Yoga Mirror Sutra of Revealing Transgressions (示所犯者瑜伽法鏡經)

The Yoga Mirror Sutra on Revealing Transgressions

At that time, after reciting these verses, the great bodhisattva Ksitigarbha (Earth Store) bowed at the Buddha's feet and returned to his original seat. Then the World-Honored One said to Ksitigarbha: "Excellent, excellent. Good man, you have skillfully explained this wonderful gatha. If anyone can receive and uphold it, read and recite it, and constantly keep it in mind, that person will obtain the incomparable treasury of enlightenment shared by all Buddhas, and will also receive the wisdom of all Buddhas and the secret treasury of the Tathagatas, never forgetting them. Thus, before long, they will attain liberation within the three realms. Having liberated themselves, they will also lead all sentient beings to liberation, enabling those who hear this teaching to follow my guidance and practice accordingly." At these words, countless heavenly beings entered the path of the One Vehicle, and countless bodhisattvas from other lands realized the stage of non-retrogression at its ultimate level.

Chapter 3: The Bodhisattva Constantly Practicing Yoga Asks Questions

At that time, among the assembly there was a bodhisattva named Constant Giving. Empowered by the Buddha's spiritual force, he rose from his seat, bared one shoulder, placed his right knee on the ground, and with palms joined toward the Buddha, spoke: "I have a small doubt that I wish to ask about. I fear it may trouble you, and I worry it might distress your holy mind. I only hope, World-Honored One, that you will not hold it against me."

Then the World-Honored One said to Constant Giving Bodhisattva: "The Thus-Come One has already transcended the eight worldly conditions. Ask whatever you wish—why should you hesitate?"

Then Constant Giving Bodhisattva said to the Buddha: "World-Honored One, after the Thus-Come One enters final nirvana, fifteen hundred years later, all inferior beings will no longer behold the Thus-Come One's miraculous manifested body, nor hear the true flavor of the genuine Dharma. When the true Dharma fades and the semblance Dharma comes to an end, sentient beings' evil minds and malicious intentions will blaze fiercely, with no time of truthfulness. At that time, how should those beings be tamed? What Dharma should be taught to them? How should they abide? How should they practice? What meritorious deeds would be most supreme, preventing them from falling into wretched realms? I only hope the World-Honored One, out of compassion, will explain."

Then the World-Honored One said to the Bodhisattva Changshi, "How sorrowful! How sorrowful! The beings of the future will have little compassion and will commit many evil deeds. Why is this so? At that time, all beings, due to the power of ignorance and darkness, will not know what truly benefits them. Though they may accumulate merits, piling them up like Mount Sumeru, the rewards they receive will be very small.

Good man, in the ages to come, all monks and nuns, laymen and laywomen, kings, princes, ministers, officials, brahmins, elders, and people of all castes—whether Vaishyas or Shudras—will have no respect for the teachings and precepts I have established. They will show no reverence for the Three Jewels and will possess not even a fraction of the true meaning of the Dharma. All the good deeds they perform will be done with a mind solely seeking fame, profit, and superiority over others, and they will not have even a single thought of transcending the world."

Further, good man, in the ages to come, during the period of the Semblance Dharma, countless evil deeds will occur, and wrongdoing will flourish ever more. What are these evil deeds, and what are they exactly? All monastics and laypeople alike fail to recognize the proper Dharma standards and do not act in accordance with the Dharma. All laypeople lack the right means. When laypeople hold gatherings to seek blessings, they invite monks and nuns, but fearing that too many will come, they become miserly at heart. They then send people to guard the doors and watch the gates, refusing entry to anyone unfamiliar. Poor beggars and the elderly or sick are also not allowed in. Such gatherings only waste the food and drink of the assembly, bringing no merit whatsoever. Instead, they incur karmic offenses, for the giving is unequal. Furthermore, there are beings who, with a single mind focused solely on their own benefit, seek blessings and merit. They do not seek to benefit others, do not accept the guidance of others, and when they see others cultivating merit, they cannot rejoice in it or assist even a small portion. Good man, you should know that such beings have no merit at all.

Further, good man, in the future era, there will be many beings who see old broken stupas, broken temples, damaged scriptures, and ruined images from the past, left in disrepair and decay, yet they have no intention of repairing them. When someone encourages them to repair, they say, "These were not built by my ancestors or relatives. Why should I repair them? I would rather build new ones myself. Why bother repairing the old?"

Good man, you should know this: those who repair the old obtain merit equal to building new ones, and the original merit is further enhanced, bringing even greater blessings. Therefore, building new ones is not as good as repairing the old—the merit is immeasurable and boundless.

There are also beings who see others gathering together in one place, performing various meritorious deeds, each giving charity according to their ability. When they see others giving, they become jealous and arrogant. For the sake of fame, they empty out all the wealth from their own homes to give as charity. Such people gain very little merit. Why? Because their minds are filled with jealousy, and they lack compassion. When they see poor, lonely, destitute, and suffering beggars, they scold, insult, push away, and drive them out the door without giving them anything. Such beings are called those who perform merit in a distorted way, those who cultivate merit in madness, and those who act improperly in making merit. These good deeds lead to wandering through various realms of existence.

Those people should arouse compassion toward the hungry and poor. Even if they give away much wealth—gold, silver, ornaments, clothing, food, bedding, and furnishings—they should not fear poverty. Yet though they spend much wealth, they gain very little merit. You should understand this.

Furthermore, good man, at one time I taught the Dharma in various scriptures for the benefit of all beings. If there are beings who, lacking skillful means and compassion, make various kinds of offerings—over countless eons giving to the Buddhas of the ten directions, to bodhisattvas, voice-hearers, and pratyekabuddhas, even offering their own bodies as tribute—would their merit be great?

"Very great, World-Honored One," replied Constant Giving.

The Buddha told Constant Giving: "If one person, moved by compassion and reverence, with skillful means offers even a single morsel of food to an animal, that person's merit surpasses the former by a hundred thousand, ten million times—countless and boundless. Why? Because offering with a compassionate heart and joyful giving brings great rewards. Moreover, that food was obtained with difficulty, and the giver harbored no expectations in return."

Again, good man, in various scriptures I have spoken about giving. This is to help both laypeople and monastics cultivate a heart of compassion, giving to the poor, the lonely, the elderly, those with severe illnesses, those afflicted by suffering and hardship—even to dogs and other creatures—and to practice giving constantly. In future ages, my disciples will misunderstand my intent, focusing only on giving to objects of respect rather than giving to those in need. Objects of respect refer to the Three Jewels. Objects of compassion refer to the poor, the lonely, the elderly, and even ants. Why is this? In future ages, between these two kinds of giving, giving to those in need will be considered supreme.

Further, good man, if a wealthy person with abundant possessions gives alms alone, from age twelve to one hundred, seeking fame and supporting the Three Jewels, I say this person's merit is very little. It is far better if many people, regardless of wealth or poverty, noble or humble, lay or monastic, come together to encourage one another. Whether much or little, each gives according to their means, pooling their small offerings in one place, continuously and without interruption, to give alms to all the poor, the solitary, the elderly, those with severe illnesses, the gravely sick, and those in distress and need. I say this person's merit is the greatest. Even if they do not give, merit from giving arises in every moment without end. If someone with faith rejoices in this, the blessings they obtain are likewise the same. Giving alms alone brings very little merit.

Further, Good Son, in the ages to come, many of my disciples will delight in fine clothing, relish delicious food, and seek material gains. Because they are blinded by ignorance and craving, they will become stingy, envious, and possessive, hoarding all kinds of wealth. They will have no heart to give to fields of compassion, nor will they cultivate loving-kindness—instead, they will act with anger and resentment. When they see others performing meritorious deeds, they will gather together to mock and criticize them, saying, "This person is crooked and deceptive, merely chasing fame and profit." When they see the poor and destitute, they will look down on them with contempt and mock them. And when they see others giving, they will sneer and say, "Why would a renunciant bother with almsgiving? The Buddha taught that monastics should follow only two practices: recitation and meditation, along with study and the pursuit of wisdom. What need is there for the distractions of giving?"

Good Son, those who lack compassion for sentient beings have drifted far from the path of Buddhahood. Therefore, you should understand that such people are companions of Mara, the tempter. If anyone—whether lay or monastic—speaks ill of those who practice virtue and cultivate merit, such a person, after death, will fall into the great hells and suffer there for countless eons. When finally released from hell, they will be reborn as hungry ghosts, with heads as vast as mountains, throats as thin as needles, and bellies as huge as oceans. For twelve long years, they will not even hear the word "water," let alone see it, enduring terrible hunger and thirst. When they emerge from that state, they will spend five hundred lifetimes as lowly animals. And after that, for five hundred more lifetimes, they will be born into poor and humble families, perpetually afflicted with misery, without a single moment of ease.

Why is this so? Because they refused to rejoice in others' generosity, and instead sought out and magnified the faults of those who gave.

Furthermore, good man, in countless eons of the past, for the sake of all living beings who suffered in poverty, I encouraged them to pool their resources together in one place and offer them as alms. Because of this, I quickly attained Buddhahood. Likewise, all the Buddhas now present in the ten directions also attained Buddhahood through the practice of giving. In all the scriptures, I have taught that among all the perfections, giving is the foremost.

Good man, imagine a person whose both legs are broken. If he wishes to travel far to reach a place of treasure, can he make the journey and obtain what he seeks? No, World-Honored One. Why? Because he has no feet. The World-Honored One said: That person is the same. Even if he seeks to perfect the other five perfections for as many eons as there are grains of sand in the Ganges, without practicing giving, he will never reach the far shore of Nirvana. Why? Because if there is no giving, there is no morality. If there is no morality, there is no compassion. If there is no compassion, there is no loving-kindness. If there is no loving-kindness, one cannot endure. If there is no endurance, there is no diligence. If there is no diligence, there is no meditation. If there is no meditation, there is no wisdom. Lacking wisdom, one is constantly at the mercy of countless defilements and afflictions.

Good man, for this reason, this perfection of giving—the teaching of charity—has been honored and revered by all Buddhas of the past, present, and future. They further guide living beings to respect and practice giving. Therefore, among the four methods of attraction, the gift of material wealth is the most excellent.

Good man, at times I have praised morality. At times I have praised endurance. At times I have praised diligence. At times I have praised meditation. At times I have praised wisdom. At times I have praised ascetic practices. At times I have praised contentment with few desires. At other times I have praised disciples. At other times I have praised solitary enlightened ones. At other times I have praised bodhisattvas. Such various teachings are given according to different capacities.

Good man, in future ages, there will be many monks burdened with heavy karma who do not understand my intent. They will cling to their own views, condemning one another, and will not practice my teachings. For this reason, my Dharma will be turned upside down and confused. What is truly the Dharma will be called non-Dharma, and what is truly not the Dharma will be called the Dharma. By speaking thus, they will destroy my true teaching. Only a small semblance of the Dharma will remain. Those wicked monks will declare: "The age of semblance is also passing away." When the semblance age ends, the teaching will be completely lost.

Good man, such monks do not understand my profound meaning, nor do they understand my skillful means and wisdom. Yet, without knowing the right time, they ascend the lion's seat and, losing all dignity, teach the Dharma to others. They grasp at words and miss the true meaning, contradicting ultimate reality. They always praise themselves, saying: "What I teach now is no different from the Buddha's words." Other teachers, they claim, do not understand the Dharma and deceive both monastics and laypeople. They flaunt their own strengths and, in public gatherings, for the sake of fame and profit, constantly praise their own virtues.

Good man, such monks who speak in this way will fall into the great hell and suffer all kinds of torments. After emerging from hell, they will continue to revolve in the cycle of birth and death.

Furthermore, good man, there are wicked monks who, seeing others meditating, look down on them with contempt. They gather together to mock and criticize, saying: "This person is foolish. What is he practicing? He is just lazy. What kind of meditation does he have? He is merely putting on a false show of meditation to deceive others. He does not listen to scriptures or treatises, has no real understanding, and how could he possibly sit in meditation?" Good man, those who speak in this way will suffer for many eons with no escape from their suffering.

Furthermore, good men, these wicked monks, for the sake of fame and profit, slander one another and destroy my true Dharma. They do not rely on their teachers to learn, but sit in meditation according to their own minds. They cling to their own views, mistaking wrong for right, and cannot distinguish between the erroneous and the correct. To both monastics and laypeople, they always say, "I understand meditation. I know what is real. I can see what is true." Good men, such people extinguish the eye of my Dharma and fall into hell themselves.

Further, Good Man, my unworthy disciples claim, “We understand the sutras and vinaya.” But they truly do not understand. They break their own precepts and cannot grasp my true meaning. They say such things: “Within the vinaya spoken by the World-Honored One, eating meat is permitted.”

Good Man, if I were to fully explain the faults of eating meat, all śrāvakas, pratyekabuddhas, and bodhisattvas on the first stage would become confused and faint-hearted, unable to comprehend anything, weighed down by sorrow and distress. Good Man, such people falsely slander me.

Good Man, within the vinaya, the allowance of eating three kinds of pure meat for the sake of the sick is itself inconceivable. You should understand this.

Good Man, from the time I attained Buddhahood until today, when my śrāvaka disciples have eaten meat in various places, ordinary beings who see them do so think, “We truly see them eating meat.” They do not realize that I employ skillful means. Spinning this into distorted fabrications, they incur grave offenses.

Moreover, there are beings who, when they see ailing monks eating meat, enter deeply into countless gateways of wisdom. Others who witness this cut off the lesser afflictions, cut off the greater afflictions, cut off the middling afflictions. And some monks, by these means, liberate beings, carry them beyond birth and death, set them on the path of the Tathāgata, and help them reach the far shore.

Why is this? Good Man, this is the inconceivable power of the Tathāgata’s teaching and exposition, employed to tame and guide all beings. You should know that my śrāvaka disciples have never consumed the flesh of living beings — how much less so the bodhisattvas!

In the vinaya, for the sake of sick monks and in accordance with worldly medicine, I permitted the eating of three kinds of pure meat. What meat is this? Good Man, you should know that this meat does not arise from the four elements, nor from womb birth, egg birth, moisture birth, or metamorphic birth. It is not conjoined with consciousness, not conjoined with life, neither real nor unreal. Know that no such meat exists in this world. This was my skillful means, spoken in this manner. Those who do not understand my intent bring harm upon themselves.

Furthermore, good man, in the future age, various wicked monks will travel from country to country, city to city, village to village, and monastery to monastery, teaching the scriptures, monastic rules, and treatises. They will grasp at the literal words without understanding the profound and essential meaning of the Tathāgata's teachings.

Good man, I have appeared in this world to teach the great assembly. There is no justification for eating the flesh of sentient beings. Those who eat meat have no compassion, and those without compassion are not my disciples, nor am I their teacher. Why is this? Within this great assembly, each person has different inclinations and different views—how much more so in future ages?

Good man, among those present here now, some see the Tathāgata remaining in the world for a kalpa, while others see the Tathāgata entering parinirvāṇa. Some see me, and some are born without ever seeing me. Some see my body, and some do not see my body. Some see my body three times the height of an ordinary person. Some see the Tathāgata's radiant light-body. Some see the great body. Some see the transformation body. Some see the reward body seated on the lion-throne within the Lotus Treasury, surrounded by bodhisattvas, abiding in the ocean of countless worlds, teaching the Dharma according to the minds of the great assembly. Some see my Dharma body as equal to space—formless, pervading the entire realm of reality, pure and unobstructed. Some see me dwelling between the twin śāla trees, while others do not see me at all. Some see this ground as dirt, gravel, and stones. Some, confused, see this place surrounded by various forests, earth, stones, and walls. Some see this ground and its walls as entirely made of the seven precious materials. Some see it adorned with four kinds of treasures. Some see it adorned with all kinds of treasures. Some see the places where the Tathāgata walked and taught in the past, future, and present. They see such inconceivable and marvelous events.

Why is this? Because all sentient beings have different karmic practices, what they perceive is therefore different.

Good man, the Tathāgata ultimately has no differing forms. You should understand it in this way.

Further, good man, when Buddhas appear in the world, they cause all who follow the Dharma to stay free from attachment to worldly things, yet they do not abandon the world. They reveal the true nature of reality and the pure realm of Dharma, using their sublime voice to teach the pure Dharma, and employing various skillful means to guide sentient beings. If there are those who do not understand and do not rely on my teachings, they cannot be embraced or benefited. Why is that? Because the actions, intentions, and preferences of all sentient beings differ. For this reason, their understanding of all things varies. Even the śrāvakas and pratyekabuddhas, relying on their own power, cannot fathom the Buddha's intent—how much less will the foolish beings of the future. Good man, the power of the Tathāgata is inconceivable. You should understand it in this way.

Further, O good man, in the age of the Semblance Dharma, there will be many evil monks who cannot understand the profound meaning of my skillful means and secret teachings. Due to their foolishness, they preach according to their own whims, grasping at the literal words without attaining the deep meaning. Moreover, they do not seek the secret meaning, yet they claim, "I understand the profound meaning of what the Buddha taught, and I can also teach this profound meaning." Know that such people are enemies of the Buddhas of the three times. They extinguish the Dharma eye of the teaching and can also completely destroy the Semblance Dharma and the True Dharma.

O good man, what the Buddhas teach consists of two kinds of truths: the first is the conventional truth, and the second is the ultimate truth. When hearing the Dharma, one should listen in this way and cultivate in this way. If one does not understand, one has strayed far from reality, and only the Semblance Dharma remains. At that time, there will be many monks who delight in evil deeds, not comprehending the ultimate truth, nor believing in the teachings I have proclaimed. They stubbornly assert, "This was not spoken by the Buddha." Such people, because of their wrong views, will fall into the great hell and suffer for many eons.

Moreover, good man, in the age to come, there will be many wicked monks who praise themselves and disparage others. They will often say, "I am a teacher of the Dharma, I am a teacher of the Vinaya, I am an ascetic." These three kinds of people, because of their self-praise, will destroy my Dharma—no one else. Good man, my teachings cannot be destroyed by any external paths, nor by the hosts of Māra. But these three kinds of people, due to their ignorance, will destroy even the semblance of the Dharma, let alone the true Dharma. Such people, because of their arrogance, will preach the Dharma in a distorted manner, declaring what is not the Vinaya as the Vinaya, and wrongly teaching meditation. Because of their self-conceit, they will disgrace and insult my Dharma. After such people pass away, they will quickly fall into the Avīci Hell. Just as an arrow shot from the top of a high mountain descends swiftly, so too will such people, for many eons, undergo immense suffering.

At that time, Bodhisattva Changshi said to the Buddha, "World-Honored One, when will such sinful beings who suffer the torments of hell ever be released?" The Buddha replied to Bodhisattva Changshi, "Good man, you should know that I say these sinful beings endure suffering in hell for a very long time. As long as their remaining karmic debts are not fully cleared, it is difficult for them to find a way out."

Further, good man, after my passing into nirvana, fifteen hundred years later, within my teachings, unwholesome practices will gradually arise. Unlawful ordination ceremonies will appear in the world. Those who are not true monks will claim to be monks. Those who do not truly lead a pure life will claim to lead a pure life. Monks who break the precepts will fill the entire continent of Jambudvipa, appearing everywhere. Seeking personal gain, they abandon virtue and disregard my teachings. They delight in unwholesome practices and accumulate many impure possessions. They commit the ten unwholesome deeds themselves and fail to practice the ten wholesome deeds. They abandon proper discipline and, before completing ten rainy seasons of monastic life, keep two novice monks to serve themselves. They also enjoy serving as preceptors (for other young monks) and enjoy ordaining laypeople, taking them as disciples. They delight in acting as teachers and masters. They enjoy conferring full ordination upon others, driven by pride. As a result, both monastics and laypeople come to despise and disrespect my teachings, holding them in low regard. Such monks will fall into the miserable realms of existence.

Good man, in the future ages, there will be many laypeople and monastics who build monasteries, Buddha halls, stupas, and temples, filling the roadsides and pathways everywhere. They will also place Buddha images in mountain forests, open fields, by the roadside, or in alleys—crowded, filthy, and foul places. These images will fall into disrepair and ruin, yet no one will make the effort to repair them. Even if someone happens to notice, they will think to themselves, "Repairing what others have built is not as good as building something new." Driven by desire for fame and profit, they will construct new monasteries and temples instead.

Yet even after building these temples, they will not treat them with respect. When they invite monks to stay in the monastery, they will not provide them with food, clothing, bedding, or medicine. Instead, they will borrow and take from the monks—eating their food, using their beds, cushions, and blankets, and even taking their servants, livestock, carts, fields, and precious treasures such as gold and silver. If the monks refuse to lend these things, the benefactors will drive them away.

Such benefactors will fall into the three lower realms of suffering. For a long time, they will endure all manner of pain and hardship.

Good man, in the ages to come, there will be many officials of high, middle, and low ranks. These officials, not believing in the consequences of wrongdoing or the rewards of good deeds, will take the property of the monastic community from the four directions. Such people will all fall into the realms of suffering. Good man, from now on, you should not take the possessions of the Three Treasures—the Buddha, the Dharma, and the Sangha—nor should you command the servants or animals belonging to them, or impose forced labor upon them. You should not even entertain a single thought of doing so, much less beat or drive their servants, or demand anything from them, down to even half a bushel of grain. If they refuse and you respond with anger or resentment, harboring such malicious intent, you too will fall into the realms of suffering.

Further, good man, teach this to all kings, princes, ministers, elders, householders, and Brahmins: When you see monks, regardless of how many there are, do not discriminate between those who uphold the precepts and those who break them, or between those who are senior or junior. You should treat them with respect and never look down on them. If you wish to make offerings, do so according to your means. If your home is clean and you prepare food, drink, and a proper place to sit, and when visiting monks arrive, do not block the door but welcome them with a joyful heart—if you can make offerings in this spirit to all, the merit will be immeasurable.

If laypeople act coarsely in body, speech, and mind, striking or scolding monks with ill intent, such people will fall into the evil realms. But if they keep their body, speech, and mind gentle and make offerings properly, they will be reborn in the good realms.

Furthermore, good man, at that time, all laypeople and monastics, if they wish to perform great meritorious deeds, should unite their minds and gather offerings for the benefit of all beings. They should give freely and without hindrance to the elderly, the sick, the poor, and those who beg out of compassion. Even though such giving may be small, its merit is immense.

Moreover, good man, you should repair broken temples, broken pagodas, broken statues, and damaged scriptures. As stated before, doing so brings immeasurable blessings.

Furthermore, good man, in the future, within my teachings, there will be many instances where the Three Jewels are looked down upon by others. This is precisely because monks and nuns fail to follow the Dharma. They wear monastic robes yet manage worldly affairs—buying and selling in markets, traveling on roads, farming, hoarding grain, or sending others to trade for profit, living by such unlawful means. Some engage in various crafts for the sake of wealth, working as painters, goldsmiths, carpenters, astrologers, fortune-tellers, or diviners of people\'s fortunes and misfortunes based on appearance. Others become physicians or practice spells and knot magical cords. Some sing and dance themselves or teach others to do so. They delight in gathering in groups, boasting about drinking, often becoming intoxicated and disorderly, failing to show respect to elders or juniors, and mocking one another playfully.

At times, they speak the Dharma with flattery to win people\'s favor. At other times, they diagnose pulses, apply acupuncture, or treat eyes. Some sit in meditation but cannot properly stabilize their minds, using deviant meditative states to divine fortunes. Others command ghosts and spirits to predict people\'s blessings and misfortunes, engaging solely in such activities to obtain food and clothing.

Some monks attach themselves to lay officials, playing music for them or gambling together. Others act as matchmakers to please others, or borrow another\'s influence to oppress monastics and laypeople alike, then share the obtained wealth with those officials. Such monks and nuns engage exclusively in these unlawful activities for the sake of food and clothing, living off such means. As a result, laypeople lose all respect for them—except, of course, for bodhisattvas who benefit sentient beings out of compassion for such people.

At that time, the World-Honored One spoke again to Bodhisattva Changshi, saying, "Good man, in future ages, both monastics and laypeople will commit many evil deeds. They will create images of the Buddha and bodhisattvas—sometimes carving them, sometimes painting them—and then sell them. Other monastics and laypeople, seeking to earn merit, will buy these images and offer them in worship. Those who engage in this practice will both incur offenses and fall into hell. For five hundred lifetimes, they will constantly be sold by others. Why? Because they have bought and sold images through unlawful means."

Furthermore, good man, in the ages to come, there will be many beings who do not understand the difference between wrong and right, or what brings merit and what brings suffering. From the time of their ancestors to their own day, they may have made statues of the Buddha, copied scriptures, or created banners, flowers, and umbrellas for offering—only to sell them to others to support their wives and children, or to use the proceeds for improper purposes. Good man, such items should not be bought or sold. At that time, all kings, ministers, city lords, and county officials who have authority should, upon catching such a person, impose a heavy punishment and banish them from the land.

Further, good man, in the ages to come, both monks and laypeople may create images of the Buddha but fail to complete them, then abandon the work halfway. Some make only half a body, some leave out the hands or feet, and some omit the eyes, ears, mouth, or nose, leaving just a rough resemblance. Or they build stupas or temples but do not place proper images inside, or they construct monasteries but leave them unfinished. If these structures later fall into disrepair, they refuse to restore them. Such people will incur immeasurable offenses.

Further, good man, in the ages to come, there will be wicked monks who, in the monasteries where they reside, make their own rules among themselves. They will refuse to allow traveling monks from other directions to stay, setting limits on their meals, not even allowing them food for a single day or two. Even if there is an abundance of food and drink, they will begrudge it and not share it. Good man, after these monks pass away, they will fall into the hells, the realm of hungry ghosts, and the realm of animals.

Moreover, good man, in future ages, monks, nuns, and novices may take the property of the monastic community as if it were their own, using it freely, eating at irregular times, or sharing leftover food with friends and relatives. Such monks and novices, even through the appearance of a thousand Buddhas in the world, will never hear the Dharma. They will remain forever in the three lower realms, with no place for repentance. If anyone lives together with such a person, or participates with them in communal acts, confession ceremonies, or other monastic rituals, none of these will be accomplished, and that person will incur additional wrongdoing.

Further, good man, if someone has committed the four grave offenses or the five heinous acts, they can still be saved and repent. But if one damages or misappropriates the Three Jewels—even by a hair or a grain—taking or giving freely, eating at improper times, they will sink forever into the sea of suffering, with no way out. In this life, they will suffer various illnesses. If you live, speak, or associate closely with such a person, you will accumulate offenses day and night. Unless they repent, they cannot permanently abandon these wrongdoings. After such a person dies, they will fall into hell.

Good man, in the future ages there will be many monks, nuns, laymen, laywomen, kings' sons, princes, ministers, officials, palace consorts, and even household heads who break the precepts and commit evil deeds, without shame or remorse, lacking any sense of disgrace or repentance. Because of these causes, the Dharma becomes polluted and turbid. Know that such people are bound for the three lower realms of existence. Yet through skillful means, I enable those offenders, wherever they have transgressed, to earnestly repent before that very circumstance. Their offenses are then eradicated, and they attain liberation.

Further, good man, in the future era, there will be wicked monks and nuns who cling to their temples and dwelling places, just like laypeople guarding their own homes, refusing to let others enter. They not follow the Vinaya teachings I have spoken, nor observe the rule of moving every four months according to the Dharma. They become attached to their lodgings like the Pisaca demons. When they see other monks dwelling in the forest, fully composed in deportment, carrying their robes and bowls, moving every four months without fail, these wicked monks scoff at them, saying, “These monks are unstable in mind, restless, fussy, and bewildered, like the deranged who move about constantly.” Those wicked monks, having broken their own precepts, mock others who practice the Dharma rightly. Because of this, they incur heavy karmic retribution and fall into hell.

Further, good man, in the evil times to come, if monks, nuns, or laypeople wish to cultivate the mind of great compassion and loving-kindness, they must endure others' provocations, slander, beatings, and abuse. If anyone can bring forth this mind, that person is my disciple, and I am their teacher. Why is this so? They should think: In my past lives, I was the father and mother of all beings. Since beginningless time, all beings have also been my parents, brothers, sisters, and close relatives. Good man, for this reason, one should arouse compassion and pity toward all beings, contemplate one's own body as impure, fragile, and perilous, and not become attached to it. At that time, one should not spare even life itself, using every skillful means to rescue all beings suffering from hardship and danger. If there are kings, ministers, rulers of cities, towns, or villages, powerful elders, Brahmins, or the eight classes of celestial and mythical beings, they should offer protection and support. And any monks, whether male or female, should encourage such a person, not allowing them to regress, aiding their strength, and preventing evil people from creating obstacles or seizing their property. The merit of those who offer such assistance is beyond description. Good man, at that time, if a benefactor, moved by compassion, gives to the poor, the orphaned, the aged, and all suffering beings—even down to ants—that person's merit is inexhaustible. Good man, the merit of giving to the field of compassion, if I were to expand on it fully, would not be exhausted even in an entire kalpa. Beings of the future who hear this will rejoice, though some may become confused. Since the time of my final nirvana is approaching, I have explained it briefly for you. You should understand it in this way. Having spoken these words, he fell silent and remained still.

At that time, all the great assembly who had gathered, upon hearing the World-Honored One speak of the events of the semblance Dharma age and the end of that age, and also hearing that the time of His nirvana had come, trembled all over, their body hairs stood on end, and they wept and wailed, unable to contain themselves. Then the World-Honored One, arousing great compassion, told the assembly, "Cease your weeping. Such is the nature of the world—all that is born must perish. All phenomena are impermanent, without owner, without self. Nirvana is empty and still, and nothing surpasses it. Weep no more, but restrain yourselves through the Dharma." He further told Bodhisattva Chang Shi, "Set this matter aside for now. By what mark do you observe the Tathagata? And by what mark do you observe living beings?"

Changshi Bodhisattva said to the Buddha, "World-Honored One, as I see it, the Tathagata is neither in the past, nor in the future, nor in the present. He does not dwell on this shore, does not reach the other shore, and does not abide in the middle. He is neither existent nor non-existent, neither arising nor ceasing, neither form nor formless, neither conditioned nor unconditioned, neither cut off nor eternal, neither tainted nor untainted. He is equal to empty space and one with the nature of reality. From the moment of his initial enlightenment to his final nirvana, throughout all that time, I do not see the Tathagata speak a single word of Dharma. It is not like ordinary beings, who appear and disappear, teaching and liberating others. The Tathagata's realm is inconceivable—it cannot be known through consciousness, nor grasped through intellect. It transcends the three realms, yet is not separate from them. No sentient being can fathom it, even if it were set directly before their eyes, they could not measure it.

The nature of all sentient beings is likewise—neither existent nor non-existent, neither inside nor outside, neither gathered nor scattered. Yet they continually revolve in delusion and suffer. From beginningless time, they have clung to the view of self. Bound by this view of self, they suffer through the long night, with no end in sight. The nature of sentient beings is originally tranquil. In future ages, all sentient beings will also be empty and still. Both existence and non-existence are empty, like images in a mirror, like the moon in water, like a mirage in heat, like a celestial city in the sky, like clouds in the air, like dreams, like lightning, like illusions, like magical creations, like echoes, like bubbles.

Because of this, the Bodhisattva does not abandon the four elements that constitute sentient beings' forms. This is how it is. Those who cling to a self should contemplate in this way.

World-Honored One, all sentient beings are solely created by the mind—there is no other reality. I observe the characteristics of sentient beings in this way. This is inconceivable. Only the Tathagata's self-awakened Dharma is beyond the measure of voice-hearers, pratyekabuddhas, and even bodhisattvas on the first stage.

You should know that the Tathagata's great compassion toward sentient beings responds to their capacities, teaching the Dharma universally for all. Nothing can surpass this. This is how I now view the Buddha and all sentient beings."

At that time, countless heavenly beings in the assembly, upon hearing these words, all awakened the supreme and perfect enlightened mind, and attained the fruits of sanctity. Then the World-Honored One said to the Bodhisattva Constant Giving: "Excellent, excellent, O virtuous man! What you have spoken is exactly as it should be. All living beings are seen in this way, and all Buddhas are also seen in this way, attaining the unsurpassed path. O virtuous man, this sutra speaks of the bodhisattva's practice and the method of contemplation. One should thus practice the four means of embracing and the six perfections, and should thus observe the characteristics of living beings."

Further, good man, when practicing giving, do not discriminate between fields of merit and non-fields of merit, nor seek fame or recognition. If you see the poor, the lonely, the aged, or those suffering in any way, you should give in this manner and contemplate thus: see no giver, see no receiver, see no gift—these three are inherently empty, equal, unobstructed, and without attachment. Why? Because all dharmas are without self—this is the true reality. When giving, do not expect rewards in this life or the next, such as heavenly or human pleasures. Instead, for the sake of all beings, seek the supreme path and bring them endless joy. Therefore, give in this way. Give to draw in beings of evil deeds and lead them to abide in goodness. I too gather beings and give in this manner. As you said earlier, giving should not be attached to notions of existence or non-existence. Such giving is the most excellent. Should anyone see, hear, or rejoice in this, they will gain skillful means and supreme merit. Know this to be so.

Further, good man, consider this: A person dreaming at night sees all sorts of things—perhaps themselves bound in chains, enduring various sufferings, and feeling great distress. Then, they are freed, and immediately see people gathering from across the land, crowning them as king. They now wield power and influence, enjoying great pleasures. Reflecting, they think: "Earlier I suffered; now I am free and enjoy great happiness." Having had this thought, they suddenly wake up. Where have the suffering and pleasure gone? They exist nowhere.

Thus, these dream experiences are neither real nor nonexistent. All phenomena are likewise. Observing in this way is called right contemplation.

After this teaching was given, countless bodhisattvas attained unexcelled, perfect enlightenment. Countless bodhisattvas reached the stage of being destined for one final rebirth. Countless bodhisattvas advanced according to their own practice. Countless humans and celestial beings attained the four sacred fruits. Countless disciples of the Buddha entered the bodhisattva stage. Countless sentient beings awakened the aspiration for enlightenment.

The Buddha said to the Bodhisattva Chang Shi, "Good man, in the future, when the fourfold assembly of disciples hear this sutra and develop faith and joy in it, the merit they gain will be immeasurable and boundless, just as if they had seen my very body—no different. If anyone slanders, disbelieves, or condemns this sutra, it is as if they had slandered my very body—no different."

At that time, the World-Honored One addressed Ananda and the great assembly, saying: "You should uphold this teaching well and never forget it. This sutra has five names: first, 'The Teaching of the Semblance Dharma'; second, 'Resolving Doubts'; third, 'Saving and Supporting the Poor, the Orphaned, and the Lonely'; fourth, 'The Supreme Practice of Compassion toward the Humblest in the World'; fifth, 'The Mirror of Yoga for Revealing the Faults of Transgressors.' Thus should you uphold it."

At that time, the entire assembly—monks, nuns, laymen, laywomen, devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans alike—heard what the Buddha had taught. They bowed their heads at the Buddha's feet, their hearts filled with great joy, and faithfully accepted and upheld the teachings. Each and every one of them reverently prepared the offerings for the cremation, and their sorrow moved heaven and earth.

Sutra of the Yoga Mirror for Revealing Transgressions as Spoken by the Buddha

In the first year of the Jinglong era, on the twenty-third day of the twelfth month, the Tripitaka Master Shilimoduo(Known in Tang as Miaohui) translated this text at Chongfu Temple.

The Great Master Shili, a monk of great virtue at Daxingshan Temple, received the text and compiled it.

The Venerable Daoan and other eminent monks of the Great Ci'en Temple, who were translators of scriptures, served as witnesses to the accuracy of the translation.

The Great Leader Andama's Translation

By the thirteenth day of the third month in the second year of the Jingyun era, the memorial was submitted and approved.

In the first year of the Taiji era, on a day in the fourth month, the Right Grand Master of the Crown Prince…

Zhang Qixian and others, scholars of the Zhaowen Pavilion who were appointed as horse-washers, presented...

By imperial decree, the Grand Master of the Palace and Scholar of the Zhaowen Library, Zheng Xiwang, has carefully reviewed and certified this text.

By imperial decree, Wei Liqi, Deputy Director of the Imperial Secretariat and Scholar of the Zhaowen Pavilion, meticulously reviewed and verified this text.

By imperial decree, reviewed and finalized by Shen Quanqi, Grand Councilor of the Court of Imperial Regalia, Scholar of the Zhaowen Palace, and Chief Minister of the Imperial Treasury.

By imperial decree, Yin Qing Guang Lu Da Fu, Grand Tutor to the Crown Prince, Scholar of the Zhaowen Pavilion, Yan Yue, has carefully reviewed and finalized this text.

By imperial decree, reviewed and finalized by Li You, Silver-Blue Ribbon Grand Master, Attendant Gentleman of the Yellow Gate, Academician of the Zhaowen Hall, and Pillar of the State.

By imperial decree, Lu Cangyong, Vice Minister of Works, Scholar of the Zhaowen Pavilion, and Senior Protector of the Army, carefully reviewed and finalized this text.

By imperial decree, Jia Yingfu, Attendant Gentleman of the Left and Scholar of the Zhaowen Hall, concurrently Acting General of the Right Yulin Army, Pillar of the State and Founding Earl of Shouchang County, meticulously reviewed and finalized this text.

By decree of the Emperor, the Right Assistant Chief of the Secretariat, Scholar of the Zhaowen Pavilion, concurrently Acting General of the Left Imperial Guard, Pillar of State, Marquis of Gaoping County, Xu Yanbo, has carefully reviewed and confirmed this text.

By imperial decree, the text was carefully reviewed by Cui Shi, who held the titles of Silver-Blue Light Grand Master, Executive Vice Minister of the Secretariat, Scholar of the Zhaowen Hall, and concurrently Crown Prince’s Right Adviser.

By imperial decree, Xue Ji, Grand Master of the Golden and Purple Glory, Minister of Rites, Academician of the Zhaowen Hall, Pillar of State, Duke of Jin, meticulously reviewed and approved this text.

On the twentieth day of the sixth month in the first year of the Yanhe era, the monk Shili of Daxingshan Temple, a translator of scriptures, oversaw the writing of this text.

By imperial decree, the scholars of the Zhaowen Hall were commanded to carefully review and compile the catalog, after which the text was authorized for circulation.