The Chapter of the Teaching on the Threefold Restraint is the first chapter of the Heap of Jewels collection (Skt. Ratnakūṭa). Amidst an extraordinary scenario described in a long narrative frame, the Buddha is teaching at Vulture Peak Mountain when Mahākāśyapa asks questions pertinent to those seeking awakening. The Buddha’s response is to give a teaching on the absence of self, explaining that conceptualizing the dharmas of the buddhas amounts to self-grasping. This discussion about the absence of self establishes a philosophical foundation for the remainder of the sūtra, which mostly centers on the principles of ethical discipline. Describing practices to be adopted or abandoned, along with predictions about the Dharma’s future decline, the Buddha addresses both bhikṣus and householder bodhisattvas with lists that cover different levels on the bodhisattva path. The Chapter of the Teaching on the Threefold Restraint exemplifies in this way the focus on bodhisattva ethics that some scholars have identified as the unifying thread among the different texts contained in the Heap of Jewels collection.
This publication was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The text was translated, edited, and introduced by the 84000 translation team. Ana Cristina Lopes produced the translation and wrote the introduction, with James Gentry contributing to the translation. Rory Lindsay edited the translation and the introduction, and Dawn Collins copyedited the text. Sameer Dhingra was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Zhu Yuanhua and Zhang Chunjing.
The Chapter of the Teaching on the Threefold Restraint1 is the first chapter of the Heap of Jewels (Skt. Ratnakūṭa) collection.2 The chapter begins while the Buddha is teaching at Vulture Peak Mountain and Mahākāśyapa asks questions about achieving complete awakening. This prompts the Buddha to discuss the absence of self, setting the philosophical foundation for the rest of the sūtra. The chapter then turns to ethical discipline, outlining practices for both monastic and lay bodhisattvas, and includes predictions about the future decline of the Dharma. This emphasis on bodhisattva ethics is a common thread throughout the Heap of Jewels.
The Heap of Jewels is an early collection of forty-nine texts that is found in both the Tibetan Kangyur and the Chinese Tripitaka. Individual texts from this collection were translated into Chinese as early as the second century,3 but it is only later that the Heap of Jewels would appear as such in the Chinese and Tibetan canons. Scholars tend to agree that the collection can be traced to the renowned South Indian translator Bodhiruci (d. 727), who compiled the Chinese version of the Heap of Jewels at the beginning of the eighth century.4 In this compilation, Bodhiruci utilized twenty-three existing translations, retranslated fifteen texts, and translated eleven texts.5 The Tibetan version of this collection apparently follows the Chinese arrangements, leading scholars to hypothesize that it was modeled on Bodhiruci’s compilation,6 with some texts being directly translated from Chinese.7
The collection’s pre-Bodhiruci history remains unclear. It is noteworthy that most early Indian sources cite individual works independently, rather than as parts of a larger collection.8 When the term Heap of Jewels appears in early works, it typically refers to a single text of the collection—now known as the Kāśyapaparivarta—rather than the entire collection.9 Evidence suggests, however, that some form of the Heap of Jewels collection could have existed before the time of Bodhiruci in India or Central Asia.
The Heap of Jewels is heterogeneous, containing various types of Buddhist texts. It includes Foundational Vehicle texts, portions of the vinaya, jātakas, prajñāpāramitā texts, pure land texts, and dhāraṇīs. In her classic article about this collection, Priscilla Pedersen notes how some scholars see unity in terms of Great Vehicle themes throughout the collection, while others see it as too diverse to possess any genuine cohesion. For Pedersen, this very diversity might suggest that the compilers intended to create a representative sampling of Buddhist scripture.
Urich Pagel’s analysis of the Heap of Jewels indicates that the sūtras included in the collection present diverse perspectives on lay and monastic ideals. Some texts assert that the bodhisattva path requires a monastic environment, while others place it firmly within reach of lay practitioners. In his view, both positions are advocated with equal conviction throughout the collection. Pagel also mentions that this focus on the bodhisattva path led scholars like Friedrich Weller and Nancy Schuster to identify bodhisattva ethics as the unifying thread among the forty-nine texts.10 The Chapter of the Teaching on the Threefold Restraint perfectly exemplifies this focus on bodhisattva ethics, centering on the principles of ethical discipline. Pagel classifies this sūtra as part of the category of sūtras in the Heap of Jewels “that propound the monastic environment as the preferable setting for a bodhisattva’s training,” which is at least partially true, since approximately two thirds of the sūtra is addressed to bhikṣus. However, the text also dedicates a significant portion to instruction for householder bodhisattvas, and this stands out as one of its defining characteristics.11
Interestingly, the term we render as “restraint” (sdom pa) in the title of this sūtra, which is often also translated as “vow,” only appears three times in the body of text, once in a negative context describing vows forsaken by bhikṣus and twice as vows that will be restored and purified. Thus, the precise meaning of sdom pa gsum (Skt. trisaṃvara) in the title remains elusive within the text itself. This expression should not be confused with the common “three vows” framework of Tibetan Buddhism, which derives from the tantric tradition and refers to the vows of śrāvakas, bodhisattvas, and tantric adepts.12 In his study of three-vow theories in Tibetan Buddhism, Sobisch discusses several other interpretations of a threefold set of vows known to Tibetan authors and found in Indian literature. In the Abhidharmakośa, for instance, the three vows refer to (1) the pratimokṣa vows associated with the desire realm, (2) the vows of the form realm, and (3) the uncontaminated vows maintained by noble beings who have transcended the three realms. In the Vinaya tradition, they may refer to (1) upāsakas, (2) śrāmaṇeras, and (3) bhikṣus. Sobisch also mentions alternative threefold classifications such as the body, speech, and mind vows from The Śrāvakapiṭaka, and the three from the Great Vehicle tradition: refraining from wrong behavior, gathering virtuous factors, and establishing benefit for beings.13 The Chapter of the Teaching on the Threefold Restraint can be viewed through those different classificatory lenses, as it contains elements that align with several different categories. However, no single classification can be definitively established as the most applicable.
Nonetheless, it could be speculated that The Chapter of the Teaching on the Threefold Restraint reflects most closely the three-vows system found in the Vinaya, though not entirely and in reverse order. The sūtra first addresses rules and advice for bhikṣus, then presents philosophical points regarding the general category of śramaṇas and brahmins14—teachings that could be seen as paralleling guidance on view and conduct for monastics in training (śrāmaṇeras)—then it concludes with instructions for householder bodhisattvas, a clear reference to upāsakas. This structure appears to invert the traditional presentation of these three categories of the followers of the Buddha.
The Chapter of the Teaching on the Threefold Restraint can be divided into six sections: (1) the narrative frame, (2) teachings on the absence of self, (3) advice on ethical discipline and cautionary predictions for bhikṣus, (4) a short interlude about on the right view and conduct of śramaṇas and brahmins, (5) advice for householder bodhisattvas, and (6) the conclusion.
The first section of the sūtra consists of a long narrative frame that unfolds over twelve folio-sides. This constitutes one of the longest narrative openings among the Great Vehicle sūtras.
This section opens with a detailed description of Vulture Peak Mountain, the most common setting for the Buddha’s teachings in the Heap of Jewels collection. The mountain, where the sūtra’s teachings take place, is portrayed through its diverse inhabitants and natural features. The text describes various semidivine beings dwelling there—including kinnaras, kiṃpuruṣas, yakṣas, and rākṣasas—alongside packs of wild animals and numerous species of birds. The landscape is enriched by trees, flowers, and aquatic flowers. The narrative also depicts a remarkable natural phenomenon: a great cloud that forms at midnight, bringing forth rain with eight distinct qualities. The mountain hosts special grass of various properties, and its terrain is dotted with springs, ponds, and pools containing lotus flowers of every color.
Next follows an ornate description of a majestic sapphire lotus seat upon which the Buddha is seated cross-legged. This extraordinary seat features an indestructible vajra-like stalk, petals of pure Jambū River gold, beryl jewels, fragrant sandalwood, and emerald anthers. Spanning an ocean’s breadth, the seat draws countless divine and semi-divine beings who gather there. The Buddha is accompanied by an assembly of eight thousand bhikṣus, including several well-known figures—among them are the five companions who joined Prince Siddhārtha during his period of austerities and witnessed his first turning of the wheel of Dharma at the Deer Park. The audience also includes eight thousand bodhisattvas led by Samantabhadra and Mañjuśrī. The extensive list of bodhisattva names closely mirrors that found in The Stem Array, the final chapter of The Buddhāvataṃsakasūtra,15 providing a remarkable example of intertextuality among Great Vehicle sūtras. The assembly is completed by five hundred bhikṣuṇīs—including Mahāprajāpatī Gautamī, the Buddha’s aunt and stepmother who became the first bhikṣuṇī and later attained arhatship, and Yaśodharā, Prince Siddhārtha’s wife and the mother of their son Rāhula—along with five hundred upāsakas and five hundred upāsikās.
In this remarkable setting, the Buddha is already teaching when venerable Mahākāśyapa respectfully asks him a series of questions, setting in motion the second section of this chapter. Mahākāśyapa, who is the main interlocutor of the Buddha in the sūtra, as is the case in many other sūtras of the Heap of Jewels, asks, “What are the dharmas that beings who seek the buddhas’ qualities, powers, and fearlessnesses should adopt and abide by? What are the dharmas through which they will be ripened? What are the dharmas through which they will not regress from and obtain unexcelled, perfect, and complete awakening?” These questions lead to the Buddha’s first teaching, which centers on the absence of self. In response to Mahākāśyapa, the Buddha says that conceptualizing the dharmas of the Buddha is a departure from the dharmas of the Buddha, since “thinking about the dharmas of the Buddha is grasping at a self.” Those who think in that way “should not be said to have perfectly set out toward unexcelled, perfect, and complete awakening.”
The Buddha then refers to the conditionings of existence, alluding to the ideas contained in the teachings on dependent origination and the four truths of the noble ones. Grasping at a self, the Buddha says, leads to thought, conceptualizing, discriminating and so forth, up to taking rebirth and consequently being enmeshed in dwelling on “pleasant and unpleasant phenomena,” and being “bound by perception,” which he says is the basis of desire, hatred, anger, and ignorance. In this sequence, even awakening is said to be construed as existent and consequently having a concept of self, which leads the Buddha to state that those who think in such a way should not be called bodhisattvas. Yet the Buddha also says, “the perfection of beings is the perfection of awakening.” So awakening is “the perfection of that which is an illusion.”
This last passage serves as a direct prelude to one of the sūtra’s most well-known statements, which appears shortly afterward in the text. Explaining to Mahākāśyapa that, when he wishes, he can even accept concepts that are inconsistent with the dharmas that are consistent with reality, the Buddha quotes himself, saying, “Therefore, I have said, ‘the world is in opposition to me; I do not dispute with the world.’” As this passage seems to indicate, this statement does not originate with The Chapter of the Teaching on the Threefold Restraint. Rather it is referring to a statement that is found both in the Pāli canon, in The Saṃyuttanikāya, and in its Great Vehicle recension, The Saṃyuktāgama. In both cases, the referenced passage is a little longer.16 The passage is also cited by Buddhapālita, Bhāviveka, and Candrakīrti in their commentaries to the Mūlamadhyamakakārikā,17 and seems to have contributed to Candrakīrti’s view on conventional reality.18
This section concludes with an explanation of how concepts of “I” and “mine” perpetuate suffering through leading to clinging to falsehoods, possessiveness, social distractions, destruction of ethical discipline, and the creation of ill will and anger.
This section is the longest in the sūtra and focuses on guidelines for the bodhisattva path, addressing bhikṣus. Continuing the discussion about emptiness, it opens with the statement that in “the conduct of a bodhisattva there is no conduct whatsoever.” This seeming contradiction sets the tone for an extensive discussion about bodhisattva ethics—while specific moral practices are prescribed, they must be undertaken with the understanding that both the practitioner and the actions themselves are empty of inherent existence.
The text presents a series of lists, typically containing twenty or fewer items, that alternate between practices to abandon and those to adopt. The lists also include prophecies about the decline of the Dharma, focusing on moral decline among bhikṣus and their inappropriate relationships with bhikṣuṇīs and women in general. Throughout this section, special emphasis is placed on the crucial role of renunciation and maintaining proper practice during periods of spiritual decline. Despite its sobering predictions, the sūtra also mentions that some followers who will preserve and protect the authentic teachings, especially the teachings in this sūtra, will receive benefits for their dedication.
This section also presents a philosophical exploration of key Buddhist concepts belonging primarily to Abhidharma literature: the interplay between emptiness and imputation, the fundamental nature of the Thus-Gone One, the twelve sense fields, and the distinction between Dharma and non-Dharma. In this section, detailed dialectical responses for wise bhikṣus to use when questioned are provided.
Finally, in a dialogue between the Buddha and Mahākāśyapa, the text outlines three sets of four factors that impede spiritual progress. The first set describes conditions preventing disenchantment with saṃsāra. The second set of obstacles includes having a young and healthy body without hindrances, possessing power, being obsessed with sense pleasures, and having a mind that seeks intoxication rather than wisdom. The final set identifies four circumstances that lead to forsaking awakening: the burden of past evil deeds, actions that harm the Dharma, experiencing the results of nonvirtuous actions, and being widely praised as a teacher despite lacking genuine understanding.
This short section focuses on the nonconceptual nature of authentic conduct while warning about future decline into conceptual misunderstanding. The section opens with the Buddha telling Mahākāśyapa that there is a single Dharma that is practiced by śramaṇas and brahmins, that is, “their minds do not dwell on any phenomena.” This involves not grasping at any characteristics through the five senses or the five aggregates. Consequently, presuming or imputing awakening in terms of ethical discipline, seeking learning, or shame and embarrassment are said not to be the Dharmas practiced by śramaṇas and brahmins.
Discussing the nature of presumptuousness, this section presents the idea that all conceptual thinking is presumptuous, including concepts like I, mine, gender, liberation, becoming liberated, nirvāṇa, and even thinking about emptiness. Just as the sky does not think “I am the sky,” so too do śramaṇas and brahmins not think “I am a śramaṇa,” or “I am a brahmin.” If bhikṣus staying in isolated places conceptualize anything from “vision is impermanent” to “I shall attain peace,” they will not be practicing the conduct of a śramaṇa, since someone who conceptualizes what they see cannot have one-pointedness of mind. One-pointedness means not observing any phenomena.
This section also includes prophecies about the decline of the Dharma in terms of future misunderstandings such as, for example, teaching dreams to be truly real due to a literal interpretation of the Buddha’s similes. It says that some bhikṣus will make false claims of attainment and discuss emptiness superficially, whereas the ones who understand the essence of pure conduct will be extremely rare, fearing for their lives, suffer being slandered, and be completely forsaken.
The qualities of a bodhisattva’s stable mind and training are also described in this section. The first essential quality of a bodhisattva is to be stable in not resting the mind on any phenomenon. The nature of this stable mind involves generating extraordinary resolve and the willingness to worship countless buddhas, train for countless eons, take repeated human births, be satisfied with even one line of Dharma teaching, and endure extreme hardships for awakening. Such a stable mind will generate a lot of merit. A bodhisattva should train in this stable mind intensively while not cognizing a single instant of thought. The ultimate object of training is then said to be the stability of mind itself.
This section outlines training instructions for householder bodhisattvas. Mahākāśyapa’s question regarding the appropriate cultivation of householder bodhisattvas frames the entire section. This is answered once more through several lists that describes things to adopt, things to avoid, the results of engaging in such manners, things that can obstruct such progress, and so forth. This section provides a framework for householder practitioners, emphasizing both spiritual development and ethical conduct.
This section also describes essential attitudes householder bodhisattvas should maintain to understand impermanence and how to use wealth for spiritual purposes. These include seeing life to be as temporary as a messenger’s overnight lodging, successfully accumulating wealth for offering, not having attachment to wealth, and not planning or accumulating wealth for family members. Three qualities that make householder bodhisattvas irreversible from complete awakening are also outlined; these involve helping parents that are non-devoted, unethical, or miserly to develop devotion, ethical discipline, generosity, and so forth.
Attitudes that cause householder bodhisattvas to settle for lesser forms of awakening, such as the śrāvaka path or the pratyekabuddha path, rather than pursue complete buddhahood for the benefit of all beings are described in this section. This section also talks about the karmic relationship between certain negative actions and physical appearances in future lives. Finally, it discusses how the proper attitude and dedication can transform householder life into a path to awakening. It describes attitudes that can help the householder bodhisattva to avoid getting caught in sensual pleasures, maintain focus on awakening while living in the world, and swiftly progress toward complete awakening.
In the concluding section, Mahākāśyapa asks the Buddha what the title of this sūtra is and how it should be retained. The Buddha gives three titles under which the sūtra should be retained: The Chapter of the Teaching on the Threefold Restraint, The Statement on the Training of the Bodhisattvas, and The Recitation of All Dharmas. Then Mahākāśyapa, along with everyone else in the assembly, and the world with its devas, gandharvas, humans and nonhumans, rejoice and praise what the Buddha has said. The sūtra concludes saying that this chapter is the first of the hundred thousand chapters of the great Dharma discourse Heap of Jewels.
There is no known extant Sanskrit source text for The Chapter of the Teaching on the Threefold Restraint. According to the colophon of the Tibetan translation, the sūtra was translated, edited, and finalized by the Indian preceptors Jinamitra and Surendrabodhi, and the senior editor and translator Bandé Yeshé Dé, who were active in Tibet during the late eighth and early ninth centuries. The title of the sūtra is listed in both the Denkarma (dated to 812
[F.1.b]Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was dwelling in Rājagṛha, at Vulture Peak Mountain, the king of mountains, which was high, lofty, majestic, and broad, replete with all kinds of crops, and filled with various kinds of flowers, garlands, and incense. There, congregations of kinnaras and kiṃpuruṣas24 wandered, and many types of yakṣas, rākṣasas, and piśācas dwelled. Packs of wild animals wandered there too, that is, packs of lions,[F.2.a] tigers, elephants, rhinoceros, bears, hyenas, leopards, buffalos, antelopes, śarabhas, oxen with split blue lips, deer, sheep, and monkeys. Likewise, many hundreds of thousands of types of birds resided there, such as parrots, mynas, cuckoos, jīvaṃjīvaka birds, swans, curlews, peafowls, fowls,25 kaḍaka birds, geese, captivating swans, francolins, edanumakākadhenu birds, the bird called “dandha,” kadaruha birds, Indian peafowls, ruddy shelducks, birabata birds, supreme vajra birds, kāraṇḍa ducks, whooper swans, kukkuḥa birds, dhanapāla birds, śami birds,26 śikhaṇḍa fowls,27 wild fowls, doves, crows, eagles,28 vultures, vāntāśāka birds, tsetsala birds, golden birds, falcons, hawks, alert hawks, owls, partridges, kapītaka birds,29 paṇṭika birds, sparrows, nawa sparrows, blue jays, chukar partridges, gaggod birds, hill mynas, katamaka birds, katsarutsaka birds, kararubeka birds, and so forth. Through the power of the Buddha, harm from attachment, anger, and ignorance did not befall them. They lived there without eating each other,[F.2.b] since they perceived each other as their own parents.
Furthermore, at Vulture Peak, the king of mountains, there were many hundreds of thousands of types of trees with dense branches and lush vegetation under whose canopies, sages rested. There were pine trees, fig trees, Pipal trees, long pepper plants, lodhra tree, yellow sandal trees, myrobalan trees, malacca trees, belleric myrobalan trees, sal trees, palmyra trees, pongam trees, bayur trees, mango trees, rose apple trees, peach trees, kapittha trees, jujube tree, catechu trees, citron trees, pomegranate trees, walnut trees,30 tinduka trees, kudjaka tree, axlewood trees, chir pine trees, cardamom plants, bushes, banyan trees, coconut trees, silver date palm trees, kamala trees, flame of the forest trees, neem trees, balloon vines, niddyapilodi trees, frankincense trees, white dammar trees, hing trees, sandalwood trees, red sandalwood trees, upata trees, sakabija trees, garja trees, bigarja trees, turmeric trees, jackfruit trees, grape vines, cotton trees, parikṣatra trees, and hilastelha trees.
Many different flowers also grew on the plateaus of Vulture Peak, the king of mountains. These included mountain ebony flowers, magnolias, bignonias, sambac jasmines, royal jasmines, water lilies, yūthikā jasmines, dhanuṣkarī flower, hyacinth bean flowers, giant milkweeds gavataraṇi flower, kangsaguna flower, eḍākṣi flower, yellow jasmines, madatalika flower, and mañjūṣakas. Such were the various flowers that filled and beautified Vulture Peak, the king of mountains.
Furthermore, many aquatic flowers grew at Vulture Peak, the king of mountains, such as blue lotuses, lotuses,[F.3.a] red lotuses, white lotuses, pangkaniritaka flowers, kankarola flowers, and great kankarola flowers. Those and other flowers beautified Vulture Peak, the king of mountains.
At midnight, a great cloud would regularly amass at Vulture Peak, the king of mountains. First the devaputra rain cloud would sound. Then, a rain endowed with the eight qualities of excellent water would fall softly and gently for the duration of a cow being milked. After satisfying the surroundings of Vulture Peak, the king of mountains, the deva clouds would disperse, clearing the sky early at dawn. Then, a cool, gentle, and soothing breeze would blow. All those things would cause the beings dwelling at Vulture Peak, the king of mountains, to thrive and be refreshed and satiated.
Just as flower garlands doused with water, after they are strung by a garland maker or an apprentice, become much nicer than before, so too would fresh grass grow flexible, fragrant, green, soft, and twisted to the right at Vulture Peak, the king of mountains. With a great cloud regularly massing there at midnight, the devaputra cloud sounding, a rain endowed with the eight qualities of excellent water would fall softly and gently for the duration of a cow being milked, with the deva clouds dispersing to clear the sky early at dawn. The color of the grass there would become similar to the feathers of a peacock’s neck, its fragrance like that of jasmine, and its texture like that of kācilindika cloth,[F.3.b] such that stepping on it would give the impression of sinking four fingers deep, and lifting the feet up give the impression of being elevated31 four fingers high. One would never tire of beholding the flowers, vegetation, and fruits found there.
Moreover, at Vulture Peak, the king of mountains, there were also many springs, small and large lakes, ponds, and pools filled with fresh water. Blue, yellow, red, white, purple, and crystal-colored, fire-colored, and gold-colored lotus flowers, about the size of chariot wheels in height, grew from them. When cut, their fragrance would waft for the distance of a league throughout the four directions.
At the summit of the king of mountains, there was a great sapphire lotus seat whose stalk, like the vajra, could not be harmed by anything. It was encircled by great beryl jewels, had lush petals of stainless gold from the Jambū River, a pristine bulb of kālānusāri sandal, and anthers of precious emerald. It was as broad and vast in size as the ocean. A million asura lords supported its bulb. It was covered by various lattices made of millions of precious stones. A million nāga lords rained down perfumed water from clouds upon it. A million garuḍa lords honored it by creating designs with silk threads32 held in their beaks. A million kinnara lords looked at it with benevolence. A million mahoraga lords bowed down and revered it. A million gandharva lords worshipped it through praising and honoring it. A million deva lords rained down on it flowers, garlands, incense, perfume, aromatic powder, silk, canopies, standards, and divine banners, from divine banner clouds. A million brahmā lords bowed down and [F.4.a]revered it. A million devaputras belonging to the pure abodes paid homage to it with palms joined. A million universal monarchs, the lords of humans, saluted it with seven types of precious substances; a million ocean devas paid homage to it by rising from their seats. The light rays of a million precious jyotīrasa jewels illuminated it. A million precious merit-purified jewels beautified it. A million precious vairocana jewels rendered its bulb stainless. A million precious light-rays-of-splendor jewels rendered its majesty completely unobscured. A million precious jewels from various-treasuries limitlessly illuminated it. A million precious jambū-banner jewels stabilized it by firmly holding it fast. A million precious vajra-lion jewels arranged it so that it could not be harmed by others. A million precious sūryagarbha jewels extensively adorned it. A million precious inconceivable jewels revered it with various colors. A million precious wish-fulfilling jewels revered it with their inexhaustible arrangements.
This great lotus had sprung from the Thus-Gone One’s supramundane roots of virtue. It was attained by the resolve of bodhisattvas. It was renowned in all directions. It was free of illusory phenomena. It grew from virtuous actions. It was arrayed in the mode of reality free from afflictions. It moved by virtue of dream-like reality. It was sealed by uncompounded reality. It was unhindered. It was pervaded throughout by the dharmadhātu. And it was in harmony with the way the domain of the buddhas is expressed.
On that great lotus, whose characteristics, qualities, shape, color, and dimensions are impossible to assess even over the course of an innumerable eon, the Blessed One sat cross legged, together with a great assembly of eight-thousand bhikṣus. Among those there were [F.4.b]venerable Ājñātakauṇḍinya, venerable Aśvajit, venerable Vāṣpa, venerable Mahānāma, venerable Udāyin, venerable Yaśas, venerable Pūrṇa, venerable Vimala, venerable Gavāṃpati, venerable Subāhu, venerable Uruvilvākāśyapa, venerable Nadīkāśyapa, venerable Gayākāśyapa, venerable Mahākāśyapa, venerable Kātyāyana, venerable Śāradvatīputra, venerable Maudgalyāyana, venerable Aniruddha, venerable Subhūti, venerable Revata, venerable Pūrṇamaitrāyaṇīputra, venerable Upāli, venerable Rāhula, venerable Ānanda, and so forth.
All of those eight thousand bhikṣus had completely and perfectly comprehended the intrinsic nature of the truth, directly perceived the limit of reality. understood the nature of phenomena, and crossed the ocean of existence. Their space-like purview was suchness. They had severed the fetters of entanglements and latent propensities. They were not attached to home and shelter. They had coursed in sky-like tranquility; put an end to hesitations, indecisions, and doubts in relation to the Buddha; set out on the path of devotion towards the ocean of Buddha’s wisdom; set out to benefit all beings; acted as spiritual friends without being requested; and set out to protect all beings. They were friends who would never forsake a single being. They had arisen from the purview of the teachings of the Buddha, set out to protect the teachings of the Thus-Gone One, and made aspirations to acquire the teachings of the Buddha. They had gone in the presence of those coming from the Thus-Gone One’s family’s line and they were set on actualizing omniscient wisdom.[F.5.a]
Eight thousand bodhisattvas, led by Samantabhadra and Mañjuśrī, were also there together with all the others. These included the bodhisattvas Jñānottarajñānin, Possessor of the Wisdom of Superior Jewels, Possessor of the Knowledge of All Languages, Possessor of Unobstructed Wisdom, Kusumottarajñānin, Sūryottarajñānin, Candrottarajñānin, Vimalottarajñānin, Vajrottarajñānin, and the bodhisattva Possessor of the Wisdom of Light.
Also present were the bodhisattvas Victory Banner of Light, Merudhvaja, Ratnadhvaja, Asaṅgadhvaja, Kusumadhvaja, Vimaladhvaja, Sūryadhvaja, Ruciradhvaja, Virajadhvaja, and the bodhisattva Vairocanadhvaja.
Also present were the bodhisattvas Dharaṇītejas,33 Ratnatejas, Mahātejas, Jñānavajratejas, Vimalatejas, Sūryatejas, Candratejas, Puṇyaparvatatejas, Jñānāvabhāsatejas, and the bodhisattva Samantaśrītejas.
Also present were the bodhisattvas Ākāśagarbha, Padmagarbha, Ratnagarbha, Sūryagarbha, Guṇaviśuddhigarbha, Dharmasamudragarbha, Vairocanagarbha, Nābhigarbha, and the bodhisattva Śrīgarbha.
Also present were the bodhisattvas Eye of the Sun, Viśuddhanetra, Vimalanetra, Asaṅganetra, Samantadarśananetra, Suvilokitanetra,34 Vajranetra, Ratnanetra, Gagananetra,[F.5.b] and the bodhisattva Samantanetra.
Also present were the bodhisattvas Devamukuṭa, Dharmadhātupratibhāsamaṇimukuṭa, Bodhimaṇḍamukuṭa, Digvairocanamukuṭa, Sarvabuddhasaṃbhūtagarbhamaṇimukuṭa, Sarvalokadhātūdgatamukuṭa, Samantavairocanamukuṭa, Anabhibhūtamukuṭa, Sarvatathāgatasiṃhāsanasaṃpratiṣṭhitamaṇimukuṭa, and the bodhisattva Samantadharmadhātugaganapratibhāsamukuṭa.
Also present were the bodhisattvas Brahmendracūḍa, Nāgendracūḍa, Sarvabuddhanirmāṇapratibhāsacūḍa, Bodhimaṇḍacūḍa, Sarvapraṇidhānasāgaranirghoṣamaṇirājacūḍa, Sarvatathāgataprabhāmaṇḍalapramuñcanamaṇiratnanigarjitacūḍa, Sarvākāśatalāsaṃbhedavijñaptimaṇiratnavibhūṣitacūḍa, Sarvatathāgatavikurvitapratibhāsadhvajamaṇirājajālasaṃchāditacūḍa, Sarvatathāgatadharmacakranirghoṣacūḍa, and the bodhisattva Sarvatryadhvanāmacakranirghoṣacūḍa.
Also present were the bodhisattvas Mahāprabha, Vimalaprabha, Ratnaprabha, Virajaprabha, Jyotiṣprabha, Dharmaprabha, Śāntiprabha, Sūryaprabha, Vikurvitaprabha, and the bodhisattva Devaprabha.
Also present were the bodhisattvas Puṇyaketu, Jñānaketu, Dharmaketu, Abhijñāketu, Prabhāketu, Kusumaketu, Maṇiketu, Bodhiketu, Brahmaketu, and [F.6.a]the bodhisattva Samantāvabhāsaketu.
Also present were the bodhisattvas Brahmaghoṣa, Sāgaraghoṣa, Dharaṇīnirnādaghoṣa, Lokendraghoṣa, Śailendrarājaghoṣa,35 Śailendrarājasaṃghaṭṭanaghoṣa, Sarvadharmadhātuspharaṇaghoṣa, Sarvadharmadhātusāgaranigarjitaghoṣa, Sarvamāramaṇḍalapramardanaghoṣa, Mahākaruṇānayameghanigarjitaghoṣa, and the bodhisattva Sarvajagadduḥkhapraśāntyāśvāsanaghoṣa.
Also present were the bodhisattvas Dharmodgata, Viśeṣodgata, Jñānodgata, Puṇyasumerūdgata, Guṇaprabhāvodgata, Yaśodgata, Samantāvabhāsodgata, Mahāmaitryudgata, Jñānasaṃbhārodgata, and the bodhisattva Tathāgatakulagotrodgata.
Also present were the bodhisattvas Prabhāśrī, Pravaraśrī, Glorious Noble Dharma, Vairocanaśrī, Dharmaśrī, Candraśrī, Gaganaśrī, Ratnaśrī, Ketuśrī, and the bodhisattva Jñānaśrī.
Also present were the bodhisattvas, Sālendrarāja, Dharmendrarāja, King of Mighty Elephants, Brahmendrarāja, Śailendrarāja, Gaṇendrarāja, Devendrarāja, Śāntendrarāja, Acalendrarāja, Ṛṣabhendrarāja, and the bodhisattva Pravarendrarāja.
Also present were the bodhisattvas Praśāntasvara, Asaṅgasvara, Dhāraṇīnirghoṣasvara, Sāgaranigarjitasvara, Meghanirghoṣasvara, Dharmāvabhāsasvara, Gagananirghoṣasvara, the bodhisattva [F.6.b]Sarvasattvakuśalamūlanigarjitasvara, Pūrvapraṇidhānasaṃcodanasvara, and the bodhisattva Māramaṇḍalanirghoṣasvara.
Also present were the bodhisattvas Jñānamerubuddhi,36 Gaganabuddhi, Vimalabuddhi, Asaṅgabuddhi, Viśuddhabuddhi, Tryadhvāvabhāsabuddhi, Ratnabuddhi, Viśālabuddhi, Samantāvalokabuddhi, the bodhisattva Dharmadhātunayāvabhāsabuddhi, and so forth.
All those eight thousand bodhisattvas were emancipated by the Aspiration Prayer for the Conduct of Samantabhadra. Their spheres of activity were unobstructed in that they could course throughout all buddhafields. They were blessed with limitless bodies by coming into the presence of all thus-gone ones. The scope of their vision was boundless in that they could perceive the emanations of all buddhas. Their movements were boundless and pure in that they could continuously go through the gate toward the thus-gone ones’ complete and perfect awakening. Their illumination was boundless because they had attained the light of knowledge illuminating the entire ocean of Dharma. They displayed inexhaustible good qualities for boundless eons by teaching through the modes of special knowledge. The purview of their wisdom reached the limits of space because it had been purified. They were groundless in that they could manifest bodies to beings everywhere according to their wishes. They were free of darkness in that they knew fully well the sphere of the nonexistence of beings. Their knowledge was like space in that it filled the entire dharmadhātu with lattices of light rays. Their minds were tranquil and serene. They possessed knowledge of all manner of dhāraṇīs. They were fearless in vanquishing enemies by means of absorption. They possessed the vision of the culmination of abiding in the dharmadhātu. They had attained stability in the nonobservation of any phenomena. They coursed throughout by virtue of the boundless ocean of their knowledge.[F.7.a] They had reached the shore of supreme wisdom. They had obtained the perfection of supreme insight. They have gone to the shore of all supreme beings by virtue of having perfected the miracles. They had mastery over the supreme absorption.
Moreover, five hundred bhikṣuṇīs were present, such as Mahāprajāpatī Gautamī, bhikṣuṇī Blissful One, bhikṣuṇī Utpala-Colored One, bhikṣuṇī Emaciated Gautamī, Rāhula’s mother, that is bhikṣuṇī Yaśodharā and so forth. In total, there were five hundred bhikṣuṇīs.
About five hundred upāsakas were also present, such as the upāsakas Excellent Splendor, Splendor of the Earth, Wisdom Light, Splendor of Fame, Splendor of Supreme Fame, Excellent Intelligence, Moon Glory, Moon Joy, Most Joyous, Excellent Eclipse, Most Excellent, and so forth. In total, there were about five hundred upāsakas.
About five hundred upāsikās were present as well, such as the upāsikās Bright Light, Excellent Light, Excellent Body, Greatly Joyous Body, Excellent One, Excellent Glory, Moonlight, Top Ornament Light, Glorious Light, Excellent Eye, and so forth. In total, there are about five hundred upāsikās.
Similarly, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas circumambulated and honored the Blessed One while he was teaching the Dharma.
The Blessed One was teaching the chapter that is a gateway of the Dharma called The Chapter of the Teaching on the Threefold Restraint. That is to say he was teaching the domain of all thus-gone ones, the expression of the conduct of the bodhisattvas, the illumination of the full range of the dharmadhātu, the illumination of the gathering of the range of qualities, the adornment that purifies the full range of fields, the dispeller of all enemies, the conqueror of adversary armies quarrelling in the name of Māra, the pleaser of beings of all the realms,[F.7.b] the illuminator of the darkness in the minds of all beings, the inductor of comprehension in accordance with beings’ mentalities, and the illuminator of the turning of the wheel in accordance with the faculties of all beings.
Then the venerable Mahākāśyapa rose from his seat, draped his robe over one shoulder, kneeled on his right knee and, with palms joined, bowed to the Blessed One, and said to him:
“Blessed One, what are the dharmas that beings who seek the buddhas’ qualities, powers, and fearlessnesses should adopt and abide by? What are the dharmas through which they will be ripened? What are the dharmas through which they will not regress from and obtain unexcelled, perfect, and complete awakening?”
The Blessed One replied to the venerable Mahākāśyapa:
“Excellent, Kāśyapa, excellent, that you thought of asking about such matters, having set out to benefit many beings, bring happiness to many beings, care for the world, and promote the welfare, benefit, and happiness of devas and humans. Therefore, Kāśyapa, listen well and pay close attention. I will explain.”
Then, the Venerable Mahākāśyapa and the entire assembly listened to what the Blessed One said.
“Kāśyapa, those beings who seek the buddhas’ wisdom, powers, and fearlessnesses do not objectify any dharma whatsoever based on which roots of virtue will arise. Kāśyapa, if a bodhisattva, while seeking unexcelled, perfect, and complete awakening thinks that conditioned37 things are separate from those dharmas of the Buddha or that those dharmas of the Buddha are separate from unconditioned things, and thereby thinks about and conceptualizes the dharmas of the Buddha,[F.8.a] or cognizes while imagining, ‘I should reflect on the dharmas of the Buddha,’ such cognition is a departure from the dharmas of the Buddha. They should not be said to have perfectly set out toward unexcelled, perfect, and complete awakening. Why is that? It is because thinking about the dharmas of the Buddha is grasping at a self. If they strive in such reflection, applying themselves to it daily, they are grasping at a self, and will not be free of it. They will not be free from thought. Thought, thinker, and what is thought about are deficient. To be deficient is to be discursive. To be discursive is to course everywhere. To course everywhere is to proliferate everywhere. To proliferate everywhere is to conceptualize. Those who conceptualize discriminate. Those who discriminate imagine. Those who imagine impute. Those who impute are not at peace. Those who are not at peace go astray.38 Those who go astray are confused. Those who are confused are bereft. Bereft of what? Bereft of happiness. What is happiness? Happiness is the absence of imputation. To be bereft is to be faulty. To be faulty is to perpetuate. Those which perpetuate are latent propensities. Those which are latent propensities create connections. Those which create connections create continuities. Those which create continuities take rebirth. Those who take rebirth speak. Those who speak are mute. Those who are mute are anguished. Those who are anguished burn. Those who burn degenerate—that is to say, they are enmeshed in dwelling on ‘pleasant and unpleasant phenomena.’[F.8.b] Even though there is nothing whatsoever present in them, perceptions are bound together through the flow of perceptions, and perceptions flow through the binding together of perceptions. Therefore, they are said to be ‘bound by perception.’ This basis that has never come into being is the basis of desire, hatred, anger, and ignorance. Therefore, through thinking, conceptualizing, discriminating, and analyzing in terms of false imputations, unexcelled, perfect, and complete awakening will not be swiftly attained. In that way, Kāśyapa, imputations are the basis of craving. Why are they called the basis of craving? It is because there is nothing whatsoever known as craving, there is nothing in it that craves, nor is there anything craved for. Nonetheless, so-called ‘craving’ is an obsessive fixation; to crave is to stain space. Those who stain space incur a blemish in that they are blemished by self, other, virtue, and nonvirtue. Kāśyapa, that being so, that which is conceived in terms of nonexistent phenomena is nonexistent. Those who conceive nonexistent things as existent construe awakening as existent. Those who construe awakening as existent have a concept of self. Those who have a concept of self should not be called bodhisattvas. Why is it said that they have a concept of self? It is because concepts are not observed. There is no one possessing concepts where concepts are not observed. Therefore, this is what is called ‘possessing a concept of self.’ The so-called ‘concept of self’ is a synonym for the basis of falsehood. Nonetheless, the perfection of beings is the perfection of awakening. What then is awakening? It is the perfection of that which is an illusion. What then is an illusion? It is to conceive and to speak of a ‘great being’ and [F.9.a]to conceive and to speak of a ‘great life-force.’ Those which are concepts and dwelling on concepts are nonconcepts and dwelling on nonconcepts. Nonconcepts and dwelling on nonconcepts are intoxicating. To be intoxicated is to suffer and course in suffering. Those who suffer and course in suffering are taught by the Thus-Gone One as ‘coursing in and dwelling on speech.’ Why is it said that they course in and dwell on speech? It is because of excessive mental activity. Those who have mental engagement have self-grasping. Those who have self-grasping engage in action. For those who engage in action, things emphatically exist. Those for whom things emphatically exist are taught by the Thus-Gone One to express, articulate, and instantiate them. Therefore, all phenomena originate from mental engagement.
“For instance, Kāśyapa, cloud formations that appear in the sky above do not come from the east; nor do they come from the south, west, north, above, or below. They do not come from any of the cardinal directions nor any of the intermediate directions. The Thus-Gone One, understanding that they do not come from any of the ten directions, perfectly taught through his true speech, consistent with meaning, reasoning, and true reality, that ‘there is no formation in a cloud formation.’ Therefore, the absence of formation is known as ‘cloud formation.’ Why is it called a ‘cloud formation’? By virtue of being the locus of a vast configuration. What is being the locus of a vast configuration? Due to a confluence of various characteristics, the mind stream errs, thinking this is ‘the characteristic of floating.’ However, in that there is nothing whatsoever in it that is to be known as floating. Consider the idea that a cloud formation comes from the characteristic of floating. Whatever characteristic of floating there is in it is without characteristics.[F.9.b] That which is conceived as floating is not a cloud formation.
“Suppose, Kāśyapa, a person were to say to another person, ‘you should go and sit in that shade.’ And then suppose that the second person, who had a wise nature, were to say, ‘I have no interest. I am sitting here.’ The first person would then say, ‘I am not talking to you. I am talking to this shade.’ Then the wise person would say, ‘Alas, there is no shade in that shade addressed by you.’ Kāśyapa, consider how that wise person cognizes by means of each and every basis of designation. Kāśyapa, similarly the Thus-Gone One, knowing the principle of all phenomena, perfectly resounds the lion’s roar to his retinue.
“Kāśyapa, the Thus-Gone One, when he wishes, adheres to having concepts that are inconsistent with the dharmas consistent with reality, such that whatever concept beings have of self is the Thus-Gone One’s ultimate truth. Why is that? It is because the Thus-Gone One knows what the Thus-Gone One knows; that is to say, he knows that whatever concept beings have does not exist as a concept. Regarding that, the person with an immature nature who did not understand the superior allegory about the shade is in opposition to the Thus-Gone One. Therefore, I have said, ‘the world is in opposition to me; I do not dispute with the world.’39 What does ‘the world’ mean here? ‘The world’ is the world of beings. Why is it called the ‘world of beings?’ The world is just as the Thus-Gone One knows it; hence beings should be referred to as ‘worldlings.’ According to how immature ordinary people understand it, it is subject to decay, disintegration, collapse, and destruction. This term of theirs conveys that process of decay. Why is that? It is because beings who dwell in the world are subject to total annihilation.[F.10.a] Those who dwell in the world crave. Those who crave are angry. Those who are angry are deluded. Those who are deluded are impure. Those who are impure are in opposition. In opposition to whom? In opposition to the Thus-Gone One and his disciples. Those who are in opposition grasp. Those who grasp are infatuated. Those who are infatuated seek after existence. Those who seek after existence are obsessed. Those who are obsessed are addicted. Those who are addicted do not have few desires. Those who do not have few desires are overly active. Those who are overly active have strong desire. Those with strong desire create latent propensities towards the desire realm, and also towards the form realm and formless realm. Those who are fixated on latent propensities continue to create latent propensities. Those who continue to create latent propensities create their continuity and become immersed in their flow. Those who create their continuity and become immersed in their flow careen toward death. Those who careen toward death do not pass beyond suffering. Those who do not pass beyond suffering go to unfavorable destinations. All those who travel to unfavorable destinations end up in hell.
“Kāśyapa, that being so, such connections are formed through unfortunate bonds, and they will not come undone through anger and strife or through disintegration. That which does not come undone through disintegration is not fabricated as a concept of self. Those who do not conceptualize concepts of self pulverize and destroy ‘I’ and ‘mine.’ Why ‘I’ and ‘mine’? It is because through clinging to falsehoods [F.10.b]one performs actions based on various kinds of concepts. Those who perform actions based on various kinds of concepts cling to self, thinking ‘I.’ Why is that called ‘mine’? Covetousness, possessiveness, and desire drive one toward social distractions, destroy one’s stock of ethical discipline, produce ill will toward others, make one overwhelmed with anger, and, further, make one proud, causing them to take possession of raw grain,40 accept it, hoard it, and make use of it. Therefore, that is called ‘mine.’ Those who construe ‘mine’ wander. Those who wander are deluded. Those who are deluded are hostile. Those who are hostile revile. Those who revile consume. Those who consume burn. Those who burn have strong attachment. Through the attachment of desire, they construe ‘mine’ with concepts of woman, man, and life-force. Therefore, that is called ‘mine.’ Alternatively, it means that self is called ‘an unpleasant expression’ in that one is immature on account of self. The way of the immature is to create latent propensities and, therefore, refer to ‘mine.’
“Kāśyapa, in this way, those who, without having heard this, commit to awakening or commit to the conduct of a bodhisattva are committing to that conduct. Kāśyapa, in such conduct of a bodhisattva there is no conduct whatsoever. Therefore, it is called ‘the conduct of a bodhisattva.’ Kāśyapa, there is a time when the conduct of some bodhisattvas is perfected, completed, consolidated, purified, completely purified, totally purified, and completely developed. Then, they will teach the Dharma. These Dharma teachings are to be construed as spacelike, not like a physical heap. They will teach the great Dharma to those who are suitable,[F.11.a] not to those who are unsuitable; to those who are virtuous, not to those set on evil; to those who are ethical, not to those who are unethical. You should take up these Dharma teachings. Take up these Dharma teachings in such a way that you have no clinging to Dharma! Why is that? It is because they are the supreme speech of the Thus-Gone One. Through these supreme Dharma teachings, I shall respond to questions posed on behalf of beings who are receptive.41 What are the supreme Dharma teachings here? They are the absence of any concept of Dharma. In those, Kāśyapa, bodhisattvas will be endowed with ethical discipline from the very beginning. Those with a sense of remorse will not commit acts entailing immediate retribution, nor will they bother bhikṣuṇīs, nor will they mingle in households. They will not take life, steal, engage in sexual misconduct, lie, speak divisively, speak harshly, speak frivolously, be covetous, have will-ill, or have wrong views. They will neither wish to harm themselves nor others. They will neither lust after sexual union nor its pleasure. They will not tell others about gambling for stakes, and they will not engage in it themselves. They will not have sex with paṇḍakas, and they will not keep the company of prostitutes, widows, or beautiful young women. They will not mingle with bird catchers, fishermen, deer hunters, killers, or outcasts. They will not have sex with the wives of others. They will not cavort or argue with drunkards. They will abandon all these just as they would abandon dogs and outcasts.[F.11.b] Not even a single confused thought will arise in those who have abandoned these. That being so, with their minds steeped in love, they are to abandon twenty things. What are these twenty? They are as follows: (1) to forsake women, (2) to neither fraternize42 nor argue43 with anyone, and to not respond when provoked, (3) to not be disrespectful toward their parents, (4) to not be disrespectful toward the Buddha, the Dharma, and the Saṅgha, (5) until all twenty are complete, to not teach the Dharma to an audience of women and only teach the Dharma when staying in the company of men, (6) to not under any circumstances travel in the company of bhikṣuṇīs, (7) to not answer questions posed by bhikṣuṇīs, (8) to not petition women to write, (9) to not give without being requested, (10) to not take anything away with them when invited to a meal at the home of relatives, (11) to not stay in the presence of women even for an instant with a mind infatuated by desire, (12) to not rely44 on fellow countrymen under any circumstances when staying alone in the wilderness, (13) to not show deference45 in turn under any circumstances when a bhikṣuṇī shows deference,46 (14) to not under any circumstances wear robes offered by bhikṣuṇīs, with the sole exception of when given as a Dharma gift47 during Dharma teachings amidst the fourfold Saṅgha. In that case, the robes are to be accepted after being mentally transformed with a firm resolve, and without acknowledging the bhikṣuṇīs. The robes given by the bhikṣuṇīs are also not to be worn under any circumstances in which they are listening to the Dharma;48 (15) to not accept an invitation to a meal by a bhikṣuṇī under any circumstances, even when sick,49 let alone when well and free of illness, (16) to not accept under any circumstances an invitation by a widow to a meal without the Saṅgha, (17) to not under any circumstances enter the rainy-season retreat residence of bhikṣuṇīs,[F.12.a] (18) to not under any circumstances fall under the power of a bhikṣuṇī, such that when called by a bhikṣuṇī one would leave that place with hands folded and head lowered, (19) to remain still, covering the face with the palms, and to not move the legs if a bhikṣuṇī approaches to bow at one’s feet when teaching the Dharma—a superior person should not be heroic physically, but mentally by focusing the mind one-pointedly, (20) to not give rise under any circumstances to desirous mental states toward any object and to not give rise under any circumstances to angry mental states toward any object. For the sake of omniscience, one should firmly commit to these things and, having heard these teachings, one should strive in diligently practicing them.
“Kāśyapa, if sons or daughters of noble family who have genuinely set out on the vehicle of the bodhisattvas do not diligently practice these teachings immediately after hearing them, they will not be able to awaken to unexcelled, perfect, and complete awakening perfectly and completely. Why is that? Kāśyapa, it is because with diligence unexcelled, perfect, and complete awakening is attained, whereas without it, it is not. Kāśyapa, if unexcelled, perfect, and complete awakening could be obtained without diligence, rabbits and cats would also perfectly and completely awaken to unexcelled, perfect, and complete awakening. Why is that? Kāśyapa, this is because if it were the case that those who have no diligence could attain unexcelled, perfect, and complete awakening, then even words would lead one to awaken to unexcelled, perfect, and complete awakening perfectly and completely. Thus, it would be reasonable that an incalculable number of beings would awaken by saying, ‘May I become awakened.’ Kāśyapa, beings who properly practice that conduct in that way for just one day are rare, let alone those who do so for an eon, or one hundred thousand eons.[F.12.b] This is why it is rare for the blessed buddhas to appear.
“Kāśyapa, suppose that one among all the beings of the trichiliocosm were to repeat for the sake of awakening, ‘I will become awakened,’ ‘I will become awakened,’ for one eon, one hundred eons, or one hundred million eons. And suppose all the other beings were to gather around that one being and repeat, ‘I will become awakened,’ ‘I will become awakened.’ Through that repetition they would run out of breath before their speech acts were finished. Kāśyapa, through only such speech acts it is not easy to even bring about the ripening of the bodhisattva’s initial resolve, let alone their perfect and complete awakening to unexcelled, perfect, and complete awakening. That would be impossible. There will be a time and age, Kāśyapa, after I have passed, and after you too have passed, when even the devas have little pleasure. Then, many beings, upon hearing praise of me, will give rise to the resolve set on unexcelled, perfect, and complete awakening. Among them, most bhikṣus who have given rise to the resolve set on awakening will adhere to twenty things. What are those twenty? (1) They will cavort with bhikṣuṇīs, (2) they will eat impure food, (3) they will crave food,50 and (4) they will eat the food prepared by bhikṣuṇīs.51 Kāśyapa, at that time bhikṣus who live either in the wilderness or in the village will dwell with bhikṣuṇīs reciting the Dharma together with them, just as today learned bhikṣus who live either in the wilderness or in the village dwell reciting the Dharma. They will have many lustful thoughts, but not a single one about the Dharma.[F.13.a] The bhikṣuṇīs too will have many lustful thoughts, but very few about the Dharma.
Kāśyapa, consider how many who, having obtained the name ‘bodhisattva,’ will take up the path that leads to the great abyss of bad migrations. That being the case, Kāśyapa, at that time they will be distracted by phenomenal characteristics, such that when they see one another, they will burn with desire. Through moving their lips, they will make their needs understood. They will meet, become intimate, and secure private locations. Initially, they will bow down to the teacher. Then, they will give up marriage plans,52 call each other by name, and settle in a household. Or they will show ‘the great way’ and then the way to a guesthouse. While they come and go from it, people will ask, ‘What are you to each other?’ They will say, ‘We are close relatives,’ or, ‘She is my sister.’ They will meet in those private locations constantly on the lookout. Once they meet there, their desires will be united. With their desires united, they will join. After joining, calling each other by name, they will practice the dharma of non-celibacy. Those who rely on that which is not Dharma will have no awakening. They will not be reborn in the higher realms and will be far from nirvāṇa. They will have forsaken the Thus-Gone One. They will have thrown away the Dharma. They will have lost interest in the Saṅgha. While sitting in the assembly to one side, they will think lustful thoughts. They will have thoughts of ill will and hostility. Also, they will not be able to engage with the activities53 of a bodhisattva, consisting of the four brahma-abodes. Just as bhikṣus now cultivate the brahma-abodes, at that time their thoughts will be set on desire,[F.13.b] and they will think with ill will and hostility. In such a way, Kāśyapa, at that time, there will be evil beings present54 who are thieves and cheats. Consider, Kāśyapa, how many will transgress the limits at that time. They will slander sūtras like this after hearing them. Earlier on, they will adhere to pure ethical discipline and practice generosity, and with trust they will give rise to the resolve set on unexcelled, perfect, and complete awakening. But later, when they hear sūtras like this, they will reject them.
“Consider, Kāśyapa, the mere signs and indications of hearing sūtras like these and rejecting them. Wise upholders of the Dharma who adhere to pure ethical discipline should understand these according to how certain bhikṣus are described in the words of this sūtra and completely abandon such bhikṣus, for they will have no appreciation for the Dharma. Furthermore, Kāśyapa, at that time, in order to show off, they will teach on the conduct of a bodhisattva, and they will be negligent. Through being negligent, they will say, ‘I am superior to pratyekabuddhas and arhats!’ They will be irredeemable. They will fall into inappropriate actions, which will lead them to bad transmigrations. Moreover, Kāśyapa, at that time there will be those who adhere to wicked activities and neglect wholesome activities. When through speaking about awakening at that time, their clinging and attachment to others will increase. Kāśyapa, such things will serve as indications at that time. Also, Kāśyapa, for some a counterfeit version of the perfections will be outstanding, and they will embark on them. This too will be an indication then. Kāśyapa, at that time, they will be completely hostile toward sūtras like this, which explain things precisely as they really are. They will discard them, and thus they will incur conceptions of wrong view through sūtras like this.[F.14.a] In that way, those fools will not understand such descriptions of immorality. Kāśyapa, they will adhere to all the faults of thieves. Therefore, since they will not have seen such as their very own actions, they will be unrepentant, thinking, ‘The awakening of buddhahood is undisturbed for me,’ and thereby forsake the awakening of buddhahood.
“Furthermore, Kāśyapa, they will not act in accordance with the Saṅgha at that time. That too will be a sign. Also at that time, Kāśyapa, the majority will be ungrateful and deceptive. For how long will they be deceptive? They will be deceptive for as long as they give the teachings that were given by the Thus-Gone One. For they will further secure their sustenance through verbal deception. Furthermore, Kāśyapa, at that time55 they will not praise the prātimokṣa. They will not be restrained in speech. By not being restrained in speech, they will not be able to restrain their conduct. Thus, they will adhere to what is unsuitable and teach the Dharma to those who adhere to what is unsuitable. In that way, they will eventually lose all interest in this Dharma. That being so, gradually there will be a great many who live together with women. Leaving behind the men, they will go to the temple and, having entered the temple, they will sit together with women and speak the word of the Buddha, giving a teaching that makes themselves look like they have passed beyond suffering.
“Kāśyapa, I understand that, when the Dharma is in its final five hundred years, and afflictions too number five hundred, at that time the gates to non-Dharma for people who make no effort will be many. At that time, those who enter them will not be few, and their ethical discipline will be like that of a householder. Kāśyapa, such are the things that will happen at that time.[F.14.b] Those who wish to pursue benefit and awakening then should not associate with bhikṣuṇīs. They should not live in those ways. All associations should be relinquished in every respect, and no association should be formed. All worldly possessions should be relinquished in every respect, and one should rely on alms. All attachment to clothing should be relinquished, and rags from a dust-heap should be worn. Every kind of roof and bedding should be relinquished in every respect, and one should resort to shores, the wilderness, flat stones, and tree trunks. All medicine and provisions should be relinquished, and one should rely on voided urine.56 Recognizing all beings have been one’s close relatives in the past, one should be steeped in love for them and be tolerant, relinquishing in every respect abuse, beating, and torment. The households of relatives and alms givers should be relinquished in every respect, and one should rely on one’s self-sufficiency. One should not associate with householders. Therefore, as it has been said, one should act in accordance with the prātimokṣa just as it is taught. Kāśyapa, those who think in opposition to the prātimokṣa think in opposition to the powers and fearlessnesses of the Buddha. Those who think in opposition to the powers and fearlessnesses of the Buddha think in opposition to the awakening of the blessed buddhas of past, present, and future. As for the maturation of that thinking, the painful sensations experienced in the hells by all the beings of the trichiliocosm do not compare to even a fraction of the painful sensation experienced by them. It does not compare to even a hundredth of the painful sensation experienced by them. It does not compare to even a thousandth, a hundred-thousandth part, even a hundred-thousand-millionth part; it does not permit any calculation, or reckoning in fraction, or computation, or analogy. Those who desire to abandon such suffering and unhappiness as these should stay more than a thousand leagues away from bhikṣus whose conduct is like that.[F.15.a] Even the sound of their recitations should be completely abandoned, let alone seeing them and learning from them, for those too should be completely abandoned. Only a single thing should be relied57 upon. What is this single thing? It is that all phenomena lack existence. When also the self is realized to be like that, they will come to accept that all phenomena lack existence. Then they will not associate with, approach, or revere people like that. They should also rely upon two things. What are these two? They should neither seek after the reality of all phenomena’s absence of existence nor give rise to the mind that seeks it. How should it be sought after then? It should be sought after in such a way that those two are not observed. By virtue of not observing those, the mind that does not observe also does not arise. Since it would be a wrong view otherwise, they should follow the conduct of the bodhisattva with a mind free of all three realms. Further, they should follow the conduct of a bodhisattva with a mentality free of any characteristics. As the conduct of a bodhisattva is this, this is what will be taught to them at that time. Those who renounce with abandon upon hearing such teachings in this will please the thus-gone one Maitreya. Neither displeased nor disappointed, he will say, ‘Amazing! We are free from the fetters of Māra! Amazing! We are free from the causes that lead to bad migrations. Amazing! How delightful!’ Kāśyapa, all those at that time who will hear sūtras like this and not become frightened, afraid, or terrified, and thereby come to behold me and gain the intelligence of retention are known to the Thus-Gone One. For they will all protect my Dharma.
“Kāśyapa, suppose the sons of a rich householder [F.15.b]with great wealth and prosperity were to see as little as a clay vase from among their father’s possessions. As soon as they see it, they form the thought about their father’s possessions, ‘This is mine.’ And then, at some other time, after the passing of their father, when the wealth is depleted, they keep the clay vase in their presence or in some other suitable location. Likewise, Kāśyapa, at that time, a similar thought will arise in the minds of those bhikṣus who have heard sūtras like this. They will think, ‘These sūtras have been spoken in the elegant and captivating voice of the Thus-Gone One.’ But some bhikṣus upon hearing sūtras such as this will forsake them. The bhikṣus who uphold the Dharma will think, ‘These sūtras have been spoken by the Thus-Gone One.’ Those who criticize and condemn them will be few and will be feeble. To conceal these sūtras from them, the upholders will keep it day and night. That being so, Kāśyapa, the final ones who protect the thus-gone one Maitreya’s and my city of Dharma will be few. I see them now. They will be the antidote to the critics. They will be performing a great act of generosity.
“Amazing! Those sons of noble family who hear Dharma teachings like these and earnestly practice them precisely as taught58 will be in the thus-gone one Maitreya’s first assembly,59 practice pure conduct, and observe correct view. Those beings will uphold the city of the Dharma. Kāśyapa, I have not seen a single being among them who has displeased me. That would be impossible. For in the future, during the final five hundred years, they will not abandon sūtras like this upon hearing them, but instead receive, retain, and recite them. Those who see me and revere me today will in the future, during the final five hundred years,[F.16.a] receive, take up, and memorize sūtras like this. What need is there for me to congratulate them since they themselves will attain omniscient wisdom. They will please me when they remember me, and say, ‘Amazing! Śākyamuni, benefit us with the supreme benefit!’ Therefore, Kāśyapa, train in this Dharma teaching! If you train in this Dharma teaching, whatever you wish for will not be difficult to obtain.”
Then, the Venerable Kāśyapa said to the Blessed One, “Blessed One, what should I search for? Blessed One, I have no hope. Blessed One, I have fallen away from unexcelled, perfect, and complete awakening. Blessed One, if I at some point were endowed with omniscient wisdom, I would be very pleased indeed. However, Blessed One, I hold unexcelled, perfect, and complete awakening to be amazing. Blessed One, it would be difficult for me to obtain unexcelled, perfect, and complete awakening.”
The Blessed One then replied to the Venerable Mahākāśyapa, “Kāśyapa, I am not speaking about you. Rather, I am using you to speak to them. When I do so, saying, ‘You will swiftly awaken to unexcelled, perfect, and complete awakening,’ they will have no doubts. You, by contrast, are suspicious. Furthermore, Kāśyapa, all those beings who are thirsty for the Dharma and seek the Dharma will, after eventually perfectly awakening to unexcelled, perfect, and complete awakening, teach the Dharma to motivate all other seekers.[F.16.b]
“Kāśyapa, bodhisattvas should be endowed with four things.60 What are these four? Bodhisattvas should set out with diligence. Why is ‘diligence’ called ‘diligence’? It is because it is that which leads one to not seek form, sensation, perception, formation, or consciousness, and to seek instead the undefiled dharmas. Regarding that, what are ‘undefiled dharmas’? They are that which has no earth element or the expression of that, and no water, fire, and wind elements, or the expression of those. Any and all expressions for anything are imputed, and all imputed dharmas are false. That being so, bodhisattvas should adopt the essence of the nonexistence of the imputed.”
Kāśyapa asked, “Blessed One, imputed dharmas being false, someone might ask, ‘if imputed dharmas are false, would not the term ‘Buddha’ also be false by virtue of being an imputed expression?’ Blessed One, how would I respond to that? I would not want to denigrate the thus-gone ones, the worthy ones, the completely perfect buddhas.”
The Blessed One then said to venerable Mahākāśyapa, “Kāśyapa, in the future, bhikṣus who do not cultivate their bodies, minds, ethical discipline, and wisdom will appear. Not understanding the meaning of this teaching, they will treat it with contempt. They will be brazen in their ill will and talk. They will not accept, understand, retain, or recite sūtras like this. Why is that? It is because they will think of them in terms of the arising of form, sensation, perception, formation, and consciousness—[F.17.a] as such, sūtras like this would be imputed dharmas. Those bhikṣus who appear at that time will adhere precisely to how form, sensation, perception, formation, and consciousness arise. What use then would the ultimate have for such householders and bhikṣus who appear at that time?
“For instance, Kāśyapa, a blind person wearing a garland of gold does not recognize it as such. Similarly, Kāśyapa, at that time those bhikṣus will not uphold sūtras like this even by reciting them upon hearing them; let alone engage with them by bringing their ultimate meaning to mind.
“Kāśyapa, consider a man who is threatening a boy or a girl. For however long they hear the name of that man being called, they will tremble, frightened and scared. In the same way, Kāśyapa, at that time when those bhikṣus are extolled according to how things really are by sūtras like this they will recognize their fault and, understanding that they are wrapped in monastic robes, they will tremble, frightened and scared.
“For instance, Kāśyapa, if a monkey is tied up in front of a cat, he will turn his face away, not being able to look at it. Similarly, Kāśyapa, when those bhikṣus hear sūtras like this one, they will turn their backs and never face it.
“For instance, Kāśyapa, a fox fleeing from a dog darts to a charnel ground, into darkness, or into a hiding place. Similarly, Kāśyapa, when those bhikṣus hear sūtras like this, they will run away with the speed of a fox. In that, the ‘speed of the fox’ refers to those who have become faulty in their ethical discipline, forsaking sūtras like this when they hear them.
“Kāśyapa, just like the fox darting to a charnel ground, at that time, those bhikṣus will dart to households after hearing sūtras like this;[F.17.b] they will dart to desire; they will dart to women; they will dart to quarrels and arguments; they will dart to gatherings; they will dart to the business of healing; they will become warriors of the king and, while staying there, they will become influential, but their ethical discipline will be faulty—all that would mean going to their own charnel ground.
“Kāśyapa, just like the fox darting into the darkness, at that time, those bhikṣus will dart to bad rebirths when they die. This is explained as their darting into the darkness.
“Kāśyapa, just like the fox darting into a hiding place, at that time, those bhikṣus will dart to the terrible hell of slaying razor blades and sword-leafed trees or to the terrible hell of impaling sticks. This is explained as a ‘fox transmigration.’
“Kāśyapa, bhikṣus endowed with ‘fox qualities’ are incapable of retaining or understanding sūtras like this. Having belittled and abandoned them, they will be primed to fall into the lower realms or plummet into the hells upon the disintegration of their bodies at death.
“Kāśyapa, if some bhikṣus claim, ‘If imputed phenomena are false, then uttering “The Thus-Gone One” would also be to be imputed, and hence false,’ the wise bhikṣu should reply to them as follows, ‘Venerable ones, what would you say is the basis of a thus-gone one, emptiness or the imputed?’ If they reply, ‘the imputed,’ the wise bhikṣu should say, ‘Well then, you would be a buddha. Why is that? Because it is also an imputed term of yours.’ If they reply, ‘emptiness,’ the wise bhikṣu should say,[F.18.a] ‘Well then, you must not express it. Why is that? Because emptiness is inexpressible, and one would be imputing emptiness. Only the emptiness that is not empty of “self,” “mine,” or “other” should be called “emptiness.” ’
“Furthermore, the wise bhikṣu should ask those bhikṣus, ‘Do you consider all phenomena to be empty?’ If they say they do not consider phenomena to be empty, he should say, ‘Venerable ones, you have veered very far from the śramaṇa Śākyamuni’s children. Why is that? It is because the Blessed One spoke about emptiness, not about self, other, life-force, or person.’ If they say, ‘all phenomena are empty; I accept emptiness,’ the wise bhikṣu should say, ‘Venerable ones, if all phenomena are empty, let alone the thus-gone ones, the worthy ones, the completely perfect buddhas. Venerable ones, are the eyes the Thus-Gone One? Are the nose, ears, tongue, body, and mind the Thus-Gone One?’ If they say, ‘The eyes are the Thus-Gone One. The nose, ears, tongue, body, and mind are the Thus-Gone One,’ the wise bhikṣu should reply, ‘Then, the venerable ones are also the Thus-Gone One.’ If they say, ‘The eyes are not the Thus-Gone One, nor are the rest up to mind,’ the wise bhikṣu should reply, ‘In that case, the eyes are imputed, as those are not the Thus-Gone One. The rest up to the mind are imputed—those are not the Thus-Gone One. Venerable ones, that being so, if you say, “The Thus-Gone One is not imputed,” what would we accomplish on that ground?’ If they say, ‘The eyes are not the Thus-Gone One, and the Thus-Gone One also is nothing other than the eyes.[F.18.b] The rest up to the mind is not the Thus-Gone One, and the Thus-Gone One is nothing other than the rest up to the mind,’ the wise bhikṣu should say, ‘The Thus-Gone One spoke about twelve sense fields. They are from the eye and the form sense field up to the mind and mental object sense field. Venerable ones, if these are simply beings or imputed as beings, would the eye or the rest up to the mind be the Thus-Gone One?’ If they reply, ‘The eye is the Thus-Gone One, and the rest up to the mind are the Thus-Gone One,’ the wise bhikṣu should say, ‘Well then, all beings would also be buddhas. And all the land, all the mountains, all the fields, and all that is included in existence would be buddhas.’ If they reply, ‘The eye is not the Thus-Gone One, and the rest up to the mind are not the Thus-Gone One,’ the wise bhikṣu should say, ‘The teachings of the Thus-Gone One about Dharma and what is not Dharma are these.’ If they reply, ‘Form or the rest up to mental objects are not the Thus-Gone One,’ the wise bhikṣu should ask, ‘Venerable ones, ‘Is that which is not Dharma the Thus-Gone One?’ If they reply, ‘That which is not Dharma is the Thus-Gone One,’ the wise bhikṣu should say, ‘Well then, all the beings who do not honor their fathers, honor their mothers, respect śramaṇas, respect brahmins, care for family heads, kill, steal, engage in sexual misconduct out of desire, lie, engage in divisive talk, engage in harsh talk, engage in idle talk, are covetous, have ill will, have wrong views, and bring together saṃsāra,[F.19.a] all of them would be the Thus-Gone One.’ If they reply, ‘That which is not Dharma is not the Thus-Gone One,’ the wise bhikṣu should say, ‘That’s why the Thus-Gone One is neither Dharma nor that which is not Dharma. What is not Dharma is not non-Dharma either. There is no imputation regarding that. Venerable ones, that being so, is it said that the Thus-Gone One is not imputed?’
“Kāśyapa, that being so, those foolish people should be subjugated from time to time in accordance with the Dharma. Kāśyapa, regarding that which emerges in accordance with the Dharma, I have not seen anyone in the world with its devas, māras, and brahmās that can speak in accordance with the Dharma. Instead, they go around slandering the teaching of emptiness, speaking with anger, hatred, ignorance, intolerance, and ill will. Kāśyapa, that being so, you should retain sūtras like this. There will be a time when some bhikṣus will not accept such sūtras. They will be called three names. What are those three? They are proponents of nihilism and nonexistence, holders of the nonexistence of aggregates, and those who are disrespectful. Hence, Kāśyapa, at that time they will relinquish sūtras of this kind. Kāśyapa, consider how in this way they will not honor the Thus-Gone One and the Dharma at that time and how, because of not honoring the Thus-Gone One and the Dharma, the designations for Saṅgha will be discarded. They will rely on other labels and designations. Even though they will teach others saying the words ‘Buddha’ and ‘Dharma,’ how could they know how the Buddha is to be viewed? Even though they will say the words ‘Buddha’ and ‘Dharma,’ they will not know any of the Dharma taught by the Thus-Gone One.[F.19.b] They will talk about four pairs of superior beings or eight kinds of superior beings while merely knowing the expression ‘disciples of the Blessed One.’ But they will not understand the name or the meaning of that in terms of any virtue. They will not know the meaning of that. They will relinquish the Dharma for the sake of food, clothing, shelter, medicine, and necessities. Hence, bodhisattvas should apply effort to cause others to comprehend sūtras like this, and they themselves should engage in and uphold them. Why is that? It is because they will protect the city of the Dharma at that later time. Teachings like this will be gone in ninety-one eons.
“Kāśyapa, I clearly see that in the past a thus-gone one called Peaceful caused bodhisattvas to fully mature and, for the welfare of the world, lived for eighty-four thousand eons. Kāśyapa, I clearly see that in the past a thus-gone one called Stainless lived for two-hundred million eons, and throughout those two-hundred million eons he practiced the bodhisattva conduct and eventually awakened to unexcelled, perfect, and complete awakening. Kāśyapa, consider how much hardship those thus-gone ones underwent to benefit beings. When such a degenerate eon as this is coming to a close, I shall not complain. Kāśyapa, it would be truly amazing if so much as a single being were to understand my Dharma and all the rest were not to consider rushing towards me, holding a club in one hand and a knife in the other! Why is that? Kāśyapa, it is because this is the Dharma of a supreme person, and it is difficult to understand that all conditioned phenomena are unconditioned.[F.20.a] Whether it is a belief in self, other, life force, person, the elements, the complete reliance on aggregates, belief in ethical discipline, the Buddha, the Dharma, the Saṅgha, nirvāṇa, or that some have attained nirvāṇa, the Thus-Gone One understands all of them to be wrong views. Why is that? Kāśyapa, it is because the Thus-Gone One neither conceptualizes nor objectifies nirvāṇa. Kāśyapa, the Thus-Gone One understands as wrong all the views of those who conceptualize or objectify nirvāṇa. Those who hold wrong views are called ignorant. Those who are ignorant are impaired. Those who are impaired are immature. What is the use of the awakening of a buddha for those who are immature? They are even distant from rebirth in the heaven realms.
“Kāśyapa, in the future, there will be bhikṣus who will live twenty, forty, fifty, sixty, seventy, eighty, ninety, a hundred years of age. They will be overcome by old age. They will be adorned with Dharma robes. They will have their heads shaved. They will be disfigured. They will be old. They will be among the elders. They will be foolish. They will be decrepit. Their radiance will be dimmed. They will devote themselves to wrong ways of life.61 At the time of death, overcome by desire for sin, they will live as they please according to permissive Dharmas. They will express their understanding through three points. What are these three? They will either do it through demonstrating modes of conduct, observing their conduct, or lifting their fingers.62 Through those three they will express their understanding. They will fall into extreme arrogance.[F.20.b] At the time of death, they will face the time of death with a mind of regret. After their bodies decay at death, they will fall into the lower realms and be reborn in the hells. Therefore, Kāśyapa, you should believe this and take it to heart.
“By all means I shall be your spiritual friend, benefit you, and have compassion for you. It is as follows: having the root of wandering while being bound, in the future you shall not regret. Kāśyapa, I do not provide the opportunity to go forth to those with a belief in self, nor do I provide the opportunity to go forth to those with a belief in other, life force, and person. Those who go forth in this teaching without having been provided the opportunity are thieves that indulge in the gifts of devotees—they do not possess the ethical discipline of genuine bhikṣus. Kāśyapa, it is easy for a person to spend up to six days without eating. Not so is going forth under this teaching for those who indulge in the gifts of devotees with a belief in self, other, person, the elements, up to nirvāṇa. Therein, bodhisattvas should not believe in self, other, person, elements, or nirvāṇa and should exert themselves in teaching the Dharma for the sake of abandoning all those views. Kāśyapa, I have entrusted sūtras like this to such supreme persons. Why is that? It is because they wish to become exactly like me. Those who wish to become like that are those who communicate like me. Those who communicate by virtue of me should exhort me.”
Then, the Blessed One spoke these verses:[F.21.a]
The Chapter of the Teaching on the Threefold Restraint is the first chapter of the Heap of Jewels collection (Skt. Ratnakūṭa). Amidst an extraordinary scenario described in a long narrative frame, the Buddha is teaching at Vulture Peak Mountain when Mahākāśyapa asks questions pertinent to those seeking awakening. The Buddha’s response is to give a teaching on the absence of self, explaining that conceptualizing the dharmas of the buddhas amounts to self-grasping. This discussion about the absence of self establishes a philosophical foundation for the remainder of the sūtra, which mostly centers on the principles of ethical discipline. Describing practices to be adopted or abandoned, along with predictions about the Dharma’s future decline, the Buddha addresses both bhikṣus and householder bodhisattvas with lists that cover different levels on the bodhisattva path. The Chapter of the Teaching on the Threefold Restraint exemplifies in this way the focus on bodhisattva ethics that some scholars have identified as the unifying thread among the different texts contained in the Heap of Jewels collection.
This publication was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The text was translated, edited, and introduced by the 84000 translation team. Ana Cristina Lopes produced the translation and wrote the introduction, with James Gentry contributing to the translation. Rory Lindsay edited the translation and the introduction, and Dawn Collins copyedited the text. Sameer Dhingra was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Zhu Yuanhua and Zhang Chunjing.
The Chapter of the Teaching on the Threefold Restraint1 is the first chapter of the Heap of Jewels (Skt. Ratnakūṭa) collection.2 The chapter begins while the Buddha is teaching at Vulture Peak Mountain and Mahākāśyapa asks questions about achieving complete awakening. This prompts the Buddha to discuss the absence of self, setting the philosophical foundation for the rest of the sūtra. The chapter then turns to ethical discipline, outlining practices for both monastic and lay bodhisattvas, and includes predictions about the future decline of the Dharma. This emphasis on bodhisattva ethics is a common thread throughout the Heap of Jewels.
The Heap of Jewels is an early collection of forty-nine texts that is found in both the Tibetan Kangyur and the Chinese Tripitaka. Individual texts from this collection were translated into Chinese as early as the second century,3 but it is only later that the Heap of Jewels would appear as such in the Chinese and Tibetan canons. Scholars tend to agree that the collection can be traced to the renowned South Indian translator Bodhiruci (d. 727), who compiled the Chinese version of the Heap of Jewels at the beginning of the eighth century.4 In this compilation, Bodhiruci utilized twenty-three existing translations, retranslated fifteen texts, and translated eleven texts.5 The Tibetan version of this collection apparently follows the Chinese arrangements, leading scholars to hypothesize that it was modeled on Bodhiruci’s compilation,6 with some texts being directly translated from Chinese.7
The collection’s pre-Bodhiruci history remains unclear. It is noteworthy that most early Indian sources cite individual works independently, rather than as parts of a larger collection.8 When the term Heap of Jewels appears in early works, it typically refers to a single text of the collection—now known as the Kāśyapaparivarta—rather than the entire collection.9 Evidence suggests, however, that some form of the Heap of Jewels collection could have existed before the time of Bodhiruci in India or Central Asia.
The Heap of Jewels is heterogeneous, containing various types of Buddhist texts. It includes Foundational Vehicle texts, portions of the vinaya, jātakas, prajñāpāramitā texts, pure land texts, and dhāraṇīs. In her classic article about this collection, Priscilla Pedersen notes how some scholars see unity in terms of Great Vehicle themes throughout the collection, while others see it as too diverse to possess any genuine cohesion. For Pedersen, this very diversity might suggest that the compilers intended to create a representative sampling of Buddhist scripture.
Urich Pagel’s analysis of the Heap of Jewels indicates that the sūtras included in the collection present diverse perspectives on lay and monastic ideals. Some texts assert that the bodhisattva path requires a monastic environment, while others place it firmly within reach of lay practitioners. In his view, both positions are advocated with equal conviction throughout the collection. Pagel also mentions that this focus on the bodhisattva path led scholars like Friedrich Weller and Nancy Schuster to identify bodhisattva ethics as the unifying thread among the forty-nine texts.10 The Chapter of the Teaching on the Threefold Restraint perfectly exemplifies this focus on bodhisattva ethics, centering on the principles of ethical discipline. Pagel classifies this sūtra as part of the category of sūtras in the Heap of Jewels “that propound the monastic environment as the preferable setting for a bodhisattva’s training,” which is at least partially true, since approximately two thirds of the sūtra is addressed to bhikṣus. However, the text also dedicates a significant portion to instruction for householder bodhisattvas, and this stands out as one of its defining characteristics.11
Interestingly, the term we render as “restraint” (sdom pa) in the title of this sūtra, which is often also translated as “vow,” only appears three times in the body of text, once in a negative context describing vows forsaken by bhikṣus and twice as vows that will be restored and purified. Thus, the precise meaning of sdom pa gsum (Skt. trisaṃvara) in the title remains elusive within the text itself. This expression should not be confused with the common “three vows” framework of Tibetan Buddhism, which derives from the tantric tradition and refers to the vows of śrāvakas, bodhisattvas, and tantric adepts.12 In his study of three-vow theories in Tibetan Buddhism, Sobisch discusses several other interpretations of a threefold set of vows known to Tibetan authors and found in Indian literature. In the Abhidharmakośa, for instance, the three vows refer to (1) the pratimokṣa vows associated with the desire realm, (2) the vows of the form realm, and (3) the uncontaminated vows maintained by noble beings who have transcended the three realms. In the Vinaya tradition, they may refer to (1) upāsakas, (2) śrāmaṇeras, and (3) bhikṣus. Sobisch also mentions alternative threefold classifications such as the body, speech, and mind vows from The Śrāvakapiṭaka, and the three from the Great Vehicle tradition: refraining from wrong behavior, gathering virtuous factors, and establishing benefit for beings.13 The Chapter of the Teaching on the Threefold Restraint can be viewed through those different classificatory lenses, as it contains elements that align with several different categories. However, no single classification can be definitively established as the most applicable.
Nonetheless, it could be speculated that The Chapter of the Teaching on the Threefold Restraint reflects most closely the three-vows system found in the Vinaya, though not entirely and in reverse order. The sūtra first addresses rules and advice for bhikṣus, then presents philosophical points regarding the general category of śramaṇas and brahmins14—teachings that could be seen as paralleling guidance on view and conduct for monastics in training (śrāmaṇeras)—then it concludes with instructions for householder bodhisattvas, a clear reference to upāsakas. This structure appears to invert the traditional presentation of these three categories of the followers of the Buddha.
The Chapter of the Teaching on the Threefold Restraint can be divided into six sections: (1) the narrative frame, (2) teachings on the absence of self, (3) advice on ethical discipline and cautionary predictions for bhikṣus, (4) a short interlude about on the right view and conduct of śramaṇas and brahmins, (5) advice for householder bodhisattvas, and (6) the conclusion.
The first section of the sūtra consists of a long narrative frame that unfolds over twelve folio-sides. This constitutes one of the longest narrative openings among the Great Vehicle sūtras.
This section opens with a detailed description of Vulture Peak Mountain, the most common setting for the Buddha’s teachings in the Heap of Jewels collection. The mountain, where the sūtra’s teachings take place, is portrayed through its diverse inhabitants and natural features. The text describes various semidivine beings dwelling there—including kinnaras, kiṃpuruṣas, yakṣas, and rākṣasas—alongside packs of wild animals and numerous species of birds. The landscape is enriched by trees, flowers, and aquatic flowers. The narrative also depicts a remarkable natural phenomenon: a great cloud that forms at midnight, bringing forth rain with eight distinct qualities. The mountain hosts special grass of various properties, and its terrain is dotted with springs, ponds, and pools containing lotus flowers of every color.
Next follows an ornate description of a majestic sapphire lotus seat upon which the Buddha is seated cross-legged. This extraordinary seat features an indestructible vajra-like stalk, petals of pure Jambū River gold, beryl jewels, fragrant sandalwood, and emerald anthers. Spanning an ocean’s breadth, the seat draws countless divine and semi-divine beings who gather there. The Buddha is accompanied by an assembly of eight thousand bhikṣus, including several well-known figures—among them are the five companions who joined Prince Siddhārtha during his period of austerities and witnessed his first turning of the wheel of Dharma at the Deer Park. The audience also includes eight thousand bodhisattvas led by Samantabhadra and Mañjuśrī. The extensive list of bodhisattva names closely mirrors that found in The Stem Array, the final chapter of The Buddhāvataṃsakasūtra,15 providing a remarkable example of intertextuality among Great Vehicle sūtras. The assembly is completed by five hundred bhikṣuṇīs—including Mahāprajāpatī Gautamī, the Buddha’s aunt and stepmother who became the first bhikṣuṇī and later attained arhatship, and Yaśodharā, Prince Siddhārtha’s wife and the mother of their son Rāhula—along with five hundred upāsakas and five hundred upāsikās.
In this remarkable setting, the Buddha is already teaching when venerable Mahākāśyapa respectfully asks him a series of questions, setting in motion the second section of this chapter. Mahākāśyapa, who is the main interlocutor of the Buddha in the sūtra, as is the case in many other sūtras of the Heap of Jewels, asks, “What are the dharmas that beings who seek the buddhas’ qualities, powers, and fearlessnesses should adopt and abide by? What are the dharmas through which they will be ripened? What are the dharmas through which they will not regress from and obtain unexcelled, perfect, and complete awakening?” These questions lead to the Buddha’s first teaching, which centers on the absence of self. In response to Mahākāśyapa, the Buddha says that conceptualizing the dharmas of the Buddha is a departure from the dharmas of the Buddha, since “thinking about the dharmas of the Buddha is grasping at a self.” Those who think in that way “should not be said to have perfectly set out toward unexcelled, perfect, and complete awakening.”
The Buddha then refers to the conditionings of existence, alluding to the ideas contained in the teachings on dependent origination and the four truths of the noble ones. Grasping at a self, the Buddha says, leads to thought, conceptualizing, discriminating and so forth, up to taking rebirth and consequently being enmeshed in dwelling on “pleasant and unpleasant phenomena,” and being “bound by perception,” which he says is the basis of desire, hatred, anger, and ignorance. In this sequence, even awakening is said to be construed as existent and consequently having a concept of self, which leads the Buddha to state that those who think in such a way should not be called bodhisattvas. Yet the Buddha also says, “the perfection of beings is the perfection of awakening.” So awakening is “the perfection of that which is an illusion.”
This last passage serves as a direct prelude to one of the sūtra’s most well-known statements, which appears shortly afterward in the text. Explaining to Mahākāśyapa that, when he wishes, he can even accept concepts that are inconsistent with the dharmas that are consistent with reality, the Buddha quotes himself, saying, “Therefore, I have said, ‘the world is in opposition to me; I do not dispute with the world.’” As this passage seems to indicate, this statement does not originate with The Chapter of the Teaching on the Threefold Restraint. Rather it is referring to a statement that is found both in the Pāli canon, in The Saṃyuttanikāya, and in its Great Vehicle recension, The Saṃyuktāgama. In both cases, the referenced passage is a little longer.16 The passage is also cited by Buddhapālita, Bhāviveka, and Candrakīrti in their commentaries to the Mūlamadhyamakakārikā,17 and seems to have contributed to Candrakīrti’s view on conventional reality.18
This section concludes with an explanation of how concepts of “I” and “mine” perpetuate suffering through leading to clinging to falsehoods, possessiveness, social distractions, destruction of ethical discipline, and the creation of ill will and anger.
This section is the longest in the sūtra and focuses on guidelines for the bodhisattva path, addressing bhikṣus. Continuing the discussion about emptiness, it opens with the statement that in “the conduct of a bodhisattva there is no conduct whatsoever.” This seeming contradiction sets the tone for an extensive discussion about bodhisattva ethics—while specific moral practices are prescribed, they must be undertaken with the understanding that both the practitioner and the actions themselves are empty of inherent existence.
The text presents a series of lists, typically containing twenty or fewer items, that alternate between practices to abandon and those to adopt. The lists also include prophecies about the decline of the Dharma, focusing on moral decline among bhikṣus and their inappropriate relationships with bhikṣuṇīs and women in general. Throughout this section, special emphasis is placed on the crucial role of renunciation and maintaining proper practice during periods of spiritual decline. Despite its sobering predictions, the sūtra also mentions that some followers who will preserve and protect the authentic teachings, especially the teachings in this sūtra, will receive benefits for their dedication.
This section also presents a philosophical exploration of key Buddhist concepts belonging primarily to Abhidharma literature: the interplay between emptiness and imputation, the fundamental nature of the Thus-Gone One, the twelve sense fields, and the distinction between Dharma and non-Dharma. In this section, detailed dialectical responses for wise bhikṣus to use when questioned are provided.
Finally, in a dialogue between the Buddha and Mahākāśyapa, the text outlines three sets of four factors that impede spiritual progress. The first set describes conditions preventing disenchantment with saṃsāra. The second set of obstacles includes having a young and healthy body without hindrances, possessing power, being obsessed with sense pleasures, and having a mind that seeks intoxication rather than wisdom. The final set identifies four circumstances that lead to forsaking awakening: the burden of past evil deeds, actions that harm the Dharma, experiencing the results of nonvirtuous actions, and being widely praised as a teacher despite lacking genuine understanding.
This short section focuses on the nonconceptual nature of authentic conduct while warning about future decline into conceptual misunderstanding. The section opens with the Buddha telling Mahākāśyapa that there is a single Dharma that is practiced by śramaṇas and brahmins, that is, “their minds do not dwell on any phenomena.” This involves not grasping at any characteristics through the five senses or the five aggregates. Consequently, presuming or imputing awakening in terms of ethical discipline, seeking learning, or shame and embarrassment are said not to be the Dharmas practiced by śramaṇas and brahmins.
Discussing the nature of presumptuousness, this section presents the idea that all conceptual thinking is presumptuous, including concepts like I, mine, gender, liberation, becoming liberated, nirvāṇa, and even thinking about emptiness. Just as the sky does not think “I am the sky,” so too do śramaṇas and brahmins not think “I am a śramaṇa,” or “I am a brahmin.” If bhikṣus staying in isolated places conceptualize anything from “vision is impermanent” to “I shall attain peace,” they will not be practicing the conduct of a śramaṇa, since someone who conceptualizes what they see cannot have one-pointedness of mind. One-pointedness means not observing any phenomena.
This section also includes prophecies about the decline of the Dharma in terms of future misunderstandings such as, for example, teaching dreams to be truly real due to a literal interpretation of the Buddha’s similes. It says that some bhikṣus will make false claims of attainment and discuss emptiness superficially, whereas the ones who understand the essence of pure conduct will be extremely rare, fearing for their lives, suffer being slandered, and be completely forsaken.
The qualities of a bodhisattva’s stable mind and training are also described in this section. The first essential quality of a bodhisattva is to be stable in not resting the mind on any phenomenon. The nature of this stable mind involves generating extraordinary resolve and the willingness to worship countless buddhas, train for countless eons, take repeated human births, be satisfied with even one line of Dharma teaching, and endure extreme hardships for awakening. Such a stable mind will generate a lot of merit. A bodhisattva should train in this stable mind intensively while not cognizing a single instant of thought. The ultimate object of training is then said to be the stability of mind itself.
This section outlines training instructions for householder bodhisattvas. Mahākāśyapa’s question regarding the appropriate cultivation of householder bodhisattvas frames the entire section. This is answered once more through several lists that describes things to adopt, things to avoid, the results of engaging in such manners, things that can obstruct such progress, and so forth. This section provides a framework for householder practitioners, emphasizing both spiritual development and ethical conduct.
This section also describes essential attitudes householder bodhisattvas should maintain to understand impermanence and how to use wealth for spiritual purposes. These include seeing life to be as temporary as a messenger’s overnight lodging, successfully accumulating wealth for offering, not having attachment to wealth, and not planning or accumulating wealth for family members. Three qualities that make householder bodhisattvas irreversible from complete awakening are also outlined; these involve helping parents that are non-devoted, unethical, or miserly to develop devotion, ethical discipline, generosity, and so forth.
Attitudes that cause householder bodhisattvas to settle for lesser forms of awakening, such as the śrāvaka path or the pratyekabuddha path, rather than pursue complete buddhahood for the benefit of all beings are described in this section. This section also talks about the karmic relationship between certain negative actions and physical appearances in future lives. Finally, it discusses how the proper attitude and dedication can transform householder life into a path to awakening. It describes attitudes that can help the householder bodhisattva to avoid getting caught in sensual pleasures, maintain focus on awakening while living in the world, and swiftly progress toward complete awakening.
In the concluding section, Mahākāśyapa asks the Buddha what the title of this sūtra is and how it should be retained. The Buddha gives three titles under which the sūtra should be retained: The Chapter of the Teaching on the Threefold Restraint, The Statement on the Training of the Bodhisattvas, and The Recitation of All Dharmas. Then Mahākāśyapa, along with everyone else in the assembly, and the world with its devas, gandharvas, humans and nonhumans, rejoice and praise what the Buddha has said. The sūtra concludes saying that this chapter is the first of the hundred thousand chapters of the great Dharma discourse Heap of Jewels.
There is no known extant Sanskrit source text for The Chapter of the Teaching on the Threefold Restraint. According to the colophon of the Tibetan translation, the sūtra was translated, edited, and finalized by the Indian preceptors Jinamitra and Surendrabodhi, and the senior editor and translator Bandé Yeshé Dé, who were active in Tibet during the late eighth and early ninth centuries. The title of the sūtra is listed in both the Denkarma (dated to 812
[F.1.b]Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was dwelling in Rājagṛha, at Vulture Peak Mountain, the king of mountains, which was high, lofty, majestic, and broad, replete with all kinds of crops, and filled with various kinds of flowers, garlands, and incense. There, congregations of kinnaras and kiṃpuruṣas24 wandered, and many types of yakṣas, rākṣasas, and piśācas dwelled. Packs of wild animals wandered there too, that is, packs of lions,[F.2.a] tigers, elephants, rhinoceros, bears, hyenas, leopards, buffalos, antelopes, śarabhas, oxen with split blue lips, deer, sheep, and monkeys. Likewise, many hundreds of thousands of types of birds resided there, such as parrots, mynas, cuckoos, jīvaṃjīvaka birds, swans, curlews, peafowls, fowls,25 kaḍaka birds, geese, captivating swans, francolins, edanumakākadhenu birds, the bird called “dandha,” kadaruha birds, Indian peafowls, ruddy shelducks, birabata birds, supreme vajra birds, kāraṇḍa ducks, whooper swans, kukkuḥa birds, dhanapāla birds, śami birds,26 śikhaṇḍa fowls,27 wild fowls, doves, crows, eagles,28 vultures, vāntāśāka birds, tsetsala birds, golden birds, falcons, hawks, alert hawks, owls, partridges, kapītaka birds,29 paṇṭika birds, sparrows, nawa sparrows, blue jays, chukar partridges, gaggod birds, hill mynas, katamaka birds, katsarutsaka birds, kararubeka birds, and so forth. Through the power of the Buddha, harm from attachment, anger, and ignorance did not befall them. They lived there without eating each other,[F.2.b] since they perceived each other as their own parents.
Furthermore, at Vulture Peak, the king of mountains, there were many hundreds of thousands of types of trees with dense branches and lush vegetation under whose canopies, sages rested. There were pine trees, fig trees, Pipal trees, long pepper plants, lodhra tree, yellow sandal trees, myrobalan trees, malacca trees, belleric myrobalan trees, sal trees, palmyra trees, pongam trees, bayur trees, mango trees, rose apple trees, peach trees, kapittha trees, jujube tree, catechu trees, citron trees, pomegranate trees, walnut trees,30 tinduka trees, kudjaka tree, axlewood trees, chir pine trees, cardamom plants, bushes, banyan trees, coconut trees, silver date palm trees, kamala trees, flame of the forest trees, neem trees, balloon vines, niddyapilodi trees, frankincense trees, white dammar trees, hing trees, sandalwood trees, red sandalwood trees, upata trees, sakabija trees, garja trees, bigarja trees, turmeric trees, jackfruit trees, grape vines, cotton trees, parikṣatra trees, and hilastelha trees.
Many different flowers also grew on the plateaus of Vulture Peak, the king of mountains. These included mountain ebony flowers, magnolias, bignonias, sambac jasmines, royal jasmines, water lilies, yūthikā jasmines, dhanuṣkarī flower, hyacinth bean flowers, giant milkweeds gavataraṇi flower, kangsaguna flower, eḍākṣi flower, yellow jasmines, madatalika flower, and mañjūṣakas. Such were the various flowers that filled and beautified Vulture Peak, the king of mountains.
Furthermore, many aquatic flowers grew at Vulture Peak, the king of mountains, such as blue lotuses, lotuses,[F.3.a] red lotuses, white lotuses, pangkaniritaka flowers, kankarola flowers, and great kankarola flowers. Those and other flowers beautified Vulture Peak, the king of mountains.
At midnight, a great cloud would regularly amass at Vulture Peak, the king of mountains. First the devaputra rain cloud would sound. Then, a rain endowed with the eight qualities of excellent water would fall softly and gently for the duration of a cow being milked. After satisfying the surroundings of Vulture Peak, the king of mountains, the deva clouds would disperse, clearing the sky early at dawn. Then, a cool, gentle, and soothing breeze would blow. All those things would cause the beings dwelling at Vulture Peak, the king of mountains, to thrive and be refreshed and satiated.
Just as flower garlands doused with water, after they are strung by a garland maker or an apprentice, become much nicer than before, so too would fresh grass grow flexible, fragrant, green, soft, and twisted to the right at Vulture Peak, the king of mountains. With a great cloud regularly massing there at midnight, the devaputra cloud sounding, a rain endowed with the eight qualities of excellent water would fall softly and gently for the duration of a cow being milked, with the deva clouds dispersing to clear the sky early at dawn. The color of the grass there would become similar to the feathers of a peacock’s neck, its fragrance like that of jasmine, and its texture like that of kācilindika cloth,[F.3.b] such that stepping on it would give the impression of sinking four fingers deep, and lifting the feet up give the impression of being elevated31 four fingers high. One would never tire of beholding the flowers, vegetation, and fruits found there.
Moreover, at Vulture Peak, the king of mountains, there were also many springs, small and large lakes, ponds, and pools filled with fresh water. Blue, yellow, red, white, purple, and crystal-colored, fire-colored, and gold-colored lotus flowers, about the size of chariot wheels in height, grew from them. When cut, their fragrance would waft for the distance of a league throughout the four directions.
At the summit of the king of mountains, there was a great sapphire lotus seat whose stalk, like the vajra, could not be harmed by anything. It was encircled by great beryl jewels, had lush petals of stainless gold from the Jambū River, a pristine bulb of kālānusāri sandal, and anthers of precious emerald. It was as broad and vast in size as the ocean. A million asura lords supported its bulb. It was covered by various lattices made of millions of precious stones. A million nāga lords rained down perfumed water from clouds upon it. A million garuḍa lords honored it by creating designs with silk threads32 held in their beaks. A million kinnara lords looked at it with benevolence. A million mahoraga lords bowed down and revered it. A million gandharva lords worshipped it through praising and honoring it. A million deva lords rained down on it flowers, garlands, incense, perfume, aromatic powder, silk, canopies, standards, and divine banners, from divine banner clouds. A million brahmā lords bowed down and [F.4.a]revered it. A million devaputras belonging to the pure abodes paid homage to it with palms joined. A million universal monarchs, the lords of humans, saluted it with seven types of precious substances; a million ocean devas paid homage to it by rising from their seats. The light rays of a million precious jyotīrasa jewels illuminated it. A million precious merit-purified jewels beautified it. A million precious vairocana jewels rendered its bulb stainless. A million precious light-rays-of-splendor jewels rendered its majesty completely unobscured. A million precious jewels from various-treasuries limitlessly illuminated it. A million precious jambū-banner jewels stabilized it by firmly holding it fast. A million precious vajra-lion jewels arranged it so that it could not be harmed by others. A million precious sūryagarbha jewels extensively adorned it. A million precious inconceivable jewels revered it with various colors. A million precious wish-fulfilling jewels revered it with their inexhaustible arrangements.
This great lotus had sprung from the Thus-Gone One’s supramundane roots of virtue. It was attained by the resolve of bodhisattvas. It was renowned in all directions. It was free of illusory phenomena. It grew from virtuous actions. It was arrayed in the mode of reality free from afflictions. It moved by virtue of dream-like reality. It was sealed by uncompounded reality. It was unhindered. It was pervaded throughout by the dharmadhātu. And it was in harmony with the way the domain of the buddhas is expressed.
On that great lotus, whose characteristics, qualities, shape, color, and dimensions are impossible to assess even over the course of an innumerable eon, the Blessed One sat cross legged, together with a great assembly of eight-thousand bhikṣus. Among those there were [F.4.b]venerable Ājñātakauṇḍinya, venerable Aśvajit, venerable Vāṣpa, venerable Mahānāma, venerable Udāyin, venerable Yaśas, venerable Pūrṇa, venerable Vimala, venerable Gavāṃpati, venerable Subāhu, venerable Uruvilvākāśyapa, venerable Nadīkāśyapa, venerable Gayākāśyapa, venerable Mahākāśyapa, venerable Kātyāyana, venerable Śāradvatīputra, venerable Maudgalyāyana, venerable Aniruddha, venerable Subhūti, venerable Revata, venerable Pūrṇamaitrāyaṇīputra, venerable Upāli, venerable Rāhula, venerable Ānanda, and so forth.
All of those eight thousand bhikṣus had completely and perfectly comprehended the intrinsic nature of the truth, directly perceived the limit of reality. understood the nature of phenomena, and crossed the ocean of existence. Their space-like purview was suchness. They had severed the fetters of entanglements and latent propensities. They were not attached to home and shelter. They had coursed in sky-like tranquility; put an end to hesitations, indecisions, and doubts in relation to the Buddha; set out on the path of devotion towards the ocean of Buddha’s wisdom; set out to benefit all beings; acted as spiritual friends without being requested; and set out to protect all beings. They were friends who would never forsake a single being. They had arisen from the purview of the teachings of the Buddha, set out to protect the teachings of the Thus-Gone One, and made aspirations to acquire the teachings of the Buddha. They had gone in the presence of those coming from the Thus-Gone One’s family’s line and they were set on actualizing omniscient wisdom.[F.5.a]
Eight thousand bodhisattvas, led by Samantabhadra and Mañjuśrī, were also there together with all the others. These included the bodhisattvas Jñānottarajñānin, Possessor of the Wisdom of Superior Jewels, Possessor of the Knowledge of All Languages, Possessor of Unobstructed Wisdom, Kusumottarajñānin, Sūryottarajñānin, Candrottarajñānin, Vimalottarajñānin, Vajrottarajñānin, and the bodhisattva Possessor of the Wisdom of Light.
Also present were the bodhisattvas Victory Banner of Light, Merudhvaja, Ratnadhvaja, Asaṅgadhvaja, Kusumadhvaja, Vimaladhvaja, Sūryadhvaja, Ruciradhvaja, Virajadhvaja, and the bodhisattva Vairocanadhvaja.
Also present were the bodhisattvas Dharaṇītejas,33 Ratnatejas, Mahātejas, Jñānavajratejas, Vimalatejas, Sūryatejas, Candratejas, Puṇyaparvatatejas, Jñānāvabhāsatejas, and the bodhisattva Samantaśrītejas.
Also present were the bodhisattvas Ākāśagarbha, Padmagarbha, Ratnagarbha, Sūryagarbha, Guṇaviśuddhigarbha, Dharmasamudragarbha, Vairocanagarbha, Nābhigarbha, and the bodhisattva Śrīgarbha.
Also present were the bodhisattvas Eye of the Sun, Viśuddhanetra, Vimalanetra, Asaṅganetra, Samantadarśananetra, Suvilokitanetra,34 Vajranetra, Ratnanetra, Gagananetra,[F.5.b] and the bodhisattva Samantanetra.
Also present were the bodhisattvas Devamukuṭa, Dharmadhātupratibhāsamaṇimukuṭa, Bodhimaṇḍamukuṭa, Digvairocanamukuṭa, Sarvabuddhasaṃbhūtagarbhamaṇimukuṭa, Sarvalokadhātūdgatamukuṭa, Samantavairocanamukuṭa, Anabhibhūtamukuṭa, Sarvatathāgatasiṃhāsanasaṃpratiṣṭhitamaṇimukuṭa, and the bodhisattva Samantadharmadhātugaganapratibhāsamukuṭa.
Also present were the bodhisattvas Brahmendracūḍa, Nāgendracūḍa, Sarvabuddhanirmāṇapratibhāsacūḍa, Bodhimaṇḍacūḍa, Sarvapraṇidhānasāgaranirghoṣamaṇirājacūḍa, Sarvatathāgataprabhāmaṇḍalapramuñcanamaṇiratnanigarjitacūḍa, Sarvākāśatalāsaṃbhedavijñaptimaṇiratnavibhūṣitacūḍa, Sarvatathāgatavikurvitapratibhāsadhvajamaṇirājajālasaṃchāditacūḍa, Sarvatathāgatadharmacakranirghoṣacūḍa, and the bodhisattva Sarvatryadhvanāmacakranirghoṣacūḍa.
Also present were the bodhisattvas Mahāprabha, Vimalaprabha, Ratnaprabha, Virajaprabha, Jyotiṣprabha, Dharmaprabha, Śāntiprabha, Sūryaprabha, Vikurvitaprabha, and the bodhisattva Devaprabha.
Also present were the bodhisattvas Puṇyaketu, Jñānaketu, Dharmaketu, Abhijñāketu, Prabhāketu, Kusumaketu, Maṇiketu, Bodhiketu, Brahmaketu, and [F.6.a]the bodhisattva Samantāvabhāsaketu.
Also present were the bodhisattvas Brahmaghoṣa, Sāgaraghoṣa, Dharaṇīnirnādaghoṣa, Lokendraghoṣa, Śailendrarājaghoṣa,35 Śailendrarājasaṃghaṭṭanaghoṣa, Sarvadharmadhātuspharaṇaghoṣa, Sarvadharmadhātusāgaranigarjitaghoṣa, Sarvamāramaṇḍalapramardanaghoṣa, Mahākaruṇānayameghanigarjitaghoṣa, and the bodhisattva Sarvajagadduḥkhapraśāntyāśvāsanaghoṣa.
Also present were the bodhisattvas Dharmodgata, Viśeṣodgata, Jñānodgata, Puṇyasumerūdgata, Guṇaprabhāvodgata, Yaśodgata, Samantāvabhāsodgata, Mahāmaitryudgata, Jñānasaṃbhārodgata, and the bodhisattva Tathāgatakulagotrodgata.
Also present were the bodhisattvas Prabhāśrī, Pravaraśrī, Glorious Noble Dharma, Vairocanaśrī, Dharmaśrī, Candraśrī, Gaganaśrī, Ratnaśrī, Ketuśrī, and the bodhisattva Jñānaśrī.
Also present were the bodhisattvas, Sālendrarāja, Dharmendrarāja, King of Mighty Elephants, Brahmendrarāja, Śailendrarāja, Gaṇendrarāja, Devendrarāja, Śāntendrarāja, Acalendrarāja, Ṛṣabhendrarāja, and the bodhisattva Pravarendrarāja.
Also present were the bodhisattvas Praśāntasvara, Asaṅgasvara, Dhāraṇīnirghoṣasvara, Sāgaranigarjitasvara, Meghanirghoṣasvara, Dharmāvabhāsasvara, Gagananirghoṣasvara, the bodhisattva [F.6.b]Sarvasattvakuśalamūlanigarjitasvara, Pūrvapraṇidhānasaṃcodanasvara, and the bodhisattva Māramaṇḍalanirghoṣasvara.
Also present were the bodhisattvas Jñānamerubuddhi,36 Gaganabuddhi, Vimalabuddhi, Asaṅgabuddhi, Viśuddhabuddhi, Tryadhvāvabhāsabuddhi, Ratnabuddhi, Viśālabuddhi, Samantāvalokabuddhi, the bodhisattva Dharmadhātunayāvabhāsabuddhi, and so forth.
All those eight thousand bodhisattvas were emancipated by the Aspiration Prayer for the Conduct of Samantabhadra. Their spheres of activity were unobstructed in that they could course throughout all buddhafields. They were blessed with limitless bodies by coming into the presence of all thus-gone ones. The scope of their vision was boundless in that they could perceive the emanations of all buddhas. Their movements were boundless and pure in that they could continuously go through the gate toward the thus-gone ones’ complete and perfect awakening. Their illumination was boundless because they had attained the light of knowledge illuminating the entire ocean of Dharma. They displayed inexhaustible good qualities for boundless eons by teaching through the modes of special knowledge. The purview of their wisdom reached the limits of space because it had been purified. They were groundless in that they could manifest bodies to beings everywhere according to their wishes. They were free of darkness in that they knew fully well the sphere of the nonexistence of beings. Their knowledge was like space in that it filled the entire dharmadhātu with lattices of light rays. Their minds were tranquil and serene. They possessed knowledge of all manner of dhāraṇīs. They were fearless in vanquishing enemies by means of absorption. They possessed the vision of the culmination of abiding in the dharmadhātu. They had attained stability in the nonobservation of any phenomena. They coursed throughout by virtue of the boundless ocean of their knowledge.[F.7.a] They had reached the shore of supreme wisdom. They had obtained the perfection of supreme insight. They have gone to the shore of all supreme beings by virtue of having perfected the miracles. They had mastery over the supreme absorption.
Moreover, five hundred bhikṣuṇīs were present, such as Mahāprajāpatī Gautamī, bhikṣuṇī Blissful One, bhikṣuṇī Utpala-Colored One, bhikṣuṇī Emaciated Gautamī, Rāhula’s mother, that is bhikṣuṇī Yaśodharā and so forth. In total, there were five hundred bhikṣuṇīs.
About five hundred upāsakas were also present, such as the upāsakas Excellent Splendor, Splendor of the Earth, Wisdom Light, Splendor of Fame, Splendor of Supreme Fame, Excellent Intelligence, Moon Glory, Moon Joy, Most Joyous, Excellent Eclipse, Most Excellent, and so forth. In total, there were about five hundred upāsakas.
About five hundred upāsikās were present as well, such as the upāsikās Bright Light, Excellent Light, Excellent Body, Greatly Joyous Body, Excellent One, Excellent Glory, Moonlight, Top Ornament Light, Glorious Light, Excellent Eye, and so forth. In total, there are about five hundred upāsikās.
Similarly, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas circumambulated and honored the Blessed One while he was teaching the Dharma.
The Blessed One was teaching the chapter that is a gateway of the Dharma called The Chapter of the Teaching on the Threefold Restraint. That is to say he was teaching the domain of all thus-gone ones, the expression of the conduct of the bodhisattvas, the illumination of the full range of the dharmadhātu, the illumination of the gathering of the range of qualities, the adornment that purifies the full range of fields, the dispeller of all enemies, the conqueror of adversary armies quarrelling in the name of Māra, the pleaser of beings of all the realms,[F.7.b] the illuminator of the darkness in the minds of all beings, the inductor of comprehension in accordance with beings’ mentalities, and the illuminator of the turning of the wheel in accordance with the faculties of all beings.
Then the venerable Mahākāśyapa rose from his seat, draped his robe over one shoulder, kneeled on his right knee and, with palms joined, bowed to the Blessed One, and said to him:
“Blessed One, what are the dharmas that beings who seek the buddhas’ qualities, powers, and fearlessnesses should adopt and abide by? What are the dharmas through which they will be ripened? What are the dharmas through which they will not regress from and obtain unexcelled, perfect, and complete awakening?”
The Blessed One replied to the venerable Mahākāśyapa:
“Excellent, Kāśyapa, excellent, that you thought of asking about such matters, having set out to benefit many beings, bring happiness to many beings, care for the world, and promote the welfare, benefit, and happiness of devas and humans. Therefore, Kāśyapa, listen well and pay close attention. I will explain.”
Then, the Venerable Mahākāśyapa and the entire assembly listened to what the Blessed One said.
“Kāśyapa, those beings who seek the buddhas’ wisdom, powers, and fearlessnesses do not objectify any dharma whatsoever based on which roots of virtue will arise. Kāśyapa, if a bodhisattva, while seeking unexcelled, perfect, and complete awakening thinks that conditioned37 things are separate from those dharmas of the Buddha or that those dharmas of the Buddha are separate from unconditioned things, and thereby thinks about and conceptualizes the dharmas of the Buddha,[F.8.a] or cognizes while imagining, ‘I should reflect on the dharmas of the Buddha,’ such cognition is a departure from the dharmas of the Buddha. They should not be said to have perfectly set out toward unexcelled, perfect, and complete awakening. Why is that? It is because thinking about the dharmas of the Buddha is grasping at a self. If they strive in such reflection, applying themselves to it daily, they are grasping at a self, and will not be free of it. They will not be free from thought. Thought, thinker, and what is thought about are deficient. To be deficient is to be discursive. To be discursive is to course everywhere. To course everywhere is to proliferate everywhere. To proliferate everywhere is to conceptualize. Those who conceptualize discriminate. Those who discriminate imagine. Those who imagine impute. Those who impute are not at peace. Those who are not at peace go astray.38 Those who go astray are confused. Those who are confused are bereft. Bereft of what? Bereft of happiness. What is happiness? Happiness is the absence of imputation. To be bereft is to be faulty. To be faulty is to perpetuate. Those which perpetuate are latent propensities. Those which are latent propensities create connections. Those which create connections create continuities. Those which create continuities take rebirth. Those who take rebirth speak. Those who speak are mute. Those who are mute are anguished. Those who are anguished burn. Those who burn degenerate—that is to say, they are enmeshed in dwelling on ‘pleasant and unpleasant phenomena.’[F.8.b] Even though there is nothing whatsoever present in them, perceptions are bound together through the flow of perceptions, and perceptions flow through the binding together of perceptions. Therefore, they are said to be ‘bound by perception.’ This basis that has never come into being is the basis of desire, hatred, anger, and ignorance. Therefore, through thinking, conceptualizing, discriminating, and analyzing in terms of false imputations, unexcelled, perfect, and complete awakening will not be swiftly attained. In that way, Kāśyapa, imputations are the basis of craving. Why are they called the basis of craving? It is because there is nothing whatsoever known as craving, there is nothing in it that craves, nor is there anything craved for. Nonetheless, so-called ‘craving’ is an obsessive fixation; to crave is to stain space. Those who stain space incur a blemish in that they are blemished by self, other, virtue, and nonvirtue. Kāśyapa, that being so, that which is conceived in terms of nonexistent phenomena is nonexistent. Those who conceive nonexistent things as existent construe awakening as existent. Those who construe awakening as existent have a concept of self. Those who have a concept of self should not be called bodhisattvas. Why is it said that they have a concept of self? It is because concepts are not observed. There is no one possessing concepts where concepts are not observed. Therefore, this is what is called ‘possessing a concept of self.’ The so-called ‘concept of self’ is a synonym for the basis of falsehood. Nonetheless, the perfection of beings is the perfection of awakening. What then is awakening? It is the perfection of that which is an illusion. What then is an illusion? It is to conceive and to speak of a ‘great being’ and [F.9.a]to conceive and to speak of a ‘great life-force.’ Those which are concepts and dwelling on concepts are nonconcepts and dwelling on nonconcepts. Nonconcepts and dwelling on nonconcepts are intoxicating. To be intoxicated is to suffer and course in suffering. Those who suffer and course in suffering are taught by the Thus-Gone One as ‘coursing in and dwelling on speech.’ Why is it said that they course in and dwell on speech? It is because of excessive mental activity. Those who have mental engagement have self-grasping. Those who have self-grasping engage in action. For those who engage in action, things emphatically exist. Those for whom things emphatically exist are taught by the Thus-Gone One to express, articulate, and instantiate them. Therefore, all phenomena originate from mental engagement.
“For instance, Kāśyapa, cloud formations that appear in the sky above do not come from the east; nor do they come from the south, west, north, above, or below. They do not come from any of the cardinal directions nor any of the intermediate directions. The Thus-Gone One, understanding that they do not come from any of the ten directions, perfectly taught through his true speech, consistent with meaning, reasoning, and true reality, that ‘there is no formation in a cloud formation.’ Therefore, the absence of formation is known as ‘cloud formation.’ Why is it called a ‘cloud formation’? By virtue of being the locus of a vast configuration. What is being the locus of a vast configuration? Due to a confluence of various characteristics, the mind stream errs, thinking this is ‘the characteristic of floating.’ However, in that there is nothing whatsoever in it that is to be known as floating. Consider the idea that a cloud formation comes from the characteristic of floating. Whatever characteristic of floating there is in it is without characteristics.[F.9.b] That which is conceived as floating is not a cloud formation.
“Suppose, Kāśyapa, a person were to say to another person, ‘you should go and sit in that shade.’ And then suppose that the second person, who had a wise nature, were to say, ‘I have no interest. I am sitting here.’ The first person would then say, ‘I am not talking to you. I am talking to this shade.’ Then the wise person would say, ‘Alas, there is no shade in that shade addressed by you.’ Kāśyapa, consider how that wise person cognizes by means of each and every basis of designation. Kāśyapa, similarly the Thus-Gone One, knowing the principle of all phenomena, perfectly resounds the lion’s roar to his retinue.
“Kāśyapa, the Thus-Gone One, when he wishes, adheres to having concepts that are inconsistent with the dharmas consistent with reality, such that whatever concept beings have of self is the Thus-Gone One’s ultimate truth. Why is that? It is because the Thus-Gone One knows what the Thus-Gone One knows; that is to say, he knows that whatever concept beings have does not exist as a concept. Regarding that, the person with an immature nature who did not understand the superior allegory about the shade is in opposition to the Thus-Gone One. Therefore, I have said, ‘the world is in opposition to me; I do not dispute with the world.’39 What does ‘the world’ mean here? ‘The world’ is the world of beings. Why is it called the ‘world of beings?’ The world is just as the Thus-Gone One knows it; hence beings should be referred to as ‘worldlings.’ According to how immature ordinary people understand it, it is subject to decay, disintegration, collapse, and destruction. This term of theirs conveys that process of decay. Why is that? It is because beings who dwell in the world are subject to total annihilation.[F.10.a] Those who dwell in the world crave. Those who crave are angry. Those who are angry are deluded. Those who are deluded are impure. Those who are impure are in opposition. In opposition to whom? In opposition to the Thus-Gone One and his disciples. Those who are in opposition grasp. Those who grasp are infatuated. Those who are infatuated seek after existence. Those who seek after existence are obsessed. Those who are obsessed are addicted. Those who are addicted do not have few desires. Those who do not have few desires are overly active. Those who are overly active have strong desire. Those with strong desire create latent propensities towards the desire realm, and also towards the form realm and formless realm. Those who are fixated on latent propensities continue to create latent propensities. Those who continue to create latent propensities create their continuity and become immersed in their flow. Those who create their continuity and become immersed in their flow careen toward death. Those who careen toward death do not pass beyond suffering. Those who do not pass beyond suffering go to unfavorable destinations. All those who travel to unfavorable destinations end up in hell.
“Kāśyapa, that being so, such connections are formed through unfortunate bonds, and they will not come undone through anger and strife or through disintegration. That which does not come undone through disintegration is not fabricated as a concept of self. Those who do not conceptualize concepts of self pulverize and destroy ‘I’ and ‘mine.’ Why ‘I’ and ‘mine’? It is because through clinging to falsehoods [F.10.b]one performs actions based on various kinds of concepts. Those who perform actions based on various kinds of concepts cling to self, thinking ‘I.’ Why is that called ‘mine’? Covetousness, possessiveness, and desire drive one toward social distractions, destroy one’s stock of ethical discipline, produce ill will toward others, make one overwhelmed with anger, and, further, make one proud, causing them to take possession of raw grain,40 accept it, hoard it, and make use of it. Therefore, that is called ‘mine.’ Those who construe ‘mine’ wander. Those who wander are deluded. Those who are deluded are hostile. Those who are hostile revile. Those who revile consume. Those who consume burn. Those who burn have strong attachment. Through the attachment of desire, they construe ‘mine’ with concepts of woman, man, and life-force. Therefore, that is called ‘mine.’ Alternatively, it means that self is called ‘an unpleasant expression’ in that one is immature on account of self. The way of the immature is to create latent propensities and, therefore, refer to ‘mine.’
“Kāśyapa, in this way, those who, without having heard this, commit to awakening or commit to the conduct of a bodhisattva are committing to that conduct. Kāśyapa, in such conduct of a bodhisattva there is no conduct whatsoever. Therefore, it is called ‘the conduct of a bodhisattva.’ Kāśyapa, there is a time when the conduct of some bodhisattvas is perfected, completed, consolidated, purified, completely purified, totally purified, and completely developed. Then, they will teach the Dharma. These Dharma teachings are to be construed as spacelike, not like a physical heap. They will teach the great Dharma to those who are suitable,[F.11.a] not to those who are unsuitable; to those who are virtuous, not to those set on evil; to those who are ethical, not to those who are unethical. You should take up these Dharma teachings. Take up these Dharma teachings in such a way that you have no clinging to Dharma! Why is that? It is because they are the supreme speech of the Thus-Gone One. Through these supreme Dharma teachings, I shall respond to questions posed on behalf of beings who are receptive.41 What are the supreme Dharma teachings here? They are the absence of any concept of Dharma. In those, Kāśyapa, bodhisattvas will be endowed with ethical discipline from the very beginning. Those with a sense of remorse will not commit acts entailing immediate retribution, nor will they bother bhikṣuṇīs, nor will they mingle in households. They will not take life, steal, engage in sexual misconduct, lie, speak divisively, speak harshly, speak frivolously, be covetous, have will-ill, or have wrong views. They will neither wish to harm themselves nor others. They will neither lust after sexual union nor its pleasure. They will not tell others about gambling for stakes, and they will not engage in it themselves. They will not have sex with paṇḍakas, and they will not keep the company of prostitutes, widows, or beautiful young women. They will not mingle with bird catchers, fishermen, deer hunters, killers, or outcasts. They will not have sex with the wives of others. They will not cavort or argue with drunkards. They will abandon all these just as they would abandon dogs and outcasts.[F.11.b] Not even a single confused thought will arise in those who have abandoned these. That being so, with their minds steeped in love, they are to abandon twenty things. What are these twenty? They are as follows: (1) to forsake women, (2) to neither fraternize42 nor argue43 with anyone, and to not respond when provoked, (3) to not be disrespectful toward their parents, (4) to not be disrespectful toward the Buddha, the Dharma, and the Saṅgha, (5) until all twenty are complete, to not teach the Dharma to an audience of women and only teach the Dharma when staying in the company of men, (6) to not under any circumstances travel in the company of bhikṣuṇīs, (7) to not answer questions posed by bhikṣuṇīs, (8) to not petition women to write, (9) to not give without being requested, (10) to not take anything away with them when invited to a meal at the home of relatives, (11) to not stay in the presence of women even for an instant with a mind infatuated by desire, (12) to not rely44 on fellow countrymen under any circumstances when staying alone in the wilderness, (13) to not show deference45 in turn under any circumstances when a bhikṣuṇī shows deference,46 (14) to not under any circumstances wear robes offered by bhikṣuṇīs, with the sole exception of when given as a Dharma gift47 during Dharma teachings amidst the fourfold Saṅgha. In that case, the robes are to be accepted after being mentally transformed with a firm resolve, and without acknowledging the bhikṣuṇīs. The robes given by the bhikṣuṇīs are also not to be worn under any circumstances in which they are listening to the Dharma;48 (15) to not accept an invitation to a meal by a bhikṣuṇī under any circumstances, even when sick,49 let alone when well and free of illness, (16) to not accept under any circumstances an invitation by a widow to a meal without the Saṅgha, (17) to not under any circumstances enter the rainy-season retreat residence of bhikṣuṇīs,[F.12.a] (18) to not under any circumstances fall under the power of a bhikṣuṇī, such that when called by a bhikṣuṇī one would leave that place with hands folded and head lowered, (19) to remain still, covering the face with the palms, and to not move the legs if a bhikṣuṇī approaches to bow at one’s feet when teaching the Dharma—a superior person should not be heroic physically, but mentally by focusing the mind one-pointedly, (20) to not give rise under any circumstances to desirous mental states toward any object and to not give rise under any circumstances to angry mental states toward any object. For the sake of omniscience, one should firmly commit to these things and, having heard these teachings, one should strive in diligently practicing them.
“Kāśyapa, if sons or daughters of noble family who have genuinely set out on the vehicle of the bodhisattvas do not diligently practice these teachings immediately after hearing them, they will not be able to awaken to unexcelled, perfect, and complete awakening perfectly and completely. Why is that? Kāśyapa, it is because with diligence unexcelled, perfect, and complete awakening is attained, whereas without it, it is not. Kāśyapa, if unexcelled, perfect, and complete awakening could be obtained without diligence, rabbits and cats would also perfectly and completely awaken to unexcelled, perfect, and complete awakening. Why is that? Kāśyapa, this is because if it were the case that those who have no diligence could attain unexcelled, perfect, and complete awakening, then even words would lead one to awaken to unexcelled, perfect, and complete awakening perfectly and completely. Thus, it would be reasonable that an incalculable number of beings would awaken by saying, ‘May I become awakened.’ Kāśyapa, beings who properly practice that conduct in that way for just one day are rare, let alone those who do so for an eon, or one hundred thousand eons.[F.12.b] This is why it is rare for the blessed buddhas to appear.
“Kāśyapa, suppose that one among all the beings of the trichiliocosm were to repeat for the sake of awakening, ‘I will become awakened,’ ‘I will become awakened,’ for one eon, one hundred eons, or one hundred million eons. And suppose all the other beings were to gather around that one being and repeat, ‘I will become awakened,’ ‘I will become awakened.’ Through that repetition they would run out of breath before their speech acts were finished. Kāśyapa, through only such speech acts it is not easy to even bring about the ripening of the bodhisattva’s initial resolve, let alone their perfect and complete awakening to unexcelled, perfect, and complete awakening. That would be impossible. There will be a time and age, Kāśyapa, after I have passed, and after you too have passed, when even the devas have little pleasure. Then, many beings, upon hearing praise of me, will give rise to the resolve set on unexcelled, perfect, and complete awakening. Among them, most bhikṣus who have given rise to the resolve set on awakening will adhere to twenty things. What are those twenty? (1) They will cavort with bhikṣuṇīs, (2) they will eat impure food, (3) they will crave food,50 and (4) they will eat the food prepared by bhikṣuṇīs.51 Kāśyapa, at that time bhikṣus who live either in the wilderness or in the village will dwell with bhikṣuṇīs reciting the Dharma together with them, just as today learned bhikṣus who live either in the wilderness or in the village dwell reciting the Dharma. They will have many lustful thoughts, but not a single one about the Dharma.[F.13.a] The bhikṣuṇīs too will have many lustful thoughts, but very few about the Dharma.
Kāśyapa, consider how many who, having obtained the name ‘bodhisattva,’ will take up the path that leads to the great abyss of bad migrations. That being the case, Kāśyapa, at that time they will be distracted by phenomenal characteristics, such that when they see one another, they will burn with desire. Through moving their lips, they will make their needs understood. They will meet, become intimate, and secure private locations. Initially, they will bow down to the teacher. Then, they will give up marriage plans,52 call each other by name, and settle in a household. Or they will show ‘the great way’ and then the way to a guesthouse. While they come and go from it, people will ask, ‘What are you to each other?’ They will say, ‘We are close relatives,’ or, ‘She is my sister.’ They will meet in those private locations constantly on the lookout. Once they meet there, their desires will be united. With their desires united, they will join. After joining, calling each other by name, they will practice the dharma of non-celibacy. Those who rely on that which is not Dharma will have no awakening. They will not be reborn in the higher realms and will be far from nirvāṇa. They will have forsaken the Thus-Gone One. They will have thrown away the Dharma. They will have lost interest in the Saṅgha. While sitting in the assembly to one side, they will think lustful thoughts. They will have thoughts of ill will and hostility. Also, they will not be able to engage with the activities53 of a bodhisattva, consisting of the four brahma-abodes. Just as bhikṣus now cultivate the brahma-abodes, at that time their thoughts will be set on desire,[F.13.b] and they will think with ill will and hostility. In such a way, Kāśyapa, at that time, there will be evil beings present54 who are thieves and cheats. Consider, Kāśyapa, how many will transgress the limits at that time. They will slander sūtras like this after hearing them. Earlier on, they will adhere to pure ethical discipline and practice generosity, and with trust they will give rise to the resolve set on unexcelled, perfect, and complete awakening. But later, when they hear sūtras like this, they will reject them.
“Consider, Kāśyapa, the mere signs and indications of hearing sūtras like these and rejecting them. Wise upholders of the Dharma who adhere to pure ethical discipline should understand these according to how certain bhikṣus are described in the words of this sūtra and completely abandon such bhikṣus, for they will have no appreciation for the Dharma. Furthermore, Kāśyapa, at that time, in order to show off, they will teach on the conduct of a bodhisattva, and they will be negligent. Through being negligent, they will say, ‘I am superior to pratyekabuddhas and arhats!’ They will be irredeemable. They will fall into inappropriate actions, which will lead them to bad transmigrations. Moreover, Kāśyapa, at that time there will be those who adhere to wicked activities and neglect wholesome activities. When through speaking about awakening at that time, their clinging and attachment to others will increase. Kāśyapa, such things will serve as indications at that time. Also, Kāśyapa, for some a counterfeit version of the perfections will be outstanding, and they will embark on them. This too will be an indication then. Kāśyapa, at that time, they will be completely hostile toward sūtras like this, which explain things precisely as they really are. They will discard them, and thus they will incur conceptions of wrong view through sūtras like this.[F.14.a] In that way, those fools will not understand such descriptions of immorality. Kāśyapa, they will adhere to all the faults of thieves. Therefore, since they will not have seen such as their very own actions, they will be unrepentant, thinking, ‘The awakening of buddhahood is undisturbed for me,’ and thereby forsake the awakening of buddhahood.
“Furthermore, Kāśyapa, they will not act in accordance with the Saṅgha at that time. That too will be a sign. Also at that time, Kāśyapa, the majority will be ungrateful and deceptive. For how long will they be deceptive? They will be deceptive for as long as they give the teachings that were given by the Thus-Gone One. For they will further secure their sustenance through verbal deception. Furthermore, Kāśyapa, at that time55 they will not praise the prātimokṣa. They will not be restrained in speech. By not being restrained in speech, they will not be able to restrain their conduct. Thus, they will adhere to what is unsuitable and teach the Dharma to those who adhere to what is unsuitable. In that way, they will eventually lose all interest in this Dharma. That being so, gradually there will be a great many who live together with women. Leaving behind the men, they will go to the temple and, having entered the temple, they will sit together with women and speak the word of the Buddha, giving a teaching that makes themselves look like they have passed beyond suffering.
“Kāśyapa, I understand that, when the Dharma is in its final five hundred years, and afflictions too number five hundred, at that time the gates to non-Dharma for people who make no effort will be many. At that time, those who enter them will not be few, and their ethical discipline will be like that of a householder. Kāśyapa, such are the things that will happen at that time.[F.14.b] Those who wish to pursue benefit and awakening then should not associate with bhikṣuṇīs. They should not live in those ways. All associations should be relinquished in every respect, and no association should be formed. All worldly possessions should be relinquished in every respect, and one should rely on alms. All attachment to clothing should be relinquished, and rags from a dust-heap should be worn. Every kind of roof and bedding should be relinquished in every respect, and one should resort to shores, the wilderness, flat stones, and tree trunks. All medicine and provisions should be relinquished, and one should rely on voided urine.56 Recognizing all beings have been one’s close relatives in the past, one should be steeped in love for them and be tolerant, relinquishing in every respect abuse, beating, and torment. The households of relatives and alms givers should be relinquished in every respect, and one should rely on one’s self-sufficiency. One should not associate with householders. Therefore, as it has been said, one should act in accordance with the prātimokṣa just as it is taught. Kāśyapa, those who think in opposition to the prātimokṣa think in opposition to the powers and fearlessnesses of the Buddha. Those who think in opposition to the powers and fearlessnesses of the Buddha think in opposition to the awakening of the blessed buddhas of past, present, and future. As for the maturation of that thinking, the painful sensations experienced in the hells by all the beings of the trichiliocosm do not compare to even a fraction of the painful sensation experienced by them. It does not compare to even a hundredth of the painful sensation experienced by them. It does not compare to even a thousandth, a hundred-thousandth part, even a hundred-thousand-millionth part; it does not permit any calculation, or reckoning in fraction, or computation, or analogy. Those who desire to abandon such suffering and unhappiness as these should stay more than a thousand leagues away from bhikṣus whose conduct is like that.[F.15.a] Even the sound of their recitations should be completely abandoned, let alone seeing them and learning from them, for those too should be completely abandoned. Only a single thing should be relied57 upon. What is this single thing? It is that all phenomena lack existence. When also the self is realized to be like that, they will come to accept that all phenomena lack existence. Then they will not associate with, approach, or revere people like that. They should also rely upon two things. What are these two? They should neither seek after the reality of all phenomena’s absence of existence nor give rise to the mind that seeks it. How should it be sought after then? It should be sought after in such a way that those two are not observed. By virtue of not observing those, the mind that does not observe also does not arise. Since it would be a wrong view otherwise, they should follow the conduct of the bodhisattva with a mind free of all three realms. Further, they should follow the conduct of a bodhisattva with a mentality free of any characteristics. As the conduct of a bodhisattva is this, this is what will be taught to them at that time. Those who renounce with abandon upon hearing such teachings in this will please the thus-gone one Maitreya. Neither displeased nor disappointed, he will say, ‘Amazing! We are free from the fetters of Māra! Amazing! We are free from the causes that lead to bad migrations. Amazing! How delightful!’ Kāśyapa, all those at that time who will hear sūtras like this and not become frightened, afraid, or terrified, and thereby come to behold me and gain the intelligence of retention are known to the Thus-Gone One. For they will all protect my Dharma.
“Kāśyapa, suppose the sons of a rich householder [F.15.b]with great wealth and prosperity were to see as little as a clay vase from among their father’s possessions. As soon as they see it, they form the thought about their father’s possessions, ‘This is mine.’ And then, at some other time, after the passing of their father, when the wealth is depleted, they keep the clay vase in their presence or in some other suitable location. Likewise, Kāśyapa, at that time, a similar thought will arise in the minds of those bhikṣus who have heard sūtras like this. They will think, ‘These sūtras have been spoken in the elegant and captivating voice of the Thus-Gone One.’ But some bhikṣus upon hearing sūtras such as this will forsake them. The bhikṣus who uphold the Dharma will think, ‘These sūtras have been spoken by the Thus-Gone One.’ Those who criticize and condemn them will be few and will be feeble. To conceal these sūtras from them, the upholders will keep it day and night. That being so, Kāśyapa, the final ones who protect the thus-gone one Maitreya’s and my city of Dharma will be few. I see them now. They will be the antidote to the critics. They will be performing a great act of generosity.
“Amazing! Those sons of noble family who hear Dharma teachings like these and earnestly practice them precisely as taught58 will be in the thus-gone one Maitreya’s first assembly,59 practice pure conduct, and observe correct view. Those beings will uphold the city of the Dharma. Kāśyapa, I have not seen a single being among them who has displeased me. That would be impossible. For in the future, during the final five hundred years, they will not abandon sūtras like this upon hearing them, but instead receive, retain, and recite them. Those who see me and revere me today will in the future, during the final five hundred years,[F.16.a] receive, take up, and memorize sūtras like this. What need is there for me to congratulate them since they themselves will attain omniscient wisdom. They will please me when they remember me, and say, ‘Amazing! Śākyamuni, benefit us with the supreme benefit!’ Therefore, Kāśyapa, train in this Dharma teaching! If you train in this Dharma teaching, whatever you wish for will not be difficult to obtain.”
Then, the Venerable Kāśyapa said to the Blessed One, “Blessed One, what should I search for? Blessed One, I have no hope. Blessed One, I have fallen away from unexcelled, perfect, and complete awakening. Blessed One, if I at some point were endowed with omniscient wisdom, I would be very pleased indeed. However, Blessed One, I hold unexcelled, perfect, and complete awakening to be amazing. Blessed One, it would be difficult for me to obtain unexcelled, perfect, and complete awakening.”
The Blessed One then replied to the Venerable Mahākāśyapa, “Kāśyapa, I am not speaking about you. Rather, I am using you to speak to them. When I do so, saying, ‘You will swiftly awaken to unexcelled, perfect, and complete awakening,’ they will have no doubts. You, by contrast, are suspicious. Furthermore, Kāśyapa, all those beings who are thirsty for the Dharma and seek the Dharma will, after eventually perfectly awakening to unexcelled, perfect, and complete awakening, teach the Dharma to motivate all other seekers.[F.16.b]
“Kāśyapa, bodhisattvas should be endowed with four things.60 What are these four? Bodhisattvas should set out with diligence. Why is ‘diligence’ called ‘diligence’? It is because it is that which leads one to not seek form, sensation, perception, formation, or consciousness, and to seek instead the undefiled dharmas. Regarding that, what are ‘undefiled dharmas’? They are that which has no earth element or the expression of that, and no water, fire, and wind elements, or the expression of those. Any and all expressions for anything are imputed, and all imputed dharmas are false. That being so, bodhisattvas should adopt the essence of the nonexistence of the imputed.”
Kāśyapa asked, “Blessed One, imputed dharmas being false, someone might ask, ‘if imputed dharmas are false, would not the term ‘Buddha’ also be false by virtue of being an imputed expression?’ Blessed One, how would I respond to that? I would not want to denigrate the thus-gone ones, the worthy ones, the completely perfect buddhas.”
The Blessed One then said to venerable Mahākāśyapa, “Kāśyapa, in the future, bhikṣus who do not cultivate their bodies, minds, ethical discipline, and wisdom will appear. Not understanding the meaning of this teaching, they will treat it with contempt. They will be brazen in their ill will and talk. They will not accept, understand, retain, or recite sūtras like this. Why is that? It is because they will think of them in terms of the arising of form, sensation, perception, formation, and consciousness—[F.17.a] as such, sūtras like this would be imputed dharmas. Those bhikṣus who appear at that time will adhere precisely to how form, sensation, perception, formation, and consciousness arise. What use then would the ultimate have for such householders and bhikṣus who appear at that time?
“For instance, Kāśyapa, a blind person wearing a garland of gold does not recognize it as such. Similarly, Kāśyapa, at that time those bhikṣus will not uphold sūtras like this even by reciting them upon hearing them; let alone engage with them by bringing their ultimate meaning to mind.
“Kāśyapa, consider a man who is threatening a boy or a girl. For however long they hear the name of that man being called, they will tremble, frightened and scared. In the same way, Kāśyapa, at that time when those bhikṣus are extolled according to how things really are by sūtras like this they will recognize their fault and, understanding that they are wrapped in monastic robes, they will tremble, frightened and scared.
“For instance, Kāśyapa, if a monkey is tied up in front of a cat, he will turn his face away, not being able to look at it. Similarly, Kāśyapa, when those bhikṣus hear sūtras like this one, they will turn their backs and never face it.
“For instance, Kāśyapa, a fox fleeing from a dog darts to a charnel ground, into darkness, or into a hiding place. Similarly, Kāśyapa, when those bhikṣus hear sūtras like this, they will run away with the speed of a fox. In that, the ‘speed of the fox’ refers to those who have become faulty in their ethical discipline, forsaking sūtras like this when they hear them.
“Kāśyapa, just like the fox darting to a charnel ground, at that time, those bhikṣus will dart to households after hearing sūtras like this;[F.17.b] they will dart to desire; they will dart to women; they will dart to quarrels and arguments; they will dart to gatherings; they will dart to the business of healing; they will become warriors of the king and, while staying there, they will become influential, but their ethical discipline will be faulty—all that would mean going to their own charnel ground.
“Kāśyapa, just like the fox darting into the darkness, at that time, those bhikṣus will dart to bad rebirths when they die. This is explained as their darting into the darkness.
“Kāśyapa, just like the fox darting into a hiding place, at that time, those bhikṣus will dart to the terrible hell of slaying razor blades and sword-leafed trees or to the terrible hell of impaling sticks. This is explained as a ‘fox transmigration.’
“Kāśyapa, bhikṣus endowed with ‘fox qualities’ are incapable of retaining or understanding sūtras like this. Having belittled and abandoned them, they will be primed to fall into the lower realms or plummet into the hells upon the disintegration of their bodies at death.
“Kāśyapa, if some bhikṣus claim, ‘If imputed phenomena are false, then uttering “The Thus-Gone One” would also be to be imputed, and hence false,’ the wise bhikṣu should reply to them as follows, ‘Venerable ones, what would you say is the basis of a thus-gone one, emptiness or the imputed?’ If they reply, ‘the imputed,’ the wise bhikṣu should say, ‘Well then, you would be a buddha. Why is that? Because it is also an imputed term of yours.’ If they reply, ‘emptiness,’ the wise bhikṣu should say,[F.18.a] ‘Well then, you must not express it. Why is that? Because emptiness is inexpressible, and one would be imputing emptiness. Only the emptiness that is not empty of “self,” “mine,” or “other” should be called “emptiness.” ’
“Furthermore, the wise bhikṣu should ask those bhikṣus, ‘Do you consider all phenomena to be empty?’ If they say they do not consider phenomena to be empty, he should say, ‘Venerable ones, you have veered very far from the śramaṇa Śākyamuni’s children. Why is that? It is because the Blessed One spoke about emptiness, not about self, other, life-force, or person.’ If they say, ‘all phenomena are empty; I accept emptiness,’ the wise bhikṣu should say, ‘Venerable ones, if all phenomena are empty, let alone the thus-gone ones, the worthy ones, the completely perfect buddhas. Venerable ones, are the eyes the Thus-Gone One? Are the nose, ears, tongue, body, and mind the Thus-Gone One?’ If they say, ‘The eyes are the Thus-Gone One. The nose, ears, tongue, body, and mind are the Thus-Gone One,’ the wise bhikṣu should reply, ‘Then, the venerable ones are also the Thus-Gone One.’ If they say, ‘The eyes are not the Thus-Gone One, nor are the rest up to mind,’ the wise bhikṣu should reply, ‘In that case, the eyes are imputed, as those are not the Thus-Gone One. The rest up to the mind are imputed—those are not the Thus-Gone One. Venerable ones, that being so, if you say, “The Thus-Gone One is not imputed,” what would we accomplish on that ground?’ If they say, ‘The eyes are not the Thus-Gone One, and the Thus-Gone One also is nothing other than the eyes.[F.18.b] The rest up to the mind is not the Thus-Gone One, and the Thus-Gone One is nothing other than the rest up to the mind,’ the wise bhikṣu should say, ‘The Thus-Gone One spoke about twelve sense fields. They are from the eye and the form sense field up to the mind and mental object sense field. Venerable ones, if these are simply beings or imputed as beings, would the eye or the rest up to the mind be the Thus-Gone One?’ If they reply, ‘The eye is the Thus-Gone One, and the rest up to the mind are the Thus-Gone One,’ the wise bhikṣu should say, ‘Well then, all beings would also be buddhas. And all the land, all the mountains, all the fields, and all that is included in existence would be buddhas.’ If they reply, ‘The eye is not the Thus-Gone One, and the rest up to the mind are not the Thus-Gone One,’ the wise bhikṣu should say, ‘The teachings of the Thus-Gone One about Dharma and what is not Dharma are these.’ If they reply, ‘Form or the rest up to mental objects are not the Thus-Gone One,’ the wise bhikṣu should ask, ‘Venerable ones, ‘Is that which is not Dharma the Thus-Gone One?’ If they reply, ‘That which is not Dharma is the Thus-Gone One,’ the wise bhikṣu should say, ‘Well then, all the beings who do not honor their fathers, honor their mothers, respect śramaṇas, respect brahmins, care for family heads, kill, steal, engage in sexual misconduct out of desire, lie, engage in divisive talk, engage in harsh talk, engage in idle talk, are covetous, have ill will, have wrong views, and bring together saṃsāra,[F.19.a] all of them would be the Thus-Gone One.’ If they reply, ‘That which is not Dharma is not the Thus-Gone One,’ the wise bhikṣu should say, ‘That’s why the Thus-Gone One is neither Dharma nor that which is not Dharma. What is not Dharma is not non-Dharma either. There is no imputation regarding that. Venerable ones, that being so, is it said that the Thus-Gone One is not imputed?’
“Kāśyapa, that being so, those foolish people should be subjugated from time to time in accordance with the Dharma. Kāśyapa, regarding that which emerges in accordance with the Dharma, I have not seen anyone in the world with its devas, māras, and brahmās that can speak in accordance with the Dharma. Instead, they go around slandering the teaching of emptiness, speaking with anger, hatred, ignorance, intolerance, and ill will. Kāśyapa, that being so, you should retain sūtras like this. There will be a time when some bhikṣus will not accept such sūtras. They will be called three names. What are those three? They are proponents of nihilism and nonexistence, holders of the nonexistence of aggregates, and those who are disrespectful. Hence, Kāśyapa, at that time they will relinquish sūtras of this kind. Kāśyapa, consider how in this way they will not honor the Thus-Gone One and the Dharma at that time and how, because of not honoring the Thus-Gone One and the Dharma, the designations for Saṅgha will be discarded. They will rely on other labels and designations. Even though they will teach others saying the words ‘Buddha’ and ‘Dharma,’ how could they know how the Buddha is to be viewed? Even though they will say the words ‘Buddha’ and ‘Dharma,’ they will not know any of the Dharma taught by the Thus-Gone One.[F.19.b] They will talk about four pairs of superior beings or eight kinds of superior beings while merely knowing the expression ‘disciples of the Blessed One.’ But they will not understand the name or the meaning of that in terms of any virtue. They will not know the meaning of that. They will relinquish the Dharma for the sake of food, clothing, shelter, medicine, and necessities. Hence, bodhisattvas should apply effort to cause others to comprehend sūtras like this, and they themselves should engage in and uphold them. Why is that? It is because they will protect the city of the Dharma at that later time. Teachings like this will be gone in ninety-one eons.
“Kāśyapa, I clearly see that in the past a thus-gone one called Peaceful caused bodhisattvas to fully mature and, for the welfare of the world, lived for eighty-four thousand eons. Kāśyapa, I clearly see that in the past a thus-gone one called Stainless lived for two-hundred million eons, and throughout those two-hundred million eons he practiced the bodhisattva conduct and eventually awakened to unexcelled, perfect, and complete awakening. Kāśyapa, consider how much hardship those thus-gone ones underwent to benefit beings. When such a degenerate eon as this is coming to a close, I shall not complain. Kāśyapa, it would be truly amazing if so much as a single being were to understand my Dharma and all the rest were not to consider rushing towards me, holding a club in one hand and a knife in the other! Why is that? Kāśyapa, it is because this is the Dharma of a supreme person, and it is difficult to understand that all conditioned phenomena are unconditioned.[F.20.a] Whether it is a belief in self, other, life force, person, the elements, the complete reliance on aggregates, belief in ethical discipline, the Buddha, the Dharma, the Saṅgha, nirvāṇa, or that some have attained nirvāṇa, the Thus-Gone One understands all of them to be wrong views. Why is that? Kāśyapa, it is because the Thus-Gone One neither conceptualizes nor objectifies nirvāṇa. Kāśyapa, the Thus-Gone One understands as wrong all the views of those who conceptualize or objectify nirvāṇa. Those who hold wrong views are called ignorant. Those who are ignorant are impaired. Those who are impaired are immature. What is the use of the awakening of a buddha for those who are immature? They are even distant from rebirth in the heaven realms.
“Kāśyapa, in the future, there will be bhikṣus who will live twenty, forty, fifty, sixty, seventy, eighty, ninety, a hundred years of age. They will be overcome by old age. They will be adorned with Dharma robes. They will have their heads shaved. They will be disfigured. They will be old. They will be among the elders. They will be foolish. They will be decrepit. Their radiance will be dimmed. They will devote themselves to wrong ways of life.61 At the time of death, overcome by desire for sin, they will live as they please according to permissive Dharmas. They will express their understanding through three points. What are these three? They will either do it through demonstrating modes of conduct, observing their conduct, or lifting their fingers.62 Through those three they will express their understanding. They will fall into extreme arrogance.[F.20.b] At the time of death, they will face the time of death with a mind of regret. After their bodies decay at death, they will fall into the lower realms and be reborn in the hells. Therefore, Kāśyapa, you should believe this and take it to heart.
“By all means I shall be your spiritual friend, benefit you, and have compassion for you. It is as follows: having the root of wandering while being bound, in the future you shall not regret. Kāśyapa, I do not provide the opportunity to go forth to those with a belief in self, nor do I provide the opportunity to go forth to those with a belief in other, life force, and person. Those who go forth in this teaching without having been provided the opportunity are thieves that indulge in the gifts of devotees—they do not possess the ethical discipline of genuine bhikṣus. Kāśyapa, it is easy for a person to spend up to six days without eating. Not so is going forth under this teaching for those who indulge in the gifts of devotees with a belief in self, other, person, the elements, up to nirvāṇa. Therein, bodhisattvas should not believe in self, other, person, elements, or nirvāṇa and should exert themselves in teaching the Dharma for the sake of abandoning all those views. Kāśyapa, I have entrusted sūtras like this to such supreme persons. Why is that? It is because they wish to become exactly like me. Those who wish to become like that are those who communicate like me. Those who communicate by virtue of me should exhort me.”
Then, the Blessed One spoke these verses:[F.21.a]
Also titled The Chapter of the Teaching on the Threefold Restraint or simply The Threefold Restraint.
For a detailed discussion about the Heap of Jewels’ collection, see 84000. “Heap of Jewels” Online Knowledge Base. 84000: Translating the Words of the Buddha, 2024.
Pagel explains that the Degé edition of the Heap of Jewels most closely mirrors Bodhiruci’s compilation, containing the same forty-nine sūtras in identical sequence. The Peking and Narthang editions, while including all forty-nine texts, arrange them in different orders (Pagel 1992, p. 54).
An iteration of this statement can be found in the Saṃyuttanikāya: “Bhikkhus, I do not dispute with the world; rather, it is the world that disputes with me. A proponent of the Dhamma does not dispute with anyone in the world. Of that which the wise in the world agree upon as not existing, I too say that it does not exist. And of that which the wise in the world agree upon as existing, I too say that it exists” (Transl. Bhikku Bodhi 2000, p. 949). Li argues that since neither the Saṃyuttanikāya nor Saṃyuktāgama were available in Tibetan, Tsongkhapa identified the citation of this related passage in works by Candrakīrti, such as the Prasannapadā and Madhymakāvatāra, as coming from The Threefold Restraint (Li 2017, p. 549).
For further discussion of how this passage has contributed to Candrakīrti’s view on conventional reality, see Li (2017), Salvini (2019), and Tillemans (2022); for another approach to this subject and a critical engagement with Tillemans’s position, see Newman (2024).
Recent research might indicate nevertheless that these catalogs were not closed, being edited at later dates with the addition of newly translated texts. See, for instance, Channa Li (2024).
See Lewis R. Lancaster, The Korean Buddhist Canon: A Descriptive Catalogue,accessed November 18, 2024, K 23.
D: skyes bu’am ci. A term search for the Tibetan term skyes bu’am ci in the Resources for Kanjur and Tanjur Studies website (March 22, 2024) shows only one other instance of it in the Kangyur in the Vimalaprabhā (Toh 845). Negi cites this instance as kiṃpuruṣa and equates the term with kinnara (Negi 1993, vol.1, p. 241). Edgerton has it as “monkey” (Edgerton 195, p.183). The Chinese translations say 乾闥婆 “gandharva” (Taishō 311), and 等 “and so forth” (Taishō 310 (1)).
D: g+hu g+hu sta ka. We are construing this to be a transliteration from the Sanskrit of kukkuṭa.
N, H, S: shi khan Di la; D: shi khan shi la. In Monier Williams, śikhaṇḍa is a tuft or lock of hair left on the crown and also a peacock’s tail, which probably corresponds to the original etymology of the term.
D: ka pin ta ka. We are construing this Tibetan transliteration as a reference to the kāpitaka tree.
D, S: −ma; L, K, C: +ma. The Chinese translations say: 有為相 (Taishō 311) and 有為 (Taishō 310 (1), agreeing with D and S.
Tib. g.yon phyogs; Skt. vāmapārśva, “the left side.” Vāma, or “left,” has the connotation of reverse, adverse, contrary, opposite, unfavorable, crooked, oblique, sideways, and so forth. See Monier-Williams 2005, p. 941.
In the Vinayavastu, “raw grain” (Tib. ’bru rjen) is discussed alongside gold and silver as something that bhikṣus are prohibited from accepting.
In Tibetan, kham gyis za ba’i zas, which following the Chinese 揣食 (Taishō 311), translates kavalīkārāhāra. This refers to food to be eaten by rolling it into balls, a reference to Indian culinary habits (Edgerton 1953, p. 174). Taishō 310 (1) says 美味, “delicious flavours.”
Y, L, P, C: las; D, S: lam. The Chinese (Taishō 311) says, 菩薩行業, which also supports this choice.
Y: −phal cher byas pa mi gzo bar ’gyur; D, S: +phal cher byas pa mi gzo bar ’gyur. The repetition of phal cher byas pa mi gzo bar ’gyur appears to be a scribal error. We have eliminated it following Y and the Chinese translation (Taishō 311).
In Tibetan, bskus te bor ba, which translates the Sanskrit pūtimukta. Edgerton says that this is equivalent to the Pali pūtimutta, which is interpreted as “containing urine” (Skt. mūtra). According to Edgerton, this is a secondary interpretation of pūtimukta, which primarily refers to one of the four niśraya-s, or supports/bases of a Buddhist bhikṣu (Edgerton 1953, p. 350).
We read bcas pa as a corruption of ’chad pa based on the Chinese translation (Taishō 311), which reads 教.
This phrase is rendered based on the Chinese translations: 是當在於彌勒初會修行梵行 (Taishō 311); 於當來世遇彌勒佛 初會之中具修梵行 (Taishō 310 (1)). For the Chinese phrases 當在於彌勒初會, “will be in the thus-gone one Maitreya’s first assembly” and 於當來世遇彌勒佛 初會之中具修梵行, “In the future world they will meet Buddha Maitreya (and practice pure conduct) in the first assembly” reads in the corresponding Tibetan, de bzhin gshegs pa byams pa las snying po mchog thob par ’gyur, “will obtain tons [of teachings] from the thus-gone one Maitreya.” It seems that the Chinese translators read agrasara (“first assembly”) while the Tibetan translators read agrasārā, the name of a very high number. For snying po mchog as a Tibetan translation of agrasārā, see Mahāvyutpatti # 7986.
This slightly truncated passage in Tibetan reads in the following ways in the corresponding passages in the Chinese translations: 迦葉！未來世中當有比丘，年二十、三十、四十、五十、六十、 七十、八十，乃至百歲老耄無智，莊嚴衣服，剃髮毀形，癡老之人 無有威德起於邪業。是臨終時，復更造惡，作毀戒法。斯以三事作 於姦 , “Kāśyapa! In the future world there will be bhikṣus, twenty, thirty, forty, fifty, sixty, seventy, eighty, up to a hundred years old, senile and without wisdom, adorning themselves with robes, shaving their hair but violating proper form. These foolish old people without dignity or virtue engage in wrong actions,” and 迦葉！於未來世當有比丘，年紀二十三十 四十乃至百歲，為老所侵莊嚴衣服，雖剃鬚髮毀壞威儀，老病衰朽 無有威光，趣向邪法。臨命終時，由罪意樂之所障蔽，熟思已犯懈 怠不修，而於三處示現證得 , “Kāśyapa! In the future world there will be bhikṣus, twenty, thirty, forty up to a hundred years old, overcome by old age, adorning themselves with robes, and, although they shave their hair and beard, violating proper conduct. Old, sick, decaying, and without dignity, they will tend toward wrong Dharma.”
Tib. mdzub mo bsgreng ba. The meaning of the Tibetan translation is somewhat obscure here. One Chinese translation (Taishō 310(1)) has 舉手自稱言我無與等, which could be roughly translated as “raising their hands and proclaiming: ‘I am without equal!’ ” The other Chinese translation (Taishō 311) has 舉指現相，以如此法用顯己德，是墮大慢, “raising fingers to indicate signs and using such methods to show their own virtue—this is falling into great arrogance.”
A brahmanic ascetic ordained by the Buddha shortly before the Buddha himself passed away (Edgerton 1953, p. 601).
Y, J, K, C: −dga’ shing mgu ba’i sems kyis ni; D, S: +dga’ shing mgu ba’i sems kyis ni. The Chinese translation (Taishō 311) agrees with this reading.
This is a loose rendering of the passage bdag la phangs par ’dzin pa dang / bdag tu ’du shes rtag spangs la/ /gang dag ngan ’gror mi ’gro ba’i/ rnal ’byor de dag skyed ’gyur ba/de dag la ni de rab dka’—which appears to be a corruption.
D: −nga dag gang yin pa de ’das pa’o/ nga bdag gang yin pa de da ltar byung ba’o snyam pa ni rlom sems so/ gang dag du ’dus shes pa ni rlom sems te/ mya ngan las ’das pa’i bar du ’dus shes pa ni rlom sems so; Y, S: +nga dag gang yin pa de ’das pa’o/ nga bdag gang yin pa de da ltar byung ba’o snyam pa ni rlom sems so/ gang dag du ’dus shes pa ni rlom sems te/ mya ngan las ’das pa’i bar du ’dus shes pa ni rlom sems so.
Y, J, K, C: −mi; D, S: +mi. The Chinese translations concur, reading 其未施者遠離於我千由旬想 (Taishō 311) and 於未施者如遠離我百由旬想 (Taishō 310(1)), as does the sense of the passage.
D: −bdag dang pha rol gzhan rnam kyi/ khyad par de ltar shes gyur nas/ sems dga’ mngon du sgrub par byed/ des na de’i shes rab ’phal/ de yi longs spyod gang yin pa/ gang dag des ni kun bsgrubs pa/ de dag tshul khrims ldan rnams dang/ gcig tu spyad par snga nas byas; Y: +bdag dang pha rol gzhan rnam kyi/ khyad par de ltar shes gyur nas/ sems dga’ mngon du sgrub par byed/ des na de’i shes rab ’phal/ de yi longs spyod gang yin pa/ gang dag des ni kun bsgrubs pa/ de dag tshul khrims ldan rnams dang/ gcig tu spyad par snga nas byas.
A bodhisattva in the audience of this sūtra.
A bodhisattva in the audience of this sūtra.
The main palace of the abode of the yakṣas on Mount Sumeru. It is ruled by the great king Vaiśravaṇa, also known as Kubera.
A bhikṣu who previously had been one of the five companions who joined Prince Siddhārtha while practicing austerities and attended his first turning of the wheel of Dharma at the Deer Park, after the Buddha’s awakening. As he was the first to understand the teachings on the four truths, he received the name Ājñātakauṇḍinya, meaning “Kauṇḍinya who understood.” Also known simply as Kauṇḍinya.
A bodhisattva in the audience of this sūtra.
A kind of hawk. Identification uncertain.
A bodhisattva in the audience of this sūtra.
A cousin of the Buddha Śākyamuni who became a bhikṣu and served for many years as the Buddha’s attendant. He is credited with having recited the sūtras from memory at the first council, convened to preserve the teachings of the Buddha after his parinirvāṇa.
The Buddha’s cousin and one of his ten principal śrāvaka disciples, Aniruddha was renowned for his clairvoyance.
According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.
A bodhisattva in the audience of this sūtra.
A bodhisattva in the audience of this sūtra.
A bodhisattva in the audience of this sūtra.
A bodhisattva in the audience of this sūtra.
An optional set of practices that monastics can adopt in order to cultivate greater detachment. The list of practices varies in different sources. When thirteen practices are listed, they consist of (1) wearing patched robes made from discarded cloth rather than from cloth donated by laypeople, (2) wearing only three robes, (3) going for alms, (4) not omitting any house while on the alms round, rather than begging only at those houses known to provide good food, (5) eating only what can be eaten in one sitting, (6) eating only food received in the alms bowl, rather than more elaborate meals presented to the Saṅgha, (7) refusing more food after indicating one has eaten enough, (8) dwelling in the forest, (9) dwelling at the root of a tree, (10) dwelling in the open air, using only a tent made from one’s robes as shelter, (11) dwelling in a charnel ground, (12) satisfaction with whatever dwelling one has, and (13) sleeping in a sitting position without ever lying down.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
One of the five companions with whom Siddhārtha Gautama practiced asceticism near the Nairañjanā River and who later heard the Buddha first teach the four truths of the noble ones at the Deer Park in Sarnath.
A kind of tree.
A kind of tree.
Indian fig-tree.
A kind of tree, which is also known as the “karnikara” tree.
A kind of tree.
Head of the “sixteen excellent men” (ṣoḍaśasatpuruṣa), a group of householder bodhisattvas present in the audience of many sūtras. He appears prominently in certain sūtras, such as The Samādhi of the Presence of the Buddhas (Pratyutpannabuddhasaṃmukhāvasthitasamādhisūtra, Toh 133) and is perhaps also the merchant of the same name who is the principal interlocutor in The Questions of Bhadrapāla the Merchant (Toh 83).
This term refers specifically to a bhikṣu who has received ordination, the highest level of monastic initiation available in the Buddhist tradition. The Sanskrit terms “bhikṣu” and bhikṣuṇī literally mean “beggar” or “mendicant,” referring to the fact that bhikṣus and bhikṣuṇīs—like other ascetics of the time—subsisted on alms begged from the laity.
This term refers specifically to a bhikṣuṇī who has received ordination, the highest level of monastic initiation available in the Buddhist tradition. The Sanskrit terms “bhikṣu” and bhikṣuṇī literally mean “beggar” or “mendicant,” referring to the fact that Buddhist bhikṣus and nuns—like other ascetics of the time—subsisted on alms begged from the laity.
A kind of tree.
A kind of flower.
A kind of bird.
A bhikṣuṇī in the audience of this sūtra.
A kind of flower.
A bodhisattva in the audience of this sūtra.
A bodhisattva in the audience of this sūtra.
A bodhisattva in the audience of this sūtra.
A class of devas presided over by Brahmā.
A bodhisattva in the audience of this sūtra.
A bodhisattva in the audience of this sūtra.
A bodhisattva in the audience of this sūtra.
A bodhisattva in the audience of this sūtra.
A upāsikā present in the audience of this sūtra.
A bodhisattva in the audience of this sūtra.
A bodhisattva in the audience of this sūtra.
A bodhisattva in the audience of this sūtra.
A kind of plant.
A kind of tree, which also known as “kher,” “cachou,” “cutchtree,” “black cutch,” and “black catechu.”
A kind of tree.
A kind of partridge.
A kind of tree.
A kind of tree.
An epithet of the Buddha.
An epithet of the Buddha.
’phags pa dkon mchog brtsegs pa chen po’i chos kyi rnam grangs stong phrag brgya pa las sdom pa gsum bstan pa’i le’u zhes bya ba theg pa chen po’i mdo. Toh 45, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 1.b–45.a.
’phags pa dkon mchog brtsegs pa chen po’i chos kyi rnam grangs stong phrag brgya pa las sdom pa gsum bstan pa’i le’u zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 39, pp. 3–107.
’phags pa dkon mchog brtsegs pa chen po’i chos kyi rnam grangs stong phrag brgya pa las sdom pa gsum bstan pa’i le’u zhes bya ba theg pa chen po’i mdo. Stok Palace Kangyur vol. 35 (dkon brtsegs, ka), folios 1.b–66.b.
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