The Buddha’s Collected Teachings Repudiating Those Who Violate the Discipline
Epilogue

“Śāriputra, I remember when a thus-gone, worthy, perfect buddha named Brilliant Light appeared in the world. At that time the bodhisattva Maitreya was a universal monarch who generated under him the roots of virtue associated with the mind of awakening for the first time. The lifespan of that blessed one was eighty-four thousand years, and his great gathering of hearers was threefold: there were nine hundred sixty million worthy ones in the first great gathering, nine hundred forty million worthy ones in the second, and nine hundred twenty million worthy ones in the third. Śāriputra, when King Vairocana saw that blessed one, great joy arose in his mind. For ten thousand years, he venerated and pleased that blessed one and his saṅgha of hearers. […] In a prayer, he made this aspiration: ‘When I pursue awakening in the future, may I obtain a lifespan just as long as his, and may I gain a saṅgha of great hearers of the same size. [F.58.a] When I establish sentient beings in happiness, may I awaken to unsurpassed and perfect buddhahood!’

“Śāriputra, I remember that I gave rise to the mind set on awakening four hundred million eons after the bodhisattva Maitreya, and I generated roots of virtue under the thus-gone, worthy, perfect Buddha Unconquered Banner. For a thousand years, I offered all kinds of pleasurable articles to that blessed one and covered him with divine cotton fabrics of inestimable value. After that blessed one passed into parinirvāṇa, I ordered the construction of a great reliquary one league high and half a league wide that was made of the seven precious substances‍—gold, silver, beryl, crystal, red pearls, emeralds, and white coral. Śāriputra, I continuously made the aspiration, ‘Although most sentient beings who are afflicted by suffering, vulnerable, and helpless engage in nonvirtue and perfect the conditions to be reborn in the lower realms, may I awaken to unsurpassed and perfect buddhahood!’

“Śāriputra, look at all the hardships the Thus-Gone One has endured, all the hardships he has gone through, and all the sufferings he has experienced to accomplish unsurpassed and perfect awakening. If I were to describe in detail all the intense, harsh, and terrifying agonies the Thus-Gone One experienced to accomplish unsurpassed and perfect awakening, Śāriputra, you might inquire about how much merit the one called Constant Generosity accomplished.46 [F.58.b] Consider his constant disillusion, his cultivation of infinite diligence, his pleasing of all the thus-gone, worthy, perfect buddhas, and all the hardships he has undergone to accomplish unsurpassed and perfect awakening. It goes without saying that foolish beings do not generate even a single thought aimed at reaching nirvāṇa. Śāriputra, if it is that difficult to attain awakening for those who are coherent, I need not say how much harder it is for those who are not coherent! That being so, Śāriputra, you must understand this and take it to heart.

“I would never say that any excellent state is obtained or realized through any kind of negativity whatsoever. Śāriputra, what is meant by negativity? Śāriputra, it refers to the negativity of physical, verbal, and mental actions, the negativity of having unwholesome qualities, the negativity of apprehending, the negativity of laziness, and the negativity of violated discipline. Śāriputra, those are the worst negativities, because after going forth under this teaching, beings who have them will cling to the view of a self, the view of a being, the view of a life force, and the view of a person. Why is that? Because, Śāriputra, the Thus-Gone One directly sees that the proponents of the view of a person lack the acceptance that concords with the truth.

“Śāriputra, even if ten billion buddhas were to use the three types of miraculous displays to teach the Dharma for an entire day to those who entertain notions related to apprehending, they would not give up their views, and they would not obtain a single mouthful of alms given through faith for the purpose of purification, so what need is there to mention attainment of the fruition? It is impossible.

“Śāriputra, if those who hold the view of a person were to pass beyond suffering, all ordinary beings would also pass beyond suffering. Why is that? Because, Śāriputra, the view of a person is a wrong view. [F.59.a] Śāriputra, most immature ordinary beings cling to the view of a self, the view of a being, the view of a life force, and the view of a person. Therefore, Śāriputra, all those with wrong views would pass beyond suffering.

“Śāriputra, if someone were to think that beings who have not abandoned the view of a person could pass into nirvāṇa, then all immature ordinary beings would belong to the noble path, because they would not lack anything related to the noble path. Śāriputra, if someone were to think that beings with wrong views could pass beyond suffering, having wrong views would constitute the noble path, because their mental engagement would not lead anywhere else than beyond suffering. Why is that? Because no immature ordinary being opposes the view of a person. Such foolish people would arrive at the following faulty positions: all immature ordinary beings will reach the noble path, and those who have reached the noble path would cultivate that path by killing others, following their desires, and committing the acts entailing immediate retribution. The noble path of those foolish people would then be the acts entailing immediate retribution. Why is that? Because all immature ordinary beings are proponents of the view of a person. If one were to say, ‘Beings who have committed the acts entailing immediate retribution will not pass beyond suffering, but proponents of the view of a person will pass into nirvāṇa,’ they would be lying and would disparage me. Even if they were to go forth and take full ordination, it would be pointless.

“Śāriputra, you must understand and realize this. No beings that entertain notions related to apprehending will pass beyond suffering. Śāriputra, if beings entertaining notions related to apprehending could pass beyond suffering, [F.59.b] the thus-gone, worthy, perfect buddhas would not appear in the world, and all the immature ordinary beings would pass beyond suffering. Why is that? Because all immature ordinary beings entertain apprehending, are proponents of the view of a person, and hold wrong views.

“Śāriputra, as long as I had views involving apprehending, I was harmed by obstacles, and the blessed buddhas did not prophesy about me, saying, ‘In the future, you will become a thus-gone, worthy, perfect buddha.’ If you consider the length of time during which I did not receive this prophecy, what need is there to mention the mere discipline, study, and absorption of those ignorant beings who are proponents of a self and entertain the notion of a person? I say that those beings are not equipped47 and are not liberated. Why is that? Because, Śāriputra, they have been clinging to those incorrect attachments for a long time, so none of them have passed beyond suffering.

“Those foolish beings do not think, ‘For now, I must rely upon, cultivate, and increase the characteristic of selflessness by any means possible and abandon the heap of suffering by any means possible!’ Śāriputra, as an analogy, a blind person who is threatened with death from behind might try to flee and jump into a pit filled with burning embers and wood, thinking that he would be safe. Śāriputra, that is why I say, ‘I have seen what happens to foolish beings who rely upon a view related to apprehending and the view of a person. They regard such views as pure, and they regard what afflicts sentient beings as liberation. Holding such views leads them to be reborn in the lower realms.’

“Śāriputra, just like a blind person who jumps into burning embers because he thinks he will be safe, those foolish beings hold the view of a person because they think that it will bring them happiness. [F.60.a] They enjoy gifts offered through faith, while being strongly attached to the very views that have deceived and deluded them for a long time. They will be tormented for a long time, and falling into error for such a long time will leave them helpless, unhappy, suffering, impaired, and downtrodden.

“Śāriputra, a wealthy king who has been appointed to the highest rank of the ruling class executes those in his country and his court who must be executed and expels those who must be expelled. There are people who cause trouble, who do not obey the city’s laws, and who use problems to sow division among the population. The king will find out that they are thieves and troublemakers, express his wrath, sound the drums, and then appear in front of his royal subjects and the people of the city to proclaim, ‘These people have shown that they contest the king’s authority and do not respect the city’s laws!’

“Śāriputra, the Thus-Gone One, who has accomplished unsurpassed and perfect awakening over the course of uncountable eons, also rules over his own domain, and there are beings who would not oppose the duties of his retinue, even at the cost of their lives. Śāriputra, the entire world with its gods is unable to disturb those who have realized the words of the Thus-Gone One by performing those duties, and nothing can prevent them from maintaining the duties of the Thus-Gone One. They would neither do so nor order someone to do so, even if it would cost them their lives.

“Śāriputra, I, along with my retinue, govern the performance of those duties. To prevent thieves, members of a band of robbers, looters,48 or anyone else who might violate them from roaming about in this city of Dharma, they are kept very protected and guarded. [F.60.b] One should not teach mantra verses with their secret meanings that belong to the Thus-Gone One or the Thus-Gone One’s retinue to those who oppose the words of the Thus-Gone One or to those who do not pay heed to his words. Śāriputra, in this way the Thus-Gone One carefully protects the city of Dharma with his great insight; diligence in the performance of duties is the foundation.

“Śāriputra, no one here today creates obstacles for this city of Dharma. If anyone who creates obstacles for this city of Dharma were here right now, they would be called Dharma thieves and troublemakers. If some people were to teach the mantra verses with their secret meanings that belong to the Thus-Gone One or the Thus-Gone One’s retinue to outsiders, even if they approached me and came before me, I would not bestow upon them discourses that accord with the Dharma, I would not teach them the duties, and I would not tell them the mantra verses with their secret meanings. However, if they were to express interest in those duties, they should seek the opportunity to go forth and take full ordination. After I knew that they were capable of performing those duties, I would then give them the opportunity to do so, but I would require them to observe a four-month probationary period. Why is that? Because this will keep the city of Dharma protected and guarded, and it will protect it from troublemakers in the future.

“Śāriputra, since the Thus-Gone One protects the city of Dharma in that way, they will not be able to harm it. Since they cannot harm it, they will uphold the words of the Thus-Gone One and abandon their evil views. Then, after they have attained a favorable mental disposition, they should go forth and take full ordination. If they go forth in that way, the world with its gods will be unable to agitate them.

“Śāriputra, who are those people that the Thus-Gone One said should be assigned a probationary period? They are all the members of non-Buddhist orders and all those who delight in the teachings of the members of non-Buddhist orders. According to the Thus-Gone One, this is who is required to observe a probationary period. [F.61.a]

“Śāriputra, who are the proponents of the views of non-Buddhist orders? They are those who entertain notions of existence, notions of a self, notions of a being, notions of a life force, notions of a person, and other notions related to apprehending. They are absorbed in acts that involve apprehending. They adhere to mistaken paths. They have hesitations and doubts about phenomena being empty of inherent characteristics. They are attached to various types of clinging and falsehoods, and they do not engage in the ultimate reality, emptiness. They are called members of non-Buddhist orders because they are wrong.

“Śāriputra, this is why they must not be entrusted with robes and are not suited to observe the various types of monastic rites.49 Śāriputra, the members of non-Buddhist orders that the Thus-Gone One has mentioned include any householders and anyone wearing the saffron robes who hold views of apprehending. If they want to go forth under this Dharma-Vinaya, they must observe a probationary period. Why is that? Because, Śāriputra, views of apprehending are wrong views. In this Dharma-Vinaya, wrong views lead to laxity in the performance of duties. Wrong views are the great thieves and troublemakers of the Thus-Gone One.

“Śāriputra, I do not give people with wrong views the opportunity to go forth and take full ordination. Śāriputra, if those who have not developed the acceptance that concords with the truth that all phenomena lack a self‍—and are neither interested in nor understand the emptiness of all phenomena, the absence of a self, the absence of a being, the absence of a life force, and the absence of a person‍—go forth under this Dharma-Vinaya and then lose interest and fail to understand when they learn that all phenomena lack a self, lack a being, lack a life force, and lack a person, and that the ultimate reality is emptiness, they will consume gifts of faith without being authorized to do so. Because of that, they will not honor, respect, revere, worship, [F.61.b] and venerate the Buddha, the Dharma, and the Saṅgha. Since they crush the trainings of the Thus-Gone One into dust, the members of non-Buddhist orders pretend to be mendicants while acting as Dharma thieves.

“Śāriputra, in the future, there will be monks who have not cultivated their bodies, who have not cultivated discipline, who have not cultivated their minds, and who have not cultivated insight. They will disparage and ridicule the words of the Thus-Gone One. They will disrespect those who revere and show concern for the Thus-Gone One at the holy sites of the Thus-Gone One and those who continuously dwell in the ultimate reality, emptiness. They will disparage, ridicule, and disrespect the emptiness of the Thus-Gone One, which is the ultimate state.

“Śāriputra, at that time, monks who do not abide by emptiness will be in the majority. They will be disparaging, ridiculing, and disrespectful. Śāriputra, the Thus-Gone One delighted those who abide by emptiness by expressing his approval of them and acting in accordance with his word. At that time, when beings pursue it as a livelihood and are only concerned about food, those who hold the view of a person will concern themselves with pleasing people.

“Śāriputra, at that time, those monks who teach that empty phenomena are empty, that selfless phenomena are selfless, and that phenomena that are devoid of a being, a life force, and a person are devoid of such things will be overpowered by those who pursue a livelihood. Why is that? Because, Śāriputra, this is the first sign that precedes sentient beings’ complete severance of the roots of virtue. Just like fools selling teachings for the price of sandalwood, they will not accept the excellent teachings that have been taught in the world. [F.62.a]

“Śāriputra, that is why the blessed Kāśyapa prophesied, ‘In the future, the hearers of the Thus-Gone Śākyamuni will teach the ultimate reality, emptiness, to householders and renunciants for the sake of worldly material things. Those immature and stupid householders and renunciants will denigrate and distrust them. They will use great force and expel them by violent means and, as a result, they will be reborn in the lower realms.’

“Śāriputra, at that time, they will adopt inappropriate discourses and make them seem like essential teachings. They will reject the ultimate teachings of the Buddha and be scared when they hear them. Why is that? Because the beings at that time will be proponents of the view of a self and proponents of the view of a being. They will entertain the notion of a person. Their aspirations will be inferior. They will be lazy and indolent. They will long for profit. They will have strong desire, anger, and delusion. They will wish for gain and honor. They will be proud of their expertise. They will be immature. They will find contradictions in the scriptures. They will increase disputes. They will show no love for one another. They will lack the qualities of mendicants. They will be intent only upon gain and honor. They will engage in many administrative duties. They will develop the intelligence of women. They will look for the faults of others. Since they are not trained, they will hide their own faults, conceal their evil deeds, and boast about their virtues.

“At that time, those here now who are pure, who have cleared away their negativities, and who abide by wholesome qualities will prevent the words related to this training from dying out with their lives, by keeping them secret and not teaching them. Śāriputra, of what use is emptiness for people who do not maintain discipline? What would be the use of teaching them that phenomena are empty of inherent characteristics? As an analogy, when the noble sons demonstrate various illusory displays on stage, those immature beings who are intimidated, deluded, [F.62.b] and stupid see them and roar with great laughter. Why is that? Because they are immature. Wise beings with sharp insight then say, ‘These fools roar with great laughter when they are in doubt.’ In the same way, Śāriputra, at that time, those who pursue their own livelihood will disparage monks who teach about emptiness. Why is that? Because they are not trained, and because they will be scared when they hear about the Buddha’s teachings on emptiness.

“Śāriputra, look at the amount of time those fools are wasting! They always think that good things might not be good, and that things that are not frightening are frightening. Śāriputra, at that time, those monks will bear the wrong impression that wholesome qualities are of no benefit and unwholesome qualities are beneficial. Śāriputra, those monks will long for gain, will have strong desire, anger, and delusion, and will adopt and engage in the three roots of nonvirtue. Śāriputra, for the sake of worldly, material things, they will teach householders discourses that contain the foundation of the superior training of discipline and discourses on prātimokṣa that I taught to support the disciplined monks. They will write books and consider offering them to householders. Śāriputra, of what use is emptiness to such unholy beings? Of what use is the teaching that phenomena are empty of inherent characteristics? Why are they not useful? Because, Śāriputra, such foolish beings are unable to strive to abandon attachment, so what need is there to mention striving to abandon ignorance? It is impossible. [F.63.a]

“Śāriputra, at that time, there will be untrained monks who uphold the Vinaya. The majority of monks who possess the Dharma talks and possess the discourses will be untrained. Śāriputra, what does it mean that, at that time, untrained monks will uphold the Vinaya, possess the Dharma teachings, and possess the discourses? Śāriputra, there are three types of trainings. What are the three? The training of superior discipline, the training of superior attention, and the training of superior insight. Śāriputra, these are the three trainings taught by the Thus-Gone One. People who merely study without having trained in these three trainings devalue them for others and create obstacles for foolish beings. If others express doubts and question them in accordance with the Dharma, they will not give them suitable answers, so what need is there to mention untrained monks striving for Dharma teachings related to emptiness free of apprehending? It is impossible.

“Śāriputra, there will be monks who transgress their discipline who will engage in the activities of householders, make a living by acting as messengers, and make a living by practicing medicine. Śāriputra, they will go forth under my teachings and then use my awakening to make a living. Look how they will behave toward the Thus-Gone One throughout their lives! Śāriputra, at that time, when the Four Great Kings; Śakra, the lord of the gods; Brahmā, the lord of the Sahā world; and many thousands of gods see the excellent teachings being split into many pieces, they will cry out loud.

“Śāriputra, it is inappropriate for someone to follow me and act as a servant to householders. Why is that? Because, Śāriputra, my hearers should not act as attendants for any god, nāga, or yakṣa. [F.63.b] Rather, Śāriputra, it is the gods, nāgas, and the yakṣas themselves who act as attendants for my hearers. Śāriputra, it is impossible for those foolish beings who act as householders’ servants to follow and be interested in the Dharma teachings on emptiness free of apprehending.

“Śāriputra, at that time, monks who violate their discipline will teach the words of the Buddha to householders for a mere cup of wine. Śāriputra, what do you think? It is impossible for those who are completely attached to a self; those who have strong desire, anger, and delusion; those who enjoy socializing; those who enjoy chatting; those who are Lokāyatas; and those with impure behavior to understand, know, comprehend, or even develop interest in the Dharma teachings related to emptiness free of apprehending. It is impossible for them to be capable of teaching about this in a way that causes others to correctly attain the qualities of mendicants.

“Śāriputra, even those who are satisfied with the simplest robes and proclaim the praises of being satisfied with the simplest robes, those who are satisfied with the simplest alms and proclaim the praises of being satisfied with the simplest alms, those who are satisfied with the simplest sleeping places and proclaim the praises of being satisfied with the simplest sleeping places, those who are satisfied with the simplest types of medicine and basic necessities and proclaim the praises of being satisfied with the simplest types of medicine and basic necessities, those who are disciplined and who have pure conduct, those who dislike socializing, those who dislike chatting, those who do not exert themselves in the discourses of the Lokāyatas but strive to abandon them day and night as if their hair were on fire, and those who strive to cultivate the noble path find it somewhat difficult to delight in the Dharma teachings on emptiness free of apprehending. [F.64.a] So what need is there to mention those who have no interest, yearning, or enthusiasm?

“Śāriputra, you should know that, at that time, there will be monks who merely cause a lot of damage. Since they do not understand the awakening of the buddhas, they will not comprehend it and will denigrate it. The Thus-Gone One has therefore said that those who make trouble for this Dharma-Vinaya deserve to be expelled. Śāriputra, those foolish people will think, ‘Since that is the only reason we have gone forth, we should not practice anything that is not within the domain of this teaching,’ and they will not have any gratitude toward the Thus-Gone One.

“Śāriputra, the Thus-Gone One has taught this discourse because of such concerns for the future. Those who hear this Dharma teaching will then endeavor to abandon things that are not appropriate for mendicants and that lead to the transgression of vows. Why is that? Because, Śāriputra, the monks who violate their discipline should not hold the seer’s banner, even for the time it takes to snap one’s fingers. Śāriputra, those in whom intense joy arises when they hear this Dharma teaching embrace the awakening of the buddhas. Why is that? Because, Śāriputra, this teaching is the awakening of the buddhas. It is the ultimate state.

“Śāriputra, earnest monks should be compelled to travel even a trillion leagues to hear this Dharma. Why is that? Because it is extremely rare for blessed buddhas to appear in the world, and it is extremely rare for them to teach a discourse such as this. Śāriputra, three types of people will not accept or enjoy a discourse such as this. Who are they? Those who violate their discipline, those who have pride, and those who teach an impure Dharma‍—because they will cling to the view of a self. [F.64.b]

“Śāriputra, those foolish beings will become utterly lost when they hear such a harmonious Dharma teaching and will perfect the conditions that lead to blindness. Therefore, Śāriputra, I have given this discourse twice, because, Śāriputra, after the Thus-Gone One has passed into parinirvāṇa, this discourse will please and delight disciplined monks. Śāriputra, this discourse will be embraced by those who are disciplined, and it will be rejected by those who violate their discipline. Why is that? Because, Śāriputra, when one teaches the truth exactly as it is, this makes immature beings uncomfortable.

“Śāriputra, in his discourses the Thus-Gone One has used the factors, aspects, features, and distinguishing marks they possess to teach the aspects, features, and distinguishing marks of those whose discipline has been violated. Beings who violate their discipline do not like talks on discipline; beings without equipoise do not like discourses on equipoise; beings who are stingy do not like discourses on generosity; and beings who are proud will fall into a great abyss and experience great fear when they hear the words of the Buddha, who is completely devoid of pride.

“If someone praises having few possessions, those who chase after food and material things will become very upset. If someone teaches the ultimate reality of the Buddha to those who follow the discourses of non-Buddhist orders, those who are devoted to the teachings of the Lokāyatas, those who are fond of words, those who relish socializing, and those who delight in conversation, such people will not trust them and will not respect the Dharma.

“For an analogy, Śāriputra, a paṇḍaka without the male sexual organ who thinks that beings who have a male sexual organ are also paṇḍakas will give rise to the idea that he has the same nature and characteristics as all of these beings. [F.65.a] So too, Śāriputra, the monks who mingle with Lokāyatas and become engrossed in the words and statements of outsiders will not respect or cherish the ultimate reality that is the Buddha’s teaching. They will also not respect or cherish the monks who propound the doctrine of utterly pure nonapprehending as the teaching of the Buddha, and they will disrespect the disciplined monks. Why is that? Because they agree with the Lokāyatas and the doctrines propounded by the nirgranthas, they are extremely arrogant, and they praise that state. Why is that? It is because they do not strive to cultivate weariness, to get rid of desire, to reach cessation, to attain peace, to gain genuine understanding, to become mendicants, and to pass into nirvāṇa. Since their faculties are impaired, they think that everyone has impaired faculties‍—just as paṇḍakas think all men are paṇḍakas.

“For an analogy, Śāriputra, blind people do not see colors such as black, white, blue, yellow, or red, or whether a form’s color is beautiful or ugly. They also do not see whether something is long, short, and so forth. No forms whatsoever‍—whether small, thick, long, short, blue, yellow, red, or white‍—appear to their eyes. They think, ‘There are no blue, yellow, red, or white forms, and there are no long, short, small, or thick forms either.’ They cannot perceive blue, yellow, red, white, long, short, small, or thick forms. They think that the sun and the moon do not exist‍—they cannot perceive them, and they cannot point to them. In accordance with their mistaken perception, they will think that everyone else is blind too. [F.65.b]

“Similarly, Śāriputra, monks who have pride, monks who hold the views of non-Buddhist orders, and monks who violate their discipline do not comprehend and trust the profound awakening of the buddhas. They do not delight in, contemplate, comprehend, or understand, and are not interested in, the Dharma teachings on emptiness free of apprehending. They will say, ‘Wise ones, you may delight in teaching, and you may have reached the correct conclusion about the Dharma teachings, yet you are unable to teach those Dharma teachings, and you neither understand nor see the qualities through which one can be truly called a mendicant.’ Therefore, they will be like blind people for whom there are no white or black forms.

“Śāriputra, those who have reached a false conclusion and pursue the teachings of the Lokāyatas are like blind people. They enjoy socializing and delight in conversation. They are overwhelmed by afflictions, and their discipline is violated. They engage in evil actions and do not have the power to know, comprehend, be interested in, or understand the Dharma teachings on emptiness free of apprehending. They do not have the ability to achieve the qualities of mendicants. It is impossible. Śāriputra, what do you think: do foxes roar like lions, will they ever roar like lions, do they play like lions, and do they overpower other animals like lions?”

“No, Blessed One, they do not. Why is that? Because, Blessed One, lions and foxes are different in terms of their colors, strengths, calls, and abilities to overpower. Blessed One, foxes have the nature of foxes, and they can only emit the calls, cries, and sounds of foxes.”

“In that way, Śāriputra, those people whose discipline is violated and degenerated, whose behavior is corrupted and decayed, who have pride, [F.66.a] and who have fallen into pride will think that they are holy. They will teach an impure Dharma, they will devote themselves to the teachings of the nirgranthas, they will cling to what lacks substance, they will be narrow-minded,50 they will prioritize worldly material things, they will enjoy chatting, they will enjoy socializing,51 and they will follow the discourses of the Lokāyatas. They will not know, comprehend, or understand emptiness. That would be impossible.

“Śāriputra, monks who are great elders are like great elephants and great lions. They are great meditators who are disciplined and possess insight. They are confident in the Dharma teachings on emptiness free of apprehending. They are confident in the fact that all phenomena bear the characteristic of emptiness, and that there is no self, being, life force, or person.

“They dislike socializing, take no pleasure in socializing, and do not put effort into enjoying socializing. They dislike conversation, take no pleasure in conversation, and do not put effort into enjoying conversation. They dislike sleep, take no pleasure in sleep, and do not put effort into enjoying sleep. They dislike worldly activities, take no pleasure in worldly activities, and do not put effort into enjoying worldly activities. They do not engage in the activities of householders, do not act as messengers, and do not deliver letters. They do not act as doctors and do not put effort into practicing medicine.

“They do not exert themselves in the discourses of the Lokāyatas and do not follow the Lokāyatas. They alone are proponents of the transcendent teaching who are confident in the fact that all phenomena are empty, so they are free from both action and inaction. Delighted by the ultimate state, they will truly roar like lions‍—not like foxes.

“Śāriputra, there will be monks who put great effort into the discourses of the Lokāyatas, abandon the words of the Buddha, and propound the spells of non-Buddhist orders, and they will enter retinues and please them with their proper manner of speaking. [F.66.b] Such unholy beings are known as rotten mendicants. Why is that? Because, Śāriputra, the words of the Buddha are devoid of the views of the Lokāyatas. Śāriputra, at that time, those monks who exert themselves in discourses of the Lokāyatas should not call me their teacher. Why is that? Because, Śāriputra, the mendicants of the son of the Śākyas do not uphold the spells of the nirgranthas. They do not explain them to others, and they do not enter retinues to teach them. Śāriputra, those who do not exert themselves in the discourses on emptiness merely cry like foxes while claiming to roar like lions. Such unholy beings are therefore unable to understand the ultimate teachings.

“Śāriputra, you must understand and realize this. Those with perfect discipline, perfect absorption, and perfect insight have no craving, no attachment, no clinging, no anger, no delusion, no hypocrisy, and no deceit. They are honest and wise. They speak the truth and are proponents of truth. They enjoy solitude and dislike sleep. They abide by emptiness, the absence of distinguishing marks, the absence of wishes, and the absence of characteristics. They are interested in the words of the Buddha and do not rely on the discourses of the Lokāyatas. They carefully guard their discipline, reject all evil friends, and give up all forms of socializing. They practice infinite diligence and abide by mindfulness. Such people will be able to understand the Dharma teachings on emptiness free of apprehending. Why is that? Because this is the domain of holy beings, not the domain of those who give priority to worldly material things, mendicants who are corrupt, or those who pretend to be mendicants although they are not.

“Therefore, Śāriputra, this teaching has been received by the buddhas, but those who put great effort into the teachings of the Lokāyatas are unable to receive it. [F.67.a] Those who follow an impure Dharma are unable to receive this teaching. Śāriputra, it is something possessed by wise beings, not unwise beings. It does not belong to those who mingle with the proponents of the nirgrantha views or those who hold the view of a person.

“Śāriputra, if a person truly existed, the thing designated as the person for those who argue that the person is the ultimate truth would truly exist. This person would be blue, yellow, red, or white, and this true state would be apprehended as situated in the body or separate from it. [B7]

“Śāriputra, one cannot show that the person exists inside the body in the same way one can show that sesame oil comes from sesame seeds‍—and this is what qualifies something as true. However, Śāriputra, if the person existed internally, the proponents of the view of a person should be able to point to the person with certainty and say ‘this is it,’ just like sesame oil can be shown to come from sesame seeds. Therefore, Śāriputra, those who pretend to be mendicants and who argue that ‘the person is the true state, so it is something that can be apprehended at the ultimate level’ do not even apprehend the nature of mendicants, so what need is there to mention them having the attainments of mendicants? It is impossible.

“Śāriputra, this understanding, this impure clinging, this clinging to a self, a being, a life force, and a person is the primary downfall, and it is followed by attachment to gain and honor. Śāriputra, for someone with pure perception, it is impossible and there is no opportunity for desire, anger, or delusion to arise. It is impossible to reach the ultimate state through gain or honor, and it is impossible for those who cling to and dwell on gain and honor, and for those who are degenerate.

“Śāriputra, those who entertain the notion of a self and hold the view of a person are afraid of not having a livelihood. [F.67.b] Terrified by the prospect of not having a livelihood, they will cling to gain and honor, and this will be an impediment for them. Śāriputra, those who maintain a view of a self, a view of a being, a view of a life force, and a view of a person may go forth under this teaching and be designated ‘renunciants,’ but those foolish beings are not renunciants, because the noble ones are renunciants. Why is that? Because, Śāriputra, they are nirgrantha renunciants who were previously instructed as renunciants, who hold the view of a person, and who hold a view related to apprehending.

“Śāriputra, in such ways they have become renunciants in this and other lives. As a result, they reveal their identity as renunciants who hold the views of the nirgranthas and are not noble renunciants. Why is that? Because, Śāriputra, inferior minds will not understand or be interested in something so vast, and they will not live in a manner related to the ultimate truth. Why is that? Because, Śāriputra, they have committed actions that will cause them to be destitute of the Dharma. They have accumulated evil, nonvirtuous actions in the past, they have acted in disharmony with the noble path, and they have fomented distrust toward disciplined monks. They have described other peoples’ discipline, behavior, and livelihood as degenerated without actually seeing the reasons for it, and their hostile attitudes have fomented a great deal of distrust. They have spoken ill of others, and they have denigrated the words and verses of the discourses taught by the Buddha, without having investigated them.

“Śāriputra, since they have committed and accumulated those evil, nonvirtuous actions that will cause them to be bereft of the Dharma, they will neither comprehend nor have faith in this ultimate teaching of the Buddha. Due to the ripening of those actions, even if they exert themselves with diligence, they will not be able to understand the topic of apprehending, [F.68.a] so what need is there to mention the attainment of the fruition? It is impossible. If even the buddhas cannot untangle those who indulge in the view of a person from their views, what need is there to mention the hearers? It is impossible.

“Śāriputra, if those who cling to and are attached to the view of a self, a being, a life force, and a person hear about the gateways to liberation, they will be afraid, scared, and terrified. Since they have committed actions in the past that have caused them to be bereft of the Dharma, it will invariably lead them to cling to a self, a being, a life force, and a person. Even if a trillion buddhas were to teach them the Dharma through the three types of miraculous displays, they would be unable to understand it. Śāriputra, it would be better to have one’s tongue cut out with a sharp sword than to describe other peoples’ discipline, views, behavior, and livelihood as degenerated without actually seeing the reasons for it, and to denigrate the words and letters of the discourses taught by the Buddha without having investigated them.

“Śāriputra, in the future, there will be monks who are not bound by the prātimokṣa vows, yet they will be conceited about their discipline. They will try to outshine each other by saying, ‘I am disciplined, but these people are not. That is something other than proper conduct.’ Śāriputra, most of those monks will emphasize discipline and say, ‘I am disciplined but this person is not as disciplined as I,’ or, ‘I am learned but this person is not as learned as I.’ Śāriputra, most of those monks will live in the wilderness. The majority of them who maintain discipline, [F.68.b] respect the aggregate of discipline, and master many topics will experience anger, intense covetousness, attachment, rage, and confusion although having understood most of the teachings of the Buddha. Great conflicts will become widespread, due solely to conditions related to degenerated views, discipline, behavior, and livelihood. Śāriputra, during that time of conflict there will be upright monks who will work to pacify those disputes, but even they will end up siding with one group or another.

“Śāriputra, since they will be hostile toward one another, they will not have a comfortable existence, and the religious practitioners, householders, and renunciants will also not have a comfortable existence. Śāriputra, they will not show reverence or respect to monks who are underage, novice monks, senior monks, or elders. Why is that? Because they have gone forth and taken full ordination without the proper training. When they are old and at the end of their lives, those disrespectful and irreverent monks will be just the same as ten-year-olds, fifteen-year-olds, twenty-year-olds, or fifty-year-olds. Their retinues will be just like them and lack appropriate behavior.

“Śāriputra, at that time, they will be exceedingly attached, angry, and deluded. Śāriputra, those foolish beings will not investigate, be interested in, or have faith in the words of the discourses taught by the Buddha, so they will raise irrelevant arguments. Śāriputra, their lack of respect and their criticism of one another will cause my Dharma-Vinaya to vanish. [F.69.a]

“Śāriputra, most of those foolish beings will accumulate karma that will cause them to be bereft of the Dharma and to fall into the lower realms. Śāriputra, you must understand and realize this. At that time, besides the worthy ones, those in whom afflictions are exhausted, and those who cannot be affected by the diseased, the noble sons who apply earnest effort should not stay for even a single night in the places where those monks have assembled.

“Śāriputra, at that time, those evildoers will be attached, angry, and deluded, and will be afraid of not having a livelihood. Śāriputra, the noble sons who apply earnest effort should pledge to live like wild animals that are about to die, and then go into the wilderness. Śāriputra, you must understand and realize this. My Dharma-Vinaya will not remain for a long time. Śāriputra, since sentient beings will be reborn in the lower realms after their roots of virtue have been exhausted, monks who are religious practitioners should give rise to this attitude: ‘I have seen the mendicant’s disaster of the ancient Dharma passing away. I must develop my diligence in haste and quickly attain the level of the worthy ones!’

“Śāriputra, in this way they will not attain my teachings, yet my hearers will not tire of acquiring robes and alms. Śāriputra, strive for the level of the buddhas‍—do not cherish worldly material things! Look, Śāriputra! As I have said, ‘Ten billion gods stand vigil with all kinds of pleasing articles for monks who are religious practitioners. Humans are not able to perform such acts of worship and veneration, Śāriputra.’ One should not be attached to the means of subsistence offered by the gods, the nāgas, or the yakṣas. [F.69.b] The words of the Thus-Gone One are true, and they are free from pretense and flattery, so exert yourself to realize emptiness, the ultimate reality that he taught! Apprehending is the great disaster.

“Śāriputra, monks who are religious practitioners, who have gone forth for the sake of the thus-gone ones, and who exert themselves in the Dharma will receive their alms bowl and robes from the gods who have few desires, humans who have few desires, and all manner of beings who have few desires. Why is that? Because the heap of merit of the thus-gone ones is immeasurable. Śāriputra, one cannot fathom even a trillionth fraction of the mark of a great being, such as the curl of hair between the eyebrows possessed by a thus-gone one who has passed into parinirvāṇa, so how could one fathom having venerated his entire body, as well as the hearers? Śāriputra, even if the whole world with its gods were to go forth under my teachings and cultivate the Dharma, it would not equal a mere sixteenth fraction of one of his marks. Thus, Śāriputra, the merit of the thus-gone ones is immeasurable!

“Śāriputra, monks who are satisfied with the simplest robes and proclaim the praises of being satisfied with the simplest robes, and who are satisfied with the simplest alms, sleeping places, medicine, and basic necessities and proclaim the praises of being satisfied with the simplest alms, sleeping places, medicine, and basic necessities should form the wish, ‘I will not engage in unwholesome means of livelihood for the sake of robes, or for the sake of alms, sleeping places, medicine, or basic necessities.’ [F.70.a]

“Śāriputra, when monks who wear tattered clothes pick up those clothes made of rags, they should think, ‘I will wear these tattered clothes to protect me from the cold in cold weather and to protect me from the heat in hot weather; to protect me from mosquitoes, flies, scorpions, snakes, wind, and heat; so that I can be in public places; to eliminate the worst type of fatigue; so that I will be respected by the noble ones; to hide the shameful parts of my body; and to cultivate the noble path. After donning these robes made of rags, I will make an effort not to cover my body in the clothes of ordinary people for even a single night.’ They should then wash and rinse those tattered clothes properly.

“If they start to become attached and cling to their tattered clothes, they should give them up as well. Śāriputra, I have not authorized such monks to possess tattered clothes, so what need is there to mention other possessions? Why is that? Because they lack the qualities of mendicants. Śāriputra, their present condition lacks the qualities of mendicants, and those who lack the qualities of mendicants do not deserve those tattered clothes, so what need is there to mention other possessions? Śāriputra, it would be better for one to cover one’s body with burning sheets of metal than for monks who wear tattered clothes to experience enjoyment regarding their tattered clothes.

“Śāriputra, if they start to crave and become attached to them, they should think, ‘I will wear these tattered clothes as my Dharma robe, to protect me from the cold, […] and to cultivate the noble path. [F.70.b] Once I don these robes, I shall attain the result of a stream enterer, the result of a once-returner, the result of a non-returner, and the state of a worthy one. I will keep this Dharma robe, and I will not look for another one until I have perfected the qualities of a mendicant!’ Śāriputra, I have authorized monks with such an excellent determination to wear robes made of tattered rags.

“Śāriputra, when monks enter cities to collect alms, they should develop a mental state in which they do not reflect upon worldly phenomena. They should enter cities to beg for alms while wearing the armor of absorption and without being distracted. After performing the alms round, they should leave that city without any mental attachment.

“Then they should sit crossed-legged and place the alms they have received in front of them. They should perceive those alms as filthy and repulsive‍—as excrement and urine, rubbish, vomit, unclean substances, fresh wounds,52 vile and disagreeable substances, the flesh of children, excretions, rotten substances, putrid substances, dung, and unwanted substances. They should then eat their food with such ideas in mind. They should be free from attachment, clinging, aversion, delusion, craving, and fixation.

“After they reflect upon its shortcomings and consider its origins, they should think, ‘I sustain myself just to support my body; to nourish myself; to counteract hunger; to support my pure conduct; to eliminate old agonies; to prevent new agonies from arising; to live well with strength, with well-being, and without wrongdoing; and to support my life force. [F.71.a] Therefore, in order to maintain my diligent efforts and to ensure that my physical strength and power do not decline, I shall eat this food. I shall then attain the result of a stream enterer, the result of a once-returner, the result of a non-returner, and the state of a worthy one.’ Śāriputra, I authorize giving alms as gifts of faith to such monks.

“On the other hand, Śāriputra, there may be monks who beg for alms and eat and consume the food they have received with attachment and clinging, while relishing its taste, with greed, avarice, and craving, without reflecting upon its shortcomings, and without considering its origins, while thinking, ‘I will strive to cultivate the noble path, and I will attain the result of a stream enterer, the result of a once-returner, the result of a non-returner, and the state of a worthy one.’ I do not authorize even small cups of water to be offered as gifts of faith to such monks, so what need is there to mention alms? Śāriputra, it would be better to eat the flesh of one’s own thigh or shoulder out of hunger than to consume gifts of faith without reflecting upon their shortcomings and considering their origins. Why is that? Because, Śāriputra, I have authorized gifts of faith to those who are equipped and to those who are liberated‍—not to anyone else.

“Śāriputra, how are beings equipped, and how are they liberated? Those who pass completely beyond suffering without grasping to the things of this life are equipped in that way. Those who engage in the practice of abandonment and in the cultivation of the noble path to abandon unwholesome qualities and actualize wholesome qualities as if their hair is on fire are equipped in that way. Those who devote themselves to empty phenomena and to the gateways to liberation, consisting of emptiness, the absence of distinguishing marks, and the absence of wishes, are liberated in that way. [F.71.b]

“Those who seek to know what virtue consists in and have an inquisitive nature will don the great armor, pursue unsurpassed and perfect awakening, and exert themselves in the authentic factors of awakening. Such beings who have entered the path will think, ‘I will attain the result of a stream enterer, […] and the state of a worthy one.’ They are steadfast in their actions. Such beings, who are motivated to master wholesome qualities, are equipped in that way.53

“Those who are liberated from the three lower realms are called stream enterers. Those who maintain a connection to the desire realm are called once-returners and non-returners. Those who are liberated from all fears are called worthy ones. Śāriputra, those who have trained in the three trainings are referred to as those who are equipped. They will receive gifts of faith. This is how beings are equipped, and this is how they are liberated. I have authorized gifts of faith to be offered to such people, who are equipped54 and are liberated.

“Those who are truly bound by the prātimokṣa vows and abide by the aggregate of discipline may consume those gifts. Those who are utterly bound by the prātimokṣa vows are not deceptive. They strive to become extremely learned and will truly be bound by the categories of Dharma taught by the Buddha‍—the discourses, songs, prophecies, verses, aphorisms, narratives, biographies, parables, stories of former births, marvels, and instructions55‍—and by the prātimokṣa vows. [F.72.a] They will not transgress or damage their discipline, and they will put effort into reading and recitation. I have authorized gifts of faith to be offered to such people. Śāriputra, when they truly embody this, they will be proponents of the definitive teaching.

“As long as ordinary beings prioritize discipline, they will associate with the proponents of non-Buddhist orders. Beings who have internal excellence will not cling to gain and honor and will not proclaim the awakening of the buddhas to those who are dependent upon others. They are therefore experts in the definitive meaning. They consider study essential, they do not lie, even at the cost of their lives, and they reject conflicting discourses. They accomplish their own and others’ benefit, and they are skilled proponents of the discourses of the faithful. They only teach emptiness, the ultimate reality, and that is the state in which they abide.

“Śāriputra, I have authorized such monks to teach the Dharma because they are able to determine what the gift of the Dharma is. Those who teach the aggregates of discipline, absorption, and insight found in the discourses taught by the Buddha are in harmony with the tenfold discourses.

“Śāriputra, some noble sons pursue their own benefit, want to help themselves, cherish themselves, and delight in the Dharma. Whether they intend to benefit both themselves and others or simply intend to benefit themselves, they rely upon the omniscient Buddha, who has great compassion and loves all sentient beings as if they were his own children. They go forth, but do not teach the definitive discourses, because their aggregate of discipline would be damaged. Why is that? Because, Śāriputra, the Thus-Gone One, the Worthy One, has said that it is impossible for those who are themselves distracted and untamed to tame others, it is impossible for those who have not pacified themselves to pacify others, and it is impossible for those who have not passed beyond suffering themselves to lead others to pass beyond suffering. However, it is possible for those who have pacified their distracted nature to tame others, it is possible for those who have pacified themselves to pacify others, [F.72.b] and it is possible for those who have passed beyond suffering to lead others to pass beyond suffering.

“Therefore, Śāriputra, you must understand and realize this. It is a heavy deed to disparage the Thus-Gone One. For this reason, Śāriputra, one should teach the Dharma with true words, not with false words. Śāriputra, the gift of the Dharma of disciplined monks is like a garland of jasmine flowers or a golden garland. Śāriputra, a teacher who is a proper recipient of offerings is devoted and certain about the Dharma teachings.

“Śāriputra, I have not authorized this status of a Dharma teacher for those whose discipline is violated and who mingle with members of non-Buddhist orders. I also have not authorized it for those who lie, those who prioritize worldly material things, those who crave gain and honor, those who have no devotion, or those who are argumentative. Śāriputra, I have authorized this status for honest people who maintain their vows. Śāriputra, you must understand and realize this. It is better for those who violate their discipline because they have allowed it to deteriorate to participate in this teaching than for those who wear the ascetic markings of a seer and consume gifts of faith while concealing their misdeeds. Why is that? Because, Śāriputra, such beings are creating the actions to be reborn in the hell realms for the most trifling reasons.”

Then Venerable Ānanda asked the Blessed One, “Blessed One, at that time, what aspiration for wholesome qualities will monks possess?”

“Ānanda,” the Blessed One replied, “do not ask that question. Let it go. Why is that? Because, Ānanda, at that time, the monks will not understand the wisdom of the Thus-Gone One. They will say, ‘The Thus-Gone One’s wisdom is unfathomable.’ [F.73.a] Ānanda, no pratyekabuddhas or worthy ones can conceive of or understand what has been apprehended by the Thus-Gone One’s wisdom about conditioned phenomena. Ānanda, this is the case even for someone like yourself who has faith in the Dharma that the Thus-Gone One has perfectly understood and taught, not to mention those who do not understand the good qualities of what the Thus-Gone One has taught. At that time, Ānanda, the monks will not even trust such discourses taught by the Thus-Gone One, let alone the Thus-Gone One’s prophecies describing what the destinies of those foolish beings might be. Why is that? Ānanda, it is because the reason why such true qualities have been taught is that they will be received in this way.56

“Ānanda, if all the lazy monks today applied effort at that time, their discipline, their conduct, their behavior, their diligence, and their insight would not be powerful. Ānanda, if the Thus-Gone One were to describe all the behaviors of those foolish beings, they would not have faith in his words, and they would accumulate extremely severe karma. Ānanda, even you would become very upset. Ānanda, you are unable to fathom such things. There will be so many unholy beings intent on evil deeds at that time that no one will pursue the words of the Buddha.

“Ānanda, what do you think: if a piglet were placed on a throne that had been covered with seating mats, would it remain on that throne? Would it find this pleasurable? Would it be delighted?”

“No, Blessed One, it would not.”

“Ānanda, this is the same thing that the wise ones should know about the awakening of the buddhas. [F.73.b] At that time, those who are not worthy of understanding the awakening of the buddhas will go forth and pretend to be monks. When they are genuinely and properly encouraged, they will find it unbearable, and when they are genuinely and properly instructed, they will not enjoy it. Therefore, just like piglets will fall from that great throne, those monks will clap their hands and fall from this Dharma-Vinaya into a great abyss. Why is that? Because, Ānanda, inferior beings cannot be established in the vast intention.

“Likewise, Ānanda, when it comes to this profound, unsurpassed perfect awakening, those who are difficult to tame, hard to satisfy, and difficult to heal; those whose insight and discipline is corrupted; those who listen wrongly, talk wrongly, comprehend wrongly, and understand wrongly; those who prioritize worldly material things and chase after food and clothes; those who have transgressed their discipline, broken their vows, and destroyed their clothing; those who are falling headfirst, and make a living through mistaken paths; those who are inferior and lazy; those whose diligence is weak and are shameless; the nirgranthas, those who talk nonsense, and those who apprehend wrongly; those who do not live properly and engage in the impure activities of householders, vicious mendicants, mendicants who live in households, and rotten mendicants; those who dwell on mistaken paths, who pretend to be mendicants although they are not, and who pretend to practice pure conduct although they do not; those who are seized by Māra, who enjoy chatting, who enjoy socializing, and who mingle with members of non-Buddhist orders; those who engage in an increasing number of activities, who prioritize socializing, and are eager for conversation; and Lokāyatas, all those who are overwhelmed by demonic disputes and afflictions, [F.74.a] and those who mistakenly entertain the perception of a self will be unable to know, understand, trust, or comprehend this Dharma teaching. It is impossible. Why is that? Because, Ānanda, those unholy beings are inferior, and the awakening of the buddhas is vast.

“For example, Ānanda, if the discipline of mendicants is so far out of reach for those deluded beings that it is more than ten billion world systems away from them, what need is there to mention the attainments of mendicants, the acceptance that concords with the truth, and nirvāṇa? Ānanda, at that time, when there will be so many monks who are flawed, lack qualities, are mediocre, are utterly inferior, are lazy, are greedy, are hostile, lack faith, are exceedingly hostile, are stingy, and who increase negativity, you would not understand it easily, no matter how often this teaching was taught. For an analogy, Ānanda,57 would it make sense for people to burn their house to warm themselves, to burn their rice field, or to poison the meal they have prepared?”

“No, Blessed One, it would not make sense!”

“Similarly, Ānanda, even if those unholy beings follow my awakening and make a living as renunciants, they would not understand, trust, or be interested in the Thus-Gone One’s qualities. Even if they are genuinely and properly encouraged by such discourses taught by the Thus-Gone One, they will learn about their own faults and denigrate the teachings. They will denigrate the teachings out of concern for their own livelihood. Ānanda, since Jambudvīpa will be filled with beings with corrupted insight, what would be the use for you to follow the behavior of those deluded beings?” [F.74.b]

“Blessed One, what is the name of this Dharma teaching? How should it be remembered?”

“Ānanda, you should remember this Dharma teaching as The Collected Teachings of the Buddha. You should remember it as Building the Foundation. You should remember it as Discernment of the Dharma. You should remember it as Repudiating Those Who Violate the Discipline. Ānanda, those who uphold this Dharma teaching will acquire an immeasurable heap of merit. Why is that? Ānanda, no one who violates their discipline will hold this Dharma teaching, proclaim it to others, or be able to give rise to faith upon hearing it‍—let alone find delight in it. That would be impossible. Why is that? Ānanda, those who rob a king, a king’s minister, the townspeople, or people in the countryside never say, ‘I am the one who stole their wealth.’ In the same way, Ānanda, no monks who violate their discipline who are defiled by all kinds of afflictions related to mendicants will hold such a discourse, proclaim it to others, or be able give rise to faith upon hearing it‍—let alone find delight in it. That would be impossible. Ānanda, as long as discourses such as this admonish monks who violate their discipline, they will truly overcome monks who violate their discipline and will be upheld by those who are modest and honest.”

When this Dharma teaching was taught, the Dharma eye of ninety thousand gods became immaculate, spotless, and utterly pure. The great earth shook in sixteen ways in front of evil Māra, his retinue, and the retinues of gods. Evil Māra lamented loudly and thought, “The mendicant Gautama knows my intention when I think, ‘After the Thus-Gone One has passed into parinirvāṇa, I will harm the faction of mendicants and ensure that the members of the disciplined faction stay away from each other. [F.75.a] I will support the faction that has violated discipline. After that, when those who violate their discipline no longer retain the words of the Buddha, I will sow confusion about the many practices of those who uphold the words of the Buddha, so that they will not be enthusiastic about the discourses when they hear them. Instead, out of ignorance, they will conclude that they are not the Buddha’s words.’ Aware of my intentions, the mendicant Gautama has informed his hearers about that future situation. He has given them this teaching to protect them in the future, to generate enthusiasm in those who are learned, and to bring clarity about that situation. Since he has now expounded this teaching to the world with its gods, I must strive to ensure that none of them pursues this teaching in the future.” With this thought in mind, evil Māra disappeared.

Then the Blessed One uttered the following verses, to elaborate on the meaning of this teaching:

When the Blessed One had spoken, Venerable Śāriputra, Venerable Ānanda, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the words of the Blessed One.