] Sutra says:

Good people! There are four good things by which one obtains evil effects. What are the four? The first is to read and recite sutras in order to surpass 118

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others; the second is to receive and observe the pure precepts in order to benefit and nourish oneself; the third is to practice almsgiving because of others' dependents; and the fourth is to concentrate one's thought to attain the abode of neither thought nor non-thought (Skt. naiva-saṃjñānāsaṃjñāyatana; nirvana for non-Buddhists). By these four good things one obtains evil effects."

Again, [the Nirvana Sutra] says:

It is because this icchantika exterminates all wholesome roots and does not [possess] the ability [to become a buddha]. Even if this person hears and receives the Great Nirvana Sutra like this for a hundred, a thousand, or ten thousand years, in the end he cannot awaken the aspiration for enlightenment. Why? It is because he has no wholesome nature. Moreover, the [Nirvana] Sutra says:

Good people! Incalculable years after my nirvana all sages of the four paths [to nirvana] will enter nirvana too. During [the period of] the semblance Dharma after [the period of] the true Dharma, there will be bhikṣus who appear to observe the precepts and who read and recite a few sutras but they will be covetously addicted to food and drink and nourish their bodies. They will wear coarse and ugly clothes. They will be haggard in appearance and have no dignity or virtue. They will raise cattle and sheep and carry firewood and straw on their shoulders. Their beards, fingernails, and hair will all grow abundantly. Even though they wear a kaṣāya, they will still look like hunters. They will walk slowly with mincing steps, just as a cat stalks a mouse. They will always repeat this, "I have attained arhatship." They will often suffer from various diseases and sleep amid dung and filth. They will outwardly present themselves as virtuous yet harbor greed and jealousy inside. They are just like brahmans who receive the ascetic practice of silence. They are in fact not śramaṇas, even if they look like a śramaṇa. Having outrageous wrong views, they will slander the true Dharma. People like these break the precepts, right practices, and dignified deportment established by the Tathāgata. While speaking of the fruition of liberation and the teaching to leave behind impurity, they will destroy the very profound esoteric teaching. Each of them, personally in 507c

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accordance with his thought, will speak against sutras and precepts and claim, "The Tathāgata entirely allows us to eat meat and to drink wine." They will personally produce a discourse like this and say that it was spoken by the Buddha. They will dispute among themselves. Each one will declare himself to be a śramaṇa and Śākyamuni's son.

Good people! At that time, furthermore, there will be various śramaṇas who amass raw grain, accept fish and meat, make food with their own hands, and possess a bottle of oil, a treasured canopy, and leather shoes. Being intimately close to kings, ranking officials, and wealthy elderly people, they will practice divination by physiognomy or astrology, and will diligently practice medical science. They will keep slaves; [collect] gold, silver, and miscellaneous treasures; study various mechanical arts; engage themselves in clay works with artists, book production, educational affairs, planting, and the art of casting a spell on people. They will combine various medicines, sing songs, and play music. With incense and flowers they will adorn their bodies. They will be skillful in gambling in games of dice (shupu), encirclement chess (weiqi; Jp. go), and other games. For a bhikṣu who can leave behind all evil affairs like these, I say, "This person is truly my disciple."

If, on the contrary, [bhikṣus] learn these things,120 are intimate with and close to kings, princes, ranking officials, and various women; laugh loudly or stay in silence; arouse many suspicions toward all teachings; chatter and speak recklessly about merits or demerits, good or bad appearance, wholesomeness or unwholesomeness, or wonderful clothes and various impure things like these; sing their own praises to their donors; roam about going into and out of impure places, such as wine stores, brothels, and gambling places, then I immediately do not allow the people like these to stay among the bhikṣus. They must leave the monk's order, return to secular life, and be employed by other people. For instance, they are just like millet splits; they should be completely extinguished without any remainder. You must know that this is established in the sutras and precepts and entirely spoken by the Tathāgata. If there are those who follow what a devil says, they are the devil's dependents. If there are those who follow what the Buddha teaches, then they are bodhisattvas.

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Consequently the [Fozang] jing (T. 653) says:

A bhikṣu who violates the precepts must cut his flesh in order to compensate to his donors for myriad kalpas. If he is reborn as an animal, he will always bear a heavy burden. Why? It is just as when a hair is split apart to become a hundred billion portions, the bhikṣu who violates the precepts still cannot reconcile [his sin with the donors'] offering even as much as a portion of [a single hair], not to speak of [the four necessities:] clothes, food and drink, bedding, and medicines [that donors have offered to him]. Again, [the Fozang jing] says:

[He who violates the precepts] is happy to see women and is not close to men. Consequently he loathes those who observe the precepts and becomes intimately attached to [those who] violate the precepts. [Those who violate the precepts] always praise almsgiving while they do not praise observance of the precepts, forbearance, diligence, meditation, and wisdom. They do not appreciate the tranquil state of complete extinction (i.e., nirvana), leaving [impurities] far behind, or dwelling alone in a quiet place. They are always fond of ridiculously talking about faults of those who observe the precepts, [but] they do not praise those who practice dhūta, or when they refer to that [practice] (i.e., dhūta) they unrestrainedly verbally abuse it. The [Nirvana] Sutra again says:

Good people! The Tathāgata's true Dharma is about to be extinguished. At that time there will be many bhikṣus who act evil. They do not know the Tathāgata's depository of subtle esoteric teachings. They are very lazy and negligent. They are unable to read, recite, enhance, or discriminate the Tathāgata's true Dharma. For instance, it is just like an idiotic thief who gives up the true treasure and [instead] carries off grass and wheat husks on his shoulders.121 Since they do not understand the Tathāgata's depository of subtle esoteric teachings, they are negligent and lack diligence even in this sutra. How sad! This is a great danger! You should be afraid of the future world. How miserable sentient beings will be! They will not diligently listen to and receive this Mahayana sutra, the Great Nirvana Sutra. Only all bodhisattva mahāsattvas will be able to 121

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take the true meaning in this sutra beyond its written language. Following [this sutra] without offense they will preach it for sentient beings. Next, good people! It is just like a herdswoman who sells milk waters it down by twenty percent in order to make an excessive profit. She sells it to another pasture woman, who further dilutes it with water by another twenty percent and then resells it to a woman who lives near a city. That woman then dilutes it by adding twenty percent more water and again resells it to a woman in the city. After obtaining the [diluted milk], that woman again dilutes it by another twenty percent and takes it to the market to sell. On that occasion a man [is planning a banquet] for his son who is getting married. He needs good milk to provide for his guests and visitors. He goes to the market in order to buy [milk]. The [woman] who is selling the milk asks him for a high price. The man replies, "Your milk contains much water. It does not deserve the price, but I now wish to offer hospitality to my guests and visitors, so I must take it." He buys [the milk] and returns to his house. He boils it to make porridge but it has no milk flavor at all. Even though it has no flavor, it is still a thousand times better than a bitter taste. Why? Because the taste of milk is the best among all tastes. Good people! After my nirvana, for eighty-odd years the true Dharma will not be extinguished. At that time this sutra must be widely circulated in Jambudvīpa. At that point there will be numerous evil bhikṣus who plagiarize this sutra, or divide it to make many parts. They will be able to ruin the form, the fragrance, and the relish of the true Dharma. Even though evil people read and recite sutras like this, they will exterminate the Tathāgata's profound, esoteric, important meanings and install [in the sutra] meaningless words decorated with worldly adorned language. They will take the fore and attach it to the rear, the rear to the fore, the fore or the rear to the middle, or the middle to the fore or the rear. You must know that all evil bhikṣus like these are a devil's companions. They will accept livestock and all impure things and say, "The Tathāgata has completely allowed us to raise them." They are just like the pasture woman who adds so much water to [the pure] milk. All evil bhikṣus are also like this. They will disorder this sutra with worldly words and cause many sentient beings to be unable to recite [the sutra] correctly, to copy it correctly, to take it correctly, to hold it in reverence, to gasp in admiration of it, to make an 122

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offering to it, and to show respect to it. Because these evil bhikṣus aim to only benefit and nourish themselves, they cannot extensively propagate and circulate this sutra. What they can distribute and circulate is minuscule and not worthy of mention. It is just as that poor pasture woman's [milk] is watered down and resold from hand to hand, and [in the end] it has no true flavor. Even if [the Nirvana Sutra is diluted in this way and] has lost its original flavor, it still surpasses other sutras; [the Nirvana Sutra] serves a thousand times more than [other sutras], just as the taste of that [watereddown] milk still surpasses by a thousandfold all bitter tastes. Why? Because this Mahayana sutra, the Great Nirvana Sutra, is the most honored among the sutras for śrāvakas, just as cow's milk is supreme in flavor. For this reason it is called the Great Nirvana [Sutra].

4. Speaking and Listening

Just as the Nirvana Sutra says:

Next, good people! If my disciples receive, hold, read, recite, copy, and speak this Nirvana Sutra, do not preach it at the wrong time, do not preach it in wrong countries, do not preach it without being asked to do so, do not preach it rashly, do not preach it here and there, do not preach it to praise yourself, do not preach it to disparage others, do not preach it to extinguish the Buddhist Dharma, and do not preach it to cause worldly law to flourish.

Good people! If my disciples who receive and hold this sutra preach it [in unacceptable circumstances mentioned above] from "at the wrong time" up to "to cause worldly law to flourish," then the people will despise and slander them. Accordingly they will say, "If the Buddha's treasure the Great Nirvana Sutra has such awesome power, why does [the Buddha] allow [the disciples] to preach it [in unacceptable circumstances mentioned above] from "at the wrong time" up to "to cause worldly law to flourish"? If those who hold the sutra make such a statement, we must know that this sutra is powerless. If [the sutra] is powerless, even if we were to receive and hold it we must consider that there would be no benefit." Due to slighting and slandering the Nirvana Sutra, they will cause incalculable sentient beings to fall into hell. [If anyone preaches the sutra under these 123

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wrong conditions,]122 then that [person] is an evil friend to sentient beings and not my disciple but a devil's dependent.

If you preach the sutra only to benefit and nourish yourself, to attain the five desires or fame, then your service is no different than trading and will quickly extinguish the true Dharma.

Furthermore, the Nirvana Sutra says:

How is it that sandalwood is traded for a common tree? It is just as one of my disciples makes a speech and preaches the Dharma to laypeople for the sake of receiving an offering; the laypeople are self-indulgent and not interested in listening to him; the laypeople sit on a high place while the bhikṣu stays in a lower place; [the laypeople] offer various kinds of dishes, food, and drink yet they are still not willing to listen to him. This is designated as sandalwood being traded for a common tree. How is it that gold is traded for brass? Brass is compared to form, sound, smell, taste, and touch. Gold is compared to the precepts. If all my disciples violate the precepts they have received because of the cause and condition of form, this is designated as gold being traded for brass. How is it that silver is traded for tin? Silver is compared to the ten wholesome acts and tin is compared to the ten evil acts. If all my disciples reject the ten wholesome acts and commit the ten evil acts, this is designated as silver being traded for tin. How is it that silk is traded for coarse woolen cloth? Coarse woolen cloth is compared to being unrepentant and unashamed [of one's sins], and silk is compared to being repentant and ashamed [of one's sins]. If all my disciples reject being repentant and ashamed [of their sins] and become unrepentant and unashamed [of their sins], this is designated as silk being traded for coarse woolen cloth.

How is it that nectar is traded for poison? Poison is compared to various kinds of offerings and nectar is compared to all sorts of purity. If all my disciples, before all the laypeople in order to benefit and nourish themselves or praise themselves, say, "I have attained purity," this is designated as nectar being traded for poison.

Furthermore, the Lotus Sutra says:

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Bodhisattva mahāsattvas! Do not be on intimate terms with kings, princes, ranking officials, and directors of officials. Do not be on intimate terms with non-Buddhists such as brahmans and the followers of Nirgrantha [Jñātaputra] (i.e., a founder of Jainism), as well as those who produce worldly literary works and who praise non-Buddhist books or all codes of evil conduct such as hunting and fishing. Do not be on intimate terms with people who seek a śrāvaka. Moreover, taking the characteristic that the female body allows you to give rise to thoughts of [sexual] desire, you should not preach the Dharma for women. Do not wish to see them, either. If you enter another's house, do not talk with young girls, virgins, or widows.

Again, do not be close to the five kinds of males who have sexual abnormalities and consider them to be good friends. Do not go into another's house alone. If you have a reason to enter alone, just think of the Buddha wholeheartedly. If you preach the Dharma for women, do not smile, exposing your teeth, and do not reveal your inmost thoughts. Consequently, still do not be intimate and friendly with [women] for the sake of the Dharma, not to mention of other matters. Do not wish to raise young disciples, novices, and young boys. Do not hope to have the same teacher as theirs, either. Always be fond of meditation. Cultivate your mind in a quiet forest. Furthermore, the Fozang jing says:

As for impure preachers of the Dharma, there are five kinds [of faults]. First is to claim that one personally completely knows the Buddhist Dharma. The second fault is to have differences from all other sutras when explaining a Buddhist sutra. Third is to harbor doubts about all teachings and not to believe in them. Fourth is to refute the teachings of other sutras only with what one personally knows. Fifth is to preach the Dharma for others only in order to benefit and nourish oneself. As for preachers like these, I say they will fall into hell and not reach nirvana. [The Fozang jing] also says:

I sought this Dharma treasure working assiduously in defiance of hardships for a long time, but these evil people abandon it and never preach it. 125

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Merely by the different meanings of words in the sutra, they mutually discuss right or wrong and do not follow the true Dharma. They are arrogant and conceited in regard to the sacred Dharma. They preach [the Dharma] as they please in order to seek to benefit and nourish themselves. When a bhikṣu preaches the Dharma, mixing it with non-Buddhist connotations, any good bhikṣus [in attendance] must leave their seats. If they do not do so, they are not good bhikṣus. They are not called followers of Buddhism, either. ["It is very difficult to preach the Dharma."]123 As for those who speak like this, I say that they are called and considered to be disciples of the non-Buddhist Nirgrantha. They are not the Buddha's disciples. [The way of Nirgrantha] is designated to [lead to] hell and [the realms of] animals and hungry ghosts. Why? Because one sits on the raised seat [to preach] before he has testified the Dharma, this is a case where one teaches others without having personal knowledge. By law he will fall into hell. Moreover, in the future bhikṣus will be fond of reading non-Buddhist scriptures. When they preach the Dharma they will revise the diction [of sutras] to make the people happy. At that time devils will help confuse the people and hinder the wholesome Dharma. If there are those who covetously attach to sounds and words and who skillfully elaborate on the diction [of the sutras], or those who are fond of reading non-Buddhist scriptures, then all the devils will misguide these people and cause their minds to be [un]peaceful.

Furthermore, it is just like a group of blind people who give up things they have obtained and want to go to a great assembly of almsgiving, yet they fall into a deep ditch [on the way]. My disciples are also just like this. They abandon coarse clothing and food and pursue the great assembly of almsgiving seeking good offerings. Because of [gaining] worldly profits, they lose great wisdom and fall into the deep ditch, [namely] Avīci Hell. Again, [the Fozang jing] says:

Impure preachers of the Dharma commit an offense extremely often. They also become evil friends for sentient beings and slander the buddhas of the past, present, and future as well. [If they are placed among sentient beings in Jambudvīpa,] it is as if these people completely take by force sentient beings' lives in the trichiliocosm. The sin of an impure preacher 126

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of the Dharma is more than this. Why? Because such a person ruins all buddhas' highest, perfect enlightenment and helps devils in their works. He also causes sentient beings to receive various afflictions for a hundred or a thousand generations. He is only able to create defilement but is unable to liberate [sentient beings]. You must know that such a person becomes an evil friend to all sentient beings. He engages in wild talk and slanders all buddhas among the mass of people. Due to this cause and condition he falls into the great hell. He teaches matters of wrong views to many sentient beings. Therefore he is called one who has evil wrong views. Furthermore, [the Fozang jing] says:

Śāriputra! At that time a bhikṣu who violates the precepts consequently speaks on the Buddhist Dharma with various laypeople in order to obtain a cup of wine. What do you think about this? He is very greedy and vehemently idiotic. He is greatly delighted with reading sutras. Covetous of the advantage of non-Buddhist scriptures, he commits impurities. Śāriputra! If there is a bhikṣu who is aged and virtuous, who is a dragon [deity] among bhikṣus, and who has profound wisdom, such a person is able to believe in the laws of nothingness (wu suoyou; Skt. nāstitva) and emptiness of self (zixiang kong; Skt. svalakṣaṇa-śūnyatā) and the law of non-self (wuwo wuren; Skt. nirmamo nirahaṃkāro). Why? Because this person is not delighted with noisy chit-chat, sleeping, and being officious. He does not manage and engage in worldly affairs for laypeople. He does not go on errands carrying documents. He does not practice medicine. He does not read medical prescriptions. He does not engage in peddling. He is not pleased to discuss matters in worldly speech. He is delighted by and only wishes to speak of supramundane matters.

Śāriputra! I now clearly and comprehensibly tell you: Good bhikṣus who seek to benefit themselves just at that [evil] time should not go about among the masses; they should not even have a night's lodging [with them]. Only arhats who have already cut off defilement and those related to a buddha or bodhisattva in the past among sick bhikṣus are excluded. Why? Śāriputra! Because the people of that time are full of the poisons of avarice, anger, and ignorance. They are inactive, fearful, and incessantly pressed. Good people who seek to benefit [themselves] should always go 127

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Again, [the Fozang jing] says:

My true Dharma does not stay long in the world. Why? Because sentient beings' merit and wholesome faculties have already been exhausted. The defiled world is just around the corner.

Moreover, the Daji yuezang jing (i.e., Dafangdeng daji jing, T. 397) says: If there is a sentient being who wishes to seek highest, perfect enlightenment only by relying on reading or reciting [sutras], this person is often happy to become attached to common customs. Because of his attachment to common customs he is unable to control defilement of his mind. How could such a person control other people's defilement? Good people! Those who are happy to become attached to reading or reciting [sutras] in order to seek enlightenment then have jealousy and seek fame and wealth. They haughtily presume on their [abilities] and disrespectfully slander others. They still cannot attain wholesome faculties in the realm of desire; much less can they attain all wholesome faculties in the realms of form and nonform.

Furthermore, the Moheyan dabaoyan jing says:124

For instance, it is just as a pharmacist roams around carrying medicines and yet he cannot treat his own disease. The erudite one who has the disease of defilement is also like this. Even though he has learned much, if he does not control defilement he cannot benefit himself; he merely has nothing to use. For instance, it is just like a dead person wearing a gold necklace. A learned [bhikṣu] who violates the precepts yet wears the Dharma robe and accepts others' offerings is also like this. Furthermore, the [Da]fangguang shilun jing (T. 410; Skt. Daśacakrakṣiti garbha) says: If there is a sentient being who gives rise to vulgar and ignorant, abusive speech and considers himself to be intelligent, he consequently does not leave behind wrong views. He seeks others' profit for himself and gives 128

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rise to jealousy. He is avariciously attached to fame, praises himself, and slights others. He cannot protect his bodily, verbal, and mental [acts]. He always thinks of evil.

Such a person often makes this statement, praising himself, "I am a person of the Mahayana." He also teaches others to read and recite [sutras]. He simply praises himself and slanders others. Because of this, even though he praises the Mahayana, he cannot control himself. Following the Mahayana path he wishes to teach others to practice the Mahayana. He consequently says, "It is difficult to obtain a human rebirth." He also loses the vehicles of śrāvakas and pratyekabuddhas and he will probably fall into the evil realms. He does not wish to be on intimate terms with various intelligent people. Nevertheless he says, "I expound the Dharma as powerfully as a lion roars. I am a good follower of the Mahayana." He can be compared to a donkey that has a lion's pelt draped upon it and considers itself to be a lion. Someone seeing [the animal] from a distance may think that it is a lion and there is no way to discriminate before the donkey brays, but after it cries out everyone far and near know it is not a real lion and those who see it spit at it, saying, "This worn-out, cantankerous donkey is not a lion."

Consequently he who defames and violates the Buddhist precepts and who commits evil conduct does not become a vessel of the Dharma (i.e., a person capable of receiving the Dharma) anywhere at all. If he says of himself, "I am [a follower of] the Mahayana who can destroy the battle array of defilement for all sentient beings. I also abide in the eightfold holy path and enter the city of nonfear for the sake of sentient beings," there is no correct point [in what he says].

Again, the Fozang jing says:

There were five bhikṣus in the past world. The first was called Pushi, the second was called Ku'an, the third was called Saheduo, the fourth was called Jiangqu,125 and the last was called Upananda. These five bhikṣus were teachers of the sangha. Pushi knew the true meaning of emptiness and the law of nonacquisition (Skt. aprāptitva) taught by the Buddha. All the other four bhikṣus fell into a wrong path and often spoke of astyātmā (existence of a self). The bhikṣu Pushi was slighted by the four groups 129

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[of the Buddha's disciples (i.e., monks, nuns, laymen, and laywomen)] and had no influential power. Many people loathed and looked down on him. The four evil bhikṣus often taught people by the path of wrong views. In the Buddhist Dharma they were not respectful to each other and they opposed each other. Therefore, they destroyed the Buddhist Dharma. Moreover, [the Fozang jing] says:

All these evil men destroyed the Buddha's true Dharma. They also gave many people great afflictions. [Consequently,] after these evil men died they fell into Avīci Hell, where they must lie on their backs for nine thousand trillion years, on their stomachs for nine thousand trillion years, on each of their left and right sides for the same period of time, and where they are burned and scorched with heated irons. After leaving here on their deaths, they are [successively] reborn in Tapana Hell, Pratāpa Hell, Saṃjīva Hell, and Kālasūtra Hell. [In each of these hells] they receive various sufferings for the number of years mentioned above. After dying in Kālasūtra Hell they are again reborn in Avīci Hell. [The Fozang jing] further says:

[Including] those who were close to these people, good virtuous friends, and various donors, there are altogether six hundred four trillion people who are reborn and die along with these four teachers; they are also burned and boiled in the great hells.

Moreover, [the Fozang jing] says, "They transmigrate in this way; they receive suffering for a kalpa and are burned for a great kalpa. Therefore they are continually in the hells."

Again, [the Fozang jing] says:

After these four evil people as well as the six hundred four trillion people are burned for a great kalpa, from Avīci Hell they transmigrate to another place yet still exist in a great hell. Why? Śāriputra! If one has committed a sufficiently grave offense, the retribution is not small. In another place he will receive great suffering for incalculable years and then be reborn in the world. These four sinners and the six hundred four trillion people 130

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as well as other people whose sins have not been exhausted, even after dying there, are reborn here in a great hell.

Again, [the Fozang jing] says:

After a long time, even if they escape from suffering of hells and are able to be reborn in the human realm, they are congenitally blind for five hundred generations. Later they can meet Yiqieming Buddha.126 Furthermore [the Fozang jing] says:

They renounce the world in [Yiqieming] Buddha's Dharma, and industriously practice diligence for ten trillion years, just as if brushing away sparks from their hair, but they do not attain the third rank of bodhisattvas (shunren), not to mention attainment of the fruition of the Buddhist Way (i.e., nirvana).

Again, the Nirvana Sutra says, "Sunakṣata Bhikṣu recited and obtained the twelve kinds of scriptures."

The [Da] zhidu lun says:

Devadatta renounced the world and studied the [Buddhist] Way. He recited and attained a collection of sixty thousand teachings." I will explain this. These two persons both neither studied expedient means, the true buddhanature in the [Buddhist] Way, and methods of practice such as contemplation on the four bases of mindfulness (Skt. catvāri smṛty-pasthānāni), nor did they observe the five skandhas, impermanence, suffering, emptiness, non-self, and their own possessions. They avariciously became attached to their own views, other people's views, and the views of sentient beings. They caused high treason and slandered the Tathāgata. For these reasons, while alive these two persons fell into Avīci Hell, where they received endless suffering. It is difficult to completely explain customary examples like this.

5. Bodhisattvas

Just as the Jiashe jing says:127

At that time the Buddha said to Mahākāśyapa, "I, the Tathāgata, will soon 131

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be in nirvana." Kāśyapa addressed the Buddha, "O World-honored One! I pray that you, World-honored One, will stay in the world for another kalpa or so to protect the true Dharma."

The Buddha said to Kāśyapa, "Even if a thousand buddhas appear in the world and educate ignorant people by manifesting various supernatural powers and expounding the Dharma, those ignorant people cannot cause their evil desires to stop. Kāśyapa! In the future, five hundred years after the latter days, there will be various sentient beings who possess wholesome roots and whose minds are pure. They will be able to protect my Dharma to requite the Buddha's kindness."

Kāśyapa addressed the Buddha, "O World-honored One! I have cultivated only a little and my wisdom is slight and inferior. I am not adequately capable of shouldering such an important task. There are other bodhisattvas who are adequately capable of bearing an important task like this. For instance, suppose there is a man who is extremely old, a hundred and twenty years old. He has a serious disease and cannot get up and remain upright. Then a man who is very wealthy brings jewels and valuables to the ill man's place, and says to him, 'I have some business and must go to another place. I entrust my valuables to you. Please protect them for me and wait for my return. Then you must return them to me.' The old ill man has no children; he leads a solitary life. His condition worsens and he dies shortly after the [wealthy] man departed. All the property entrusted to [the old man] are entirely scattered and lost. When the [wealthy] man comes back and seeks [his property], it is nowhere to be found. "O World-honored One! Śrāvakas are also like this. Their wisdom is scant and shallow and their cultivation is very slight. Moreover, they have no companions and are not able to reside in the world for a long time. If the true Dharma is entrusted to them, it will soon be scattered and extinguished." The Buddha praised Kāśyapa, "I already clearly know this, but the reason I entrust it to you is to enable those ignorant people to hear of this and then give rise to repentance."

At that time Kāśyapa addressed the Buddha, "O World-honored One! I now further speak of a second allegory. Let us say there is a person of great physical power and vigor who has no distresses. His life span is immeasurable; he is a billion years old. He was reborn in a good family 132

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and possesses money and jewels. He is good at observing the pure precepts. Having great compassion, he holds happiness in his mind. He benefits many people and causes them to attain comfort. At one time a person comes to his place bringing treasures. [That person] says, 'I have some business and must go to another place. I entrust my treasure to you and you must properly protect it. I may be back in ten or twenty years. Please await my return and then you must return my treasure to me.' The man receives the treasure, stores it, and protects it. The person [who entrusted the treasure to him] returns and immediately [the treasure] is given back to him. "O World-honored One! Bodhisattva mahāsattvas are also like this. If the Dharma treasure is entrusted to all bodhisattvas, nothing will be lost and destroyed at the end of incalculable kalpas. It benefits immeasurable boundless sentient beings without cutting off the Three Treasures. O Worldhonored One! I am not capable of holding such an [important] matter. Only bodhisattvas are adequately capable of receiving it. O World-honored One! Maitreya Bodhisattva Mahāsattva is here in the assembly with us. If you, the Tathāgata, entrust [the Dharma] to him, even five hundred years after [the latter day period in] the future, when the Dharma is about to be extinguished, all the teachings you, the Tathāgata, have collected [for incalculable kalpas] will be protected, widely expounded, and extensively spoken. Why? Because Maitreya Bodhisattva will testify to the attainment of highest, perfect enlightenment in the future world. Just as the crown prince of a king, [after ascending the throne,] must attend to royal affairs and govern the world in accordance with the law, Maitreya Bodhisattva is also like this. He regulates the rank of the Dharma King and protects the true Dharma." At that time the Buddha praised Kāśyapa, "It is just as what you have spoken!" He then extended his right hand and touched Maitreya on the crown of his head, and said, "Maitreya! I entrust you with [the Dharma]. When the true Dharma is extinguished five hundred years after the latter days in the future, you must protect the Three Treasures and not allow them to become extinct." At that time, when the Tathāgata touched Maitreya on the crown of his head, there were six kinds of quakes in the trichiliocosm and light filled the entire trichiliocosm. At that time all the heavenly beings from Pṛthivī Heaven and the four highest heavens of the six heavens in the realm of desire up to Akaniṣṭha 133

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Heaven joined their hands in prayer, addressing Maitreya Bodhisattva Mahāsattva, "The Tathāgata entrusts the Dharma to you, Saint. We pray that you, Saint, will receive this true Dharma in order to benefit all heavenly beings."

At that time Maitreya Bodhisattva stood up from his seat, bared his right shoulder, knelt on his right knee, respectfully joined his hands in prayer, and addressed the Buddha, "O World-honored One! I still receive suffering for myriad kalpas in order to benefit all sentient beings. Furthermore, you, the Tathāgata, entrust me with the true Dharma, which I must accept. O World-honored One! I now receive it128 and in the future world I will expound the Dharma of highest, perfect enlightenment that you, the Tathāgata, have collected for incalculable kalpas." When Maitreya said these words, there were six kinds of quakes in the trichiliocosm. Moreover, the [Dafangdeng] daji jing says:

At that time the World-honored One said to Maitreya who held the premier place (Skt. pūrvaṃgama) as well as all bodhisattva mahāsattvas of the auspicious kalpa, "All good people! In ancient times when I practiced the way of the bodhisattva, I once made this offering to all the past buddha tathāgatas. Because of this wholesome root they helped me create the cause of highest, perfect enlightenment. I now feel pity for all sentient beings. Therefore I will divide this reward into three parts; I will keep one for myself; the second will be given to śrāvakas who firmly comply with meditation and contemplation on liberation after my nirvana in order to cause them to have no deficiencies, and the last part will be given to śrāvakas who violate the precepts but who read and recite sutras and to those who shave their heads and who put on a kaṣāya [robe during the periods of] the true Dharma and the semblance Dharma in order to cause them to have no deficiencies.

"Maitreya! I now further consign to you all śrāvakas, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who harmonize the three kinds of acts [of body, speech, and mind]. Do not cause them to come to an end being deficient and solitary! I also consign to you those who wear a kaṣāya and who have damaged the Buddhist precepts [in the periods of] the true Dharma and the semblance Dharma. Do not cause them to come to an end being defi-134

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cient in all necessities of life. Do not cause caṇdāla kings to annoy and kill each other and suffer bodily and mentally, either. I now further consign to you the various donors. I now have people both capable and incapable of receiving the Dharma who renounce the world for my sake and who make offerings to me. You also must protect, hold, raise up, and educate those people.

"O Maitreya! If people read, recite, receive, and hold fast to this Buddhist teaching in the present and future worlds, they will attain ten kinds of pure merits. What are the ten? Since from the beginning they are pure, they defy [evil acts] from the destruction of life up to wrong views (Skt. mithyādṛṣṭi). These are the ten kinds of merits. In a billion rebirths from this life forward they always attain these ten kinds of pure merits. If someone hears this Buddhist teaching with the utmost mind, that person will abide in ultimate reality and attain the eight kinds of pure merits. What are the eight? The first is long life; the second is correctness; the third is wealth and high position; the fourth is fame; the fifth is to be continually protected by all deities; the sixth is having no deficiency in necessities; the seventh is exhausting all karmic hindrances (Skt. karmaāvaraṇa); and the eighth is that when his life is about to come to an end, the buddhas in the ten directions and all members of sangha will emit great light to shine upon his eyes and cause him to see that he will be reborn in the good realms. In a billion rebirths he will continually attain these eight kinds of merits.

"I now further briefly explain this. This person will attain thirteen kinds of pure merits. What are the thirteen? First, after the transmigration of birth and death comes to an end he will no longer give rise to absurd ideas and evil views. Second, he will not be reborn in the land of the five defilements where there is no buddha.129 Third, he will always be able to see a buddha. Fourth, he will hear the true Dharma at all times. Fifth, he will always be able to make offerings to the sangha. Sixth, he will meet a virtuous friend or teacher who will lead him to the Buddhist Way. Seventh, he will always comply with the six pāramitās. Eighth, he will not fall into the Hinayana. Ninth, he will always bring sentient beings to [spiritual] maturity through great compassion, great mercy, and the great power of expedient means. Tenth, he will continually make the superb vow. Eleventh, 135

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he will not leave behind the Dharma mentioned above at any time [from the beginning] up to enlightenment. Twelfth, he will be able to swiftly complete the six pāramitās. Finally, he will achieve buddhahood in highest, perfect enlightenment."

If there are those who receive, hold, transcribe, explain for others, and cultivate in accordance with this teaching of the Yuezang section [of the Dafangdeng daji jing] the merits they will obtain are just as explained previously.

Again, the [Dafangdeng] daji jing says:

At that time a boy called Wushengyi ("Supreme Intention") addressed the Buddha,130 "O World-honored One! All the people of other buddha lands always speak these words: 'The sahā world ("land of endurance," i.e., this world) is disorderly and filthy.' I, however, now see it as pure at all times."

The Buddha said, "It is so. It is so. It is just as what you say. Furthermore, all bodhisattvas of this world make various kinds of images of heavenly and human beings and animals, roam about in Jambudvīpa, and edify various kinds of sentient beings like these. If sentient beings are controlled by heavenly and human beings, it is not considered to be difficult. If sentient beings are controlled by animals, it is, however, considered to be difficult."

"In the Eastern Sea outside Jambudvīpa there is a lapis lazuli mountain called Lake (hu)131 which contains various treasures. In that mountain there is a cave called Diverse Colors (Zhongzhongse). This is a place where a bodhisattva formerly resided. Now a poisonous snake that dwells within [the cave] cultivates the compassion of a śrāvaka. There is another cave called Immortality (Wusi), also the former residence of a bodhisattva. There a horse cultivates the compassion of a śrāvaka. Again, another cave called Good Abiding Place (Shanzhuchu) is also a place where a bodhisattva formerly resided. There a sheep cultivates the compassion of a śrāvaka. The tree goddess on that mountain is called Supreme (Wusheng),132 and there is a rākṣasī called Wholesome Conduct (Shanxing; Skt. Śīrṣupacālā?). They each are surrounded by five hundred dependents.These two females always make offerings together to these three animals. 136

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"In the Southern Sea outside Jambudvīpa is a crystal mountain, in which there is a cave called Best Quality (Shangse). This is also a place where a bodhisattva formerly resided. There a rhesus monkey cultivates the compassion of a śrāvaka. There is another cave called Vow (Shiyuan), also a former residence of a bodhisattva. There a rooster cultivates the compassion of a śrāvaka. Again in another cave, called Dharma Seat (Fachuang), also a bodhisattva's former residence, a dog cultivates the compassion of a śrāvaka. In [the mountain] are the fire goddess and a rākṣasī called Seeing-by-Eyes (Yanjian), each of whom is surrounded by five hundred dependents. These two females always make offerings to the three animals including the rooster.

"In the Western Sea outside Jambudvīpa is a silver mountain called Moon of Enlightenment (Putiyue), where there is a cave called Diamond (Jingang; Skt. Vajra), also a bodhisattva's former residence. There a boar cultivates the compassion of a śrāvaka. In another cave called Fragrant Merit (Xianggongde), a bodhisattva's former residence, a mouse cultivates the compassion of a śrāvaka. Again, in another cave called Lofty Merit (Gaogongde), also the former residence of a bodhisattva, a cow cultivates the compassion of a śrāvaka. On the mountain are the wind goddess called Stirring Wind (Dongfeng) and a rākṣasī called Heavenly Protection (Tianhu), each of whom is surrounded by five hundred dependents. These two females always make offerings to these three animals. "In the Northern Sea outside Jambudvīpa is a golden mountain called Characteristics of Merit (Gongdexiang), in which there is a cave called Bright Star (Mingxing), also a bodhisattva's former residence. There a lion (called a tiger in this region) cultivates the compassion of a śrāvaka. In another cave called Pure Path (Jingdao), a bodhisattva's former residence, a rabbit cultivates the compassion of a śrāvaka. Again, in another cave called Joy (Xile), also the former residence of a bodhisattva, a dragon cultivates the compassion of a śrāvaka. In the mountain are the water goddess called Water Deity (Shuitian) and a rākṣasī called Cultivation of Shame (Xiucankui), each of whom is surrounded by five hundred dependents.These two females always make offerings to these three animals. "These twelve animals go around in Jambudvīpa day and night at all times. They are respected by human and heavenly beings and accomplish 511b

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merits. They have already made a profound important vow at all buddhas' places. While one animal travels about to edify [sentient beings] for a day and night, the remaining eleven animals peacefully abide and cultivate compassion. Each in turn makes a round and then it starts over again. On the first day of the seventh month the mouse first goes around to edify all mice by virtue of the śrāvaka vehicle, causing them to abandon evil acts and urging them to cultivate wholesome things. In this way [the mouse] goes in order and on the twelfth day he returns and goes again.133 In this way twelve months consequently come to an end. The cycle goes through to the twelfth year in this way as well. The twelve animals continually control all sentient beings. Therefore there are many merits in this land. Even animals can edify [sentient beings] and speak on the path of highest enlightenment. For this reason all bodhisattvas of other lands should respect the world of this buddha."

I will explain [more] about these twelve animals. All these are the [expedient means] of bodhisattvas to edify [sentient beings] and lead them with compassion. Therefore, they take various forms such as that of a human being or of an animal. They preserve the world and cause it to not become extinct. Therefore, the human path first came into existence and is applicable to caves where these bodhisattvas resided, which now belong to these animals. [The animals] protect, maintain, and benefit [the world]. Therefore in China, the animals of the zodiac signs are used according this [sutra], not other sutras. 6. Arhats

According to the Fufazang [yinyuan] zhuan (T. 2058):

The Buddha entrusted the true Dharma to Mahākāśyapa and ordered him to protect and maintain it and to cause the king of Paranirmitavaśavartin Heaven, dragons, spirits, and kings and their servants who have wrong views to not possess it, slight it, or ruin it. After [Mahākāśyapa] received the entrustment, he held a meeting for compiling the Tripiṭaka and circulated it among human and heavenly beings. Kāśyapa further entrusted the [true] Dharma successively to Ānanda. In this way [the true Dharma] was passed down through many hands, altogether twenty-five people, until it came to Siṃha (Shizi). These are all sages of the six supernatural powers 138

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in Jambudvīpa. Mahākāśyapa is currently in a cave of the western peak of Vulture Peak (i.e., Gṛdhrakūtaparvata) where he sits in the meditation of complete extinction.

When Maitreya Buddha descends in five billion six hundred and seventy million years, he will transmit the saṃghāṭī [robe] entrusted to him by Śākyamuni Buddha. He will extensively reveal supernatural powers. Later he will enter nirvana.

Furthermore, in the state of Juqu, two thousand li south of the state of Kustana, three arhats who have nothing more to learn are in meditation in the mountains. For countless years they sit upright as if they are alive. On the fifteenth day foreign monks enter the mountains and shave [the arhats'] beards and hair. Moreover, according to various sutras and vinayas, the Buddha ordered the great arhat Piṇḍo la bhā radvāja to not enter nirvana and to propagate the Buddhist Dharma in the three realms of existence, to bless and benefit sentient beings, and to cause them to escape the transmigration of birth and death. The Ru Dasheng lun (T. 1634) further says:134

The sixteen arhats who have nothing more to learn, such as Piṇḍola bhā rad vāja and Rāhula, as well as nine billion and nine hundred million arhats all received śalākā (chips used for calculation) before the Buddha and abided in the Dharma without advance or retreat.

Furthermore, according to what a new translation of the Da Aluohan Nantimiduoluo suoshuo fazhuji (T. 2030; Skt. Nandimitrāvadāna) says: In eight hundred years, after the Bhagavān (i.e., the Buddha) entered parinirvāṇa, in the capital of King Mahāsena of Siṃhala there was an arhat called Nandimitra (called Qingyou, "Blessing Friend," in the Tang dynasty). He had already completed the conditions to edify people and was about to enter parinirvāṇa. He assembled all bhikṣus and bhikṣuṇīs. [Nandimitra said,] "Those who have doubts should promptly ask me." [The assembly] was much obliged for his announcement and wept for a long time. They then asked, "We have not known until what time the superior, true Dharma given by the World-honored One Śākyamuni lasts." Then, Venerable [Nandimitra] said to them, "You! Listen to me attentively! 139

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The Tathāgata has previously spoken the Fazhu jing (T. 390; Skt. Mahāparinirvāṇa-sūtra). I must now further briefly explain it for you. When the Buddha Bhagavān entered parinirvāṇa, he entrusted the highest Dharma to sixteen great arhats and all their dependents. He ordered them to protect and maintain it, to cause it to not vanish, to be prudent in conduct, and to be a true field of merit for all donors; this causes the donors to attain great rewards."

After all the people heard these words, they understood a little but they were still anxious and sad. They repeatedly asked, "We do not know of the sixteen great arhats mentioned by you. What are their names?" Qingyou (Nandimitra) replied, "The first venerable is called Piṇḍolabhā radvāja.135 Together with his dependents, a thousand arhats, he mostly resides in Aparagodānīyadvīpa (i.e., Godānīyadvīpa, west of Mount Sumeru). The second venerable is called Kanakavatsa. Together with his dependents, five hundred arhats, he mostly resides in Kāśmīra in the north. The third venerable is called Kanakabharadvāja. Together with his dependents, six hundred arhats, he mostly resides in Pūrvavidehadvīpa in the east. "The fourth venerable is called Śobhita (or Suvinda). Together with his dependents, seven hundred arhats, he mostly resides in Uttarakurudvīpa. The fifth venerable is called Nakula. Together with his dependents, eight hundred arhats, he mostly resides in Jambudvīpa. The sixth venerable is called Bhadra. Together with his dependents, nine hundred arhats, he mostly resides in the continent of Danmoluo. The seventh venerable is called Kālika. Together with his dependents, a thousand arhats, he mostly resides in the continent of Sengqietu. The eighth venerable is called Vajraputra. Together with his dependents, eleven hundred arhats, he mostly resides in the continent of Bolana. The ninth venerable is called Jīvaka. Together with his dependents, nine hundred arhats, he mostly resides on Mount Gandhamādana. The tenth venerable is called Panthaka. Together with his dependents, thirteen hundred arhats, he mostly resides in Trāyastriṃśa Heaven. The eleventh venerable is called Rāhula. Together with his dependents, eleven hundred arhats, he mostly resides in the continent of Biliyangqu. The twelfth venerable is called Nāgasena. Together with his dependents, twelve hundred arhats, he mostly resides on Mount Bandubo. The thirteenth venerable is called Aṅgaja. Together with his dependents, 140

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thirteen hundred arhats, he mostly resides on Mount Guangxie. The fourteenth venerable is called Vanavāsin. Together with his dependents, fourteen hundred arhats, he mostly resides on Mount Kezhu. The fifteenth venerable is called Ajita. Together with his dependents, fifteen hundred arhats, he mostly resides on Vulture Peak (i.e., Gṛdhrakūtaparvata). The sixteenth venerable is called Cūḍapanthaka. Together with his dependents, sixteen hundred arhats, he mostly resides on Mount Īṣadhara.

"All these sixteen great arhats completely possess immeasurable merits such as the three transcendental knowledges, the six supernatural powers, and the eight stages of meditation for liberation (Skt. aṣṭā-vimokṣa). They have abandoned the defilements of the three realms of existence, recite and hold the Tripiṭaka, and have extensive knowledge of non-Buddhist books. They have received the Buddha's decree. Therefore, they extended their own life spans so that they can always follow, protect, and hold the World-honored One's true Dharma which must abide in this world, and they are a true field of merit for all donors; this causes the donors to attain great rewards. "If all kings, prime ministers, ranking officials, elderly wealthy people, laypeople, and men and women in this world eagerly awaken aspiration for the pure mind, they will arrange either a great assembly for almsgiving for the sake of monks who come from the four directions, a pañca-vārṣika assembly,136 a great assembly to celebrate the completion of a new monastery, a new buddha image, a new copy of a Buddhist scripture, or new banners, or a great meritorious assembly for a monk who was invited arrives at the place where he will reside. Otherwise, they visit such places as a walking place in a monastery to make a donation of fabric to the sangha and very good various mats for sitting and sleeping, clothes, medicine, and food and drink (i.e., the four necessities). "At that time these sixteen great arhats and all their dependents, according to the place from which they have accepted an invitation, disperse and direct their courses. They manifest themselves in various forms, hiding their [original] sacred features. Appearing to be the same as ordinary people at all times, they secretly receive offerings and cause all donors to attain wonderful rewards. In this way the sixteen great arhats fully benefit sentient beings by protecting and maintaining the true Dharma. 141

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"[The sixteen great arhats] come to this Jambudvīpa when human life span is extremely short.137 When [the people] become ten years old, the disaster of war breaks out and they kill one another. At that time the Buddhist Dharma is about to temporarily vanish. After the war the people's life span gradually increases to about a hundred years. The people of this continent hate the previous war that caused heartless injury and put them in misery. They recover happiness and cultivate wholesomeness, and when these sixteen great arhats and all their dependents come to the human realm again they praise and clearly speak the highest true Dharma, liberate immeasurable sentient beings, and cause them to renounce the world. [The arhats] make abundant beneficial things for all sentient beings. In this way, consequently the life span of the people of this continent increases to sixty thousand years and then the highest true Dharma becomes prevalent and flourishes in this world endlessly. Later when the human life span becomes seventy thousand years, the highest true Dharma eternally vanishes. "On that occasion the sixteen great arhats and all their dependents come and gather together in this continent. With supernatural powers they create a stupa of seven treasures, solemn, beautiful, lofty, and spacious, in which all the relics of Śākyamuni Tathāgata, Arhat, Samyak-saṃbuddha ("Fully Enlightened One") are collected. At that time the sixteen great arhats and all their dependents circumambulate the stupa. They bring various fragrant flowers to use as an offering. They respectfully sing the praises of [the stupa]. After circum ambulating it a hundred thousand times, looking up respectfully and worshiping, they soar into the sky together. Facing toward the stupa they say, 'We salute the World-honored One, Śākya[muni] Tathāgata, Arhat, Samyak-saṃbuddha! We previously received his orders to protect and maintain the true Dharma as well as to create various abundant benefits together with heavenly and human beings. The Dharma store has already vanished. Our relation to it has already been completed. Now we are leaving for nirvana.' After saying these words, they all enter nirvana without residue (Skt. nirupadhiśeṣaṃ nirvanam) at the same time. By the power of the vows previously made in meditation, a fire arises and burns up their bodies. Just like a blazing lamp it extinguishes their skeletons with nothing remaining. Then the stupa sinks into the earth and goes down to the edge of the diamond layer (i.e., 142

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the bottom of the lowest layer of the earth), where it stops and remains. At that time, the highest true Dharma of the World-honored One Śākyamuni is extinguished eternally and never reveals itself in this trichiliocosm. "Right after this, in this buddha land seven thousand million billion pratyekabuddhas appear at the same time. When the human life span becomes eighty thousand years, the sacred group of pratyekabuddhas again all enter nirvana. Next, afterward Maitreya Tathāgata, Arhat, Samyaksaṃbuddha appears in the world. At that moment Jambudvīpa is expansive, solemn, and pure."

The details are just as is explained in the sutra.

7. Monks and Nuns

Just as the Pinimu jing (T. 1463; Skt. Vinayamātṛkā) says: If monks and nuns, those who renounce the world, have causes and conditions for five issues, they can cause the true Dharma to not quickly vanish. First, they completely possess the phrases of sutras learned by recitation, are able to investigate exhaustively the sequences and all significances, and further teach their followers and disciples in order to cause them [to understand] the same as what they know. Such a person can cause the Buddhist Dharma to last long in this world. Second, they extensively learn the Tripiṭaka, completely possess the meanings of the passages, and are further able to teach the four categories of Buddhists (monks, nuns, laymen, and laywomen) in accordance with what they understand. Even though they die, they cause the true Dharma to continue without being disrupted in later ages. Such a person can cause the true Dharma to not be cast down. Third, if in the sangha there is a senior monk of great virtue who is valued by the four categories of Buddhists, who is able to diligently cultivate the three kinds of acts, and who gives up managing secular affairs, then his followers and disciples will continue [his practice] one after another. If everything goes like this, such a person also causes the true Dharma to last long. Fourth, if there is a bhikṣu whose nature is gentle, whose speech contains no contradictions, who hears of wholesomeness and follows it, and who hears of evils and keeps far away, or if there is [a bhikṣu] who is outstandingly talented, intelligent, and virtuous, if [such 143

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a person] gives instruction, [other people] wll receive his words with respect and practice it. This person also can cause the Buddhist Dharma to last long. Finally, if bhikṣus are mutually compliant, they will neither help one another in factions to benefit their own situations nor dispute right or wrong. [Such bhikṣus will also cause the Buddhist Dharma to last long]. These five issues can cause the true Dharma to spread without disruption. This is called the upper seat in preaching the Dharma. 8. Wealthy People of Virtue

Just as the Youposai jie jing (T. 1488) says:

At that time there was a son of a wealthy person of virtue in the assembly called Sujāta. He addressed the Buddha, "O World-honored One! The six non-Buddhist masters always speak their teachings and instruct sentient beings. They say, 'If you can respectfully worship the six directions in the morning, you will be able to increase your wealth and lengthen your life span. Why? The eastern land belongs to Śakra-devendra, who protects and helps those who make an offering to him. The southern land belongs to King Yama, who protects and helps those who make an offering to him. The western land belongs to the god Varuṇa, who protects and helps those who make an offering to him. The northern land belongs to the god Kubera, who protects and helps those who make an offering to him. The lower land belongs to the god of fire, Agni, who protects and helps those who make an offering to him. The upper land belongs to the god of wind, Vāyu, who protects and helps those who make an offering to him.' Is there something much like these six directions in the Buddhist Dharma?" The Buddha replied, "Good man! In my Buddhist Dharma there are also six directions, what are called the six pāramitās. The east is precisely [the pāramitā of] giving alms (Skt. dāna). Why? Because what appears at the beginning is the origin that emits the light of wisdom. The east belongs to the minds of sentient beings. If there is a sentient being who can make an offering to the [pāramitā of] giving alms, his life span and wealth will increase. The south is precisely [the pāramitā of] the precepts (Skt. śīla). Why? The term śīla is designated as an honor. If someone makes an offering to this, he will also be able to increase his life span and wealth. The west is precisely [the pāramitā of] forbearance (Skt. kṣānti). 144

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Why? The west is designated as the rear, because all evil things are left behind. Those who make an offering to it will be able to increase their life span and wealth. The north is precisely [the pāramitā of] diligence (Skt. vīrya).138 Why? The name of the north is Victory Over All Evil Things. Those who make an offering to it will also be able to increase their life span and wealth. The lower direction is precisely [the pāramitā of] meditation (Skt. dhyāna). Why? Because the three evil realms can be correctly observed through it. Those who make an offering to it will also be able to increase their life span and wealth. The upper direction is precisely [the pāramitā of] transcendental wisdom (Skt. prajñā). Why? The upper direction is supreme. Because it is supreme, those who make an offering to it will be able to increase their life span and wealth. "Good man! These six directions belong to the minds of sentient beings. They are not just like what the six non-Buddhist masters speak of." [Sujāta asked,] "Who can make offerings to these six directions?" [The Buddha replied,] "Good man! Only bodhisattvas can make offerings to them." 9. Heavenly Kings

Just as the Shelifu wen jing (T. 1465) says:

Śāriputra addressed the Buddha, "Why did you, the Tathāgata, say to Śakra-devendra as well as the four heavenly kings, 'I will soon enter nirvana. Each of you, protect and maintain my Dharma at your own locality. After I leave the world, the four great bhikṣus Mahākāśyapa, Piṇḍolabhā radvāja, Kuṇḍapadhaṇiyaka, and Rāhula will remain without entering nirvana and circulate my Dharma'?" The Buddha replied, "At the time when the semblance teaching [is practiced] the root of faith will be weak and fragile. Even though people [can] awaken to faith, they cannot firmly keep it and they cannot be moved by all the Buddha's disciples. Even if someone exclusively tries to achieve [the Way] for many years, it will not be as good as the wholesomeness of one thought made during the time the Buddha resided in the world. Therefore, Maitreya will descend to be reborn [in this world] and allow you to enter nirvana."

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The Za ahan jing (T. 99) further says:

At that time the World-honored One said to Śakra-devendra and the four heavenly kings, "I, the Tathāgata, will soon enter into nirvana without residue (Skt. nirupadhiśeṣaṃ nirvanam) and parinirvāṇa. Each of you, protect and maintain my Dharma at your own locality. When the Dharma is extinguished a thousand years after my nirvana, a wrong law will appear in the world. The ten wholesome acts will be completely annihilated and a great number of various troubles will fill Jambudvīpa. The Tathāgata's skull [relic], the Buddha's teeth [relics], and the Buddha's almsbowl will be placed in the east." (After this, [the sutra] tells of heavenly kings, Śakra-devendra, the four kings, and the six desires. They are fully described in the sutra. It is impossible to explain it in detail here.)

Moreover, the Sheng tianwang [banruo boluomi] jing (T. 231) says: Again, sentient beings saw that this bodhisattva had only just attained enlightenment, or that the Bodhisattva had attained enlightenment in the remotest past. Again, [sentient beings] saw that in one world the four heavenly kings presented an almsbowl [to the Bodhisattva], or that the four heavenly kings presented an almsbowl to him in worlds in the ten directions as numerous as grains of sand in the Ganges River. Śāriputra! At that time the Bodhisattva liberated sentient beings. Therefore, he received many almsbowls.

He held [all the bowls] one over the other in his hand and combined them into one. All the heavenly kings did not see this. Every one of them thought, "The World-honored One uses only my almsbowl." Furthermore, according to what the [Fo]boji (Records of the Buddha's Bowl) says:139

When Śākya[muni] Tathāgata resided in the world he used the blue stone almsbowl, which had a capacity of more than three dou. After the Buddha's nirvana, in accordance with the law of conditions that bowl went to bless sentient beings. At last the edification left by [the Buddha] arose in the Chinese territory. This record came from North India. There were a couple of sheets of paper that arrived at Shijian Monastery in the third month of 146

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the Jiazi year. Saṃghayaśas, a young meditation master, made it publicly known in the Chinese land.

10. Spiritual Beings

Just as the [Dafangdeng] daji jing says:

At that time the various heavenly beings, all the various dragons, and even all koṭa-pūtanas (extremely malodorous spirits) attained increasing powerful and superior faith in the Three Treasures. They made this [vow], "From now on we will all protect and maintain the true Dharma." If all kings see that there are those who renounce the world and receive and hold the Buddhist precepts for the Buddha's sake in this way, those who shave their beards and hair for the Buddha and yet who do not receive the Buddhist precepts, those who have received [the precepts] and yet violate them, or those who do not accumulate any [good], and if it is the case where in accordance with the condition of the event [those kings] punish and flog such people with a whip, we will no longer protect, maintain, raise, and educate such kings and we will abandon them and leave their countries. Once we abandon and leave them, their lands will have various flattery, frauds, fights, epidemics, famines, and wars. Accompanying those, the wind and rain [will come at] the wrong time, and drought and intense heat will arise. The rice plant seedlings will be damaged. We will cause all the Worldhonored One's śrāvaka disciples in their countries to depart and go to other countries. We will cause their countries to become empty and have no field of merit. If there are the World-honored One's śrāvaka disciples or even those who wear just a fragment of a kaṣāya [robe], if there is the case where an official flogs them with a whip and the kṣatriya king does not protect them from [that official], we will leave that country as well. Again, the [Dafangdeng] daji jing says:

At that time the World-honored One entrusted China to Viśvakarman and his five thousand dependents, the head of the yakṣas Kapila and his five thousand dependents, up to the Great Heavenly Woman Shuangtongmu and her [five thousand dependents].140 Each of seventeen great generals leads their five thousand dependents.

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A Forest of Pearls from the Dharma Garden, Volume V [The Buddha said,] "You! Genial men (Skt. bhadramuka)! Protect and maintain the Chinese land together! Cause all that land's tactile defilements, fights, enmity, anger, competitions, disputes, battles between two camps, famines, epidemics, wind and rain at the wrong time, freezing cold, and intense heat to completely stop! Block unwholesomeness and all evils! Cause sentient beings' anger, rudeness, hardships, tactile defilements, and tasteless things to completely come to an end! This is because you enable my Dharma eye to last long, and because you hand down the seed of the Three Treasures without ceasing to exist." Verses say:

Ah! Great Sage!

He realizes all things completely and clearly. Every wrong is examined.

Just like an echo he rewards our voices. If he does not aid us by extending blessing, Who would awaken and return to sincerity? Truly the [Buddhist] Way should be revered. It truly guides deluded sentient beings. Even the evil waves of a hundred rivers are Swallowed altogether as one taste. There are accepting and refusing things. There is, however, no waxing and waning of good and bad. The eightfold wrong path vigorously spreads. With the four lines (i.e., gāthās) [the evil] struggles for fame. If we know wrong and examine right, The Dharma will abide peacefully. [End of] Fascicle Thirty of A Forest of Pearls from the Dharma Garden

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