本事經

Fascicle One

Chapter One: The Dharma

Part One

Thus have I heard from the Blessed One: “Bhikkhus, you should know: When I contemplate the world, I see no other phenomenon that so obstructs beings and causes them to wander through the cycle of birth and death as the veil of ignorance. Thus, all beings are hindered and entirely obscured by the curtain of ignorance, and consequently undergo birth and death, death and birth, continuously in this way. Therefore, you should understand this and train accordingly. How should I cultivate so that wisdom may arise, ignorance may be shattered, and the bonds of craving and defilement may be left far behind? Bhikkhus, you should understand this.” At that time, the Blessed One gathered the meaning of this teaching and spoke these verses:

There is no other phenomenon

That so obstructs living beings,

Causing them to fall into birth and death,

As the covering of ignorance.

The great darkness of ignorance

Causes long-continuing wandering;

Thus I now come and go,

Rising high or descending low.

If ignorance is shattered

And the net of craving escaped,

One falls no more into birth and death

And creates no further cause.

Thus have I heard the Buddha say: “Bhikkhus, you should know: When I contemplate the world, I see no other phenomenon that so binds beings and causes them to wander for so long through birth and death as the bonds of craving. Why is this? The beings of the world are tightly entangled by the cords of craving and therefore must wander for a long time along the paths of birth and death. Thus, you should understand and contemplate in this way. How should I cultivate so that I may obtain the blade of wisdom, sever those bonds of craving, and dispel the darkness? Bhikkhus, you should understand this.” At that time, the Blessed One directed his attention to this meaning and spoke these verses:

There is no other phenomenon

That so binds living beings,

Causing birth within the cycle of birth and death,

As the bonds of craving.

The cords of craving are tightly intertwined;

Thus birth and death continue long,

Causing one to come and go,

To be born on high or fall down low.

Whoever wishes to sever this craving

And dispel the curtain of ignorance

Will fall no more into birth and death,

And so no cause of birth remains.

Thus have I heard from the Blessed One: “Bhikkhus, you should know! If a single sentient being, while wandering through birth and death for one eon, on account of attachment to this body, were continually to accumulate all that is cast away, that accumulation would gradually rise as high as Mount Vipula at Rajagriha. How much more immeasurable, then, is the accumulation of sentient beings who, with neither beginning nor end, have perpetually wandered through birth and death because of attachment to this body?

Therefore, you should know! Bhikkhus, you should understand that the sentient beings of whom I speak do not understand the Four Noble Truths; neither do they inwardly contemplate them, penetrate them, or discern them. Thus they wander endlessly through the cycle of birth and death, assuming many different bodies.

Therefore, you should know and understand this. How have I taught the Four Noble Truths? Contemplate them in this way so as to know them.

If you now contemplate them, you will reach the ultimate goal. Bhikkhus, train in this way.” At that time, the Blessed One deeply gathered the meaning of this teaching and spoke these verses:

Sentient beings in every eon

Assume bodies without end;

Their accumulation gradually rises high,

Like Mount Vipula.

With neither beginning nor end,

They wander through birth and death;

Thus they assume so many bodily forms

That they cannot be counted.

They undergo manifold sufferings

Because they do not draw near to the Noble Truths,

Nor cultivate wondrous wisdom,

Nor contemplate the four truths.

Therefore, suffering never ceases:

Suffering, its cause, and its result;

The cause of suffering may be extinguished

Through the eight factors of the Noble Path.

This pudgala (*)

May wander for as many as seven more lives,

Bound by many linked fetters,

Its sufferings not yet ended.

(*) Pugala, also called Pudgala, means one who leaves a celestial body and enters a human body, and leaves a human body to enter the body of an animal.

Thus have I heard from the Blessed One: “Bhikkhus, you should know! With the Buddha-eye I contemplate the world and see that all is the result of karma and is fashioned by the mind. Every kind of sentient being, driven by the mind, performs deeds and enters the various destinies. When the body breaks up and life ends, as though laying down a heavy burden, they are born in hell. Why is this? The minds of those sentient beings are defiled. For this reason, when their bodies break up and their lives end, they fall into an evil destiny.” At that time, the Blessed One, deeply entering into this meaning, spoke these verses:

Every kind of sentient being

Gives rise to defilement in the mind.

I shall now explain to you

The place where each is born accordingly.

When that body reaches the end of life,

As though laying down a heavy burden,

One will certainly fall into an evil destiny

And be born within hell.

You should know that such an evildoer,

Because the mind is defiled,

Through this cause of defilement,

Falls into hell.

Thus have I heard from the Blessed One: “Bhikkhus! With the Buddha-eye I contemplate the world and see that every karmic result depends upon the mind. Every kind of sentient being, driven by the mind, performs deeds and enters the various destinies. When the body breaks up and life ends, as though laying down a heavy burden, they ascend to the good destinies and are born among the devas. Why is this? The minds of those sentient beings are pure. For this reason, when their bodies break up and their lives end, they are born in a good destiny, in the heavenly realm.” At that time, the Blessed One deeply entered into this meaning and spoke these verses:

Every kind of sentient being

Gives rise to purity in the mind.

I shall now explain to you

Clearly this manner of birth.

When that body reaches the end of life,

As though laying down a heavy burden,

One immediately enters the good destinies

And is born in the heavenly realm.

You should know that such a virtuous person,

Because the mind is pure,

Through this cause of purity,

Is born in the heavenly realm.

Thus have I heard the Blessed One say: “Bhikkhus, you should know! All kinds of sentient beings are governed by the power of karma. Karma is their companion; karma gives them birth into a family; karma is their kin; karma is their refuge; and karma apportions their lot.

All kinds of sentient beings, high and low without exception, should understand this. You should know the nature of karma, the conditions of karma, the many kinds of karma, the distinctions among karmas, the exhaustion of karma, and the conditions by which karma is extinguished. Bhikkhus, you should know!

Listen carefully to what I have taught and understand karma and its intrinsic nature. Whether it is individual karma or past karma, you should understand this as the intrinsic nature of karma. Having understood the intrinsic nature of karma, how should you understand karma as produced by causes and conditions?

It is brought about by craving; thus its causes and conditions are formed. You should understand that the intrinsic nature of every karma is produced by causes and conditions. How should the different kinds of karma be understood?

The different kinds of karma are the many distinct deeds by which the body falls into hell. Some karma causes birth as an animal. Some karma causes birth as a hungry ghost.

Some karma causes birth as an asura. Some karma causes birth as a human being. Some karma causes birth as a deva.

Thus, you should understand that karma has many kinds. You should understand the intrinsic nature of karma. Having understood the causes and conditions of the different kinds of karma, how can the distinctions among karmas be known?

The maturation of karma means that, after karma is performed in this life, its various results may be experienced later in this same life or in another life. Thus, you should understand the distinctions among karmas. That is to say, all are determined by the intrinsic nature of karma, the causes and conditions of karma, the categories of karma, and the distinctions among karmas.”

How is the exhaustion of karma to be known? It means that when all craving has ceased, all karma will cease. Thus should the exhaustion of karma be understood.

It should be known that all karma is exhausted according to its intrinsic nature, its causes and conditions, its categories, and its distinctions. What are the causes and conditions whereby karma becomes one’s own possession? Those who possess the causes and conditions for entering the path are fully endowed with the Noble Eightfold Path, namely: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

Thus should it be known that these are the causes and conditions that constitute the noble path. Bhikkhus, you should know! If any ascetics or brahmins can understand the intrinsic nature of karma, the causes and conditions of karma, the categories of karma, the distinctions of karma, the exhaustion of karma, the path leading to its exhaustion, and its fundamental causes and conditions, they are able to place faith in my Dharma and Vinaya (Vinaya means discipline or monastic precepts).

If they can place faith in my discipline, they can enter the domain of the discipline. If they can enter my discipline, they can attain the Dharma of discipline and cultivate the holy life; they can then reach the ultimate end and bring all karma to exhaustion. Why is this?

Ascetics and brahmins! You should understand the intrinsic nature of these karmas, the causes and conditions of karma, the categories of karma, the distinctions of karma, the exhaustion of karma, wholesome karma, and the foundations of karma. Then, through these karmas, one departs far from the evil destinies, attains ultimate liberation, and gains wholesome liberation.

Being wholesomely liberated, one becomes independent, acquires wholesome qualities, and is fully endowed with wholesome qualities. When that body dies, all these things are difficult to accomplish in accordance with this Dharma. At that time, the Blessed One, penetrating deeply into this meaning, spoke these verses:

The sentient beings of the world,

Whether before or afterward,

Are all governed by their karma;

Karma is like a companion.

Karma is the place from which they arise;

Karma is their kinsman;

Karma is their refuge;

Karma divides them into three classes.

According to karma they are born,

Uncertain as a turning wheel,

Whether among gods and humans

Or within the four destinies.

The sentient beings of the world

Are all turned by the power of karma;

Neither wealth, wife, nor children

Follow them wherever they are born or die.

When the moment of death arrives,

All things must be abandoned;

According to karma they are reborn—

All is governed by karma.

Sentient beings in the future

Will undergo karma in this way.

Those who can follow the Buddha’s words

And go forth with right faith—

Those kinds of deluded fools

Cannot be opened and guided by a teacher.

This is called performing wholesome deeds,

Not being foolish regarding the true Dharma.

Therefore, bhikkhus,

Be diligent and do not be heedless.

You should understand all karma

And cultivate continuously.

When the intrinsic nature of karma has ceased,

Together with karma’s causes and conditions,

Cultivate the eightfold Noble Path;

Only with difficulty is perfection swiftly attained.

Thus have I heard from the Blessed One: Bhikkhus, you should know that in the world there are evil deeds devoid of wholesome qualities. When unwholesome deeds and unwholesome states first arise, they are all preceded by mind; therefore, they arise from mind. Unwholesome states then follow thereafter. At that time, the Blessed One, penetrating deeply into this meaning, spoke these verses:

When unwholesome states arise,

They are caused by sensation;

With mind as their forerunner,

They arise together with the afflictions.

Thus mind goes before them;

Mind is driven by mind.

Because mind is defiled,

One therefore speaks and acts;

Suffering follows and arises from this,

As a wheel rolls on because of its cause.

Thus have I heard from the Blessed One. Bhikkhus, you should know! In the world there are luminous and beautiful qualities. When pure and wholesome qualities first arise, others subsequently arise in succession. At that time, the Buddha, penetrating deeply into this meaning, spoke these verses:

When wholesome qualities arise,

They are able to bring forth happiness;

With intention as their forerunner,

They arise together with wholesome qualities.

Mind is the forerunner of phenomena;

Mind causes mind to act.

Because the mind is pure,

One is able to speak and act;

Happiness arises from this,

As a shadow follows its form.

Thus have I heard from the Blessed One. Bhikkhus, you should know! In the world there is one phenomenon which, when it arises among sentient beings, brings them no benefit and causes them to undergo great suffering.

What is this one phenomenon? It is the causing of a schism in the Sangha. Therefore, bhikkhus, you should know!

If the Sangha is divided, all the people become embroiled in disputes: they speak covertly, revile one another, pry into one another’s faults, make additions and omissions, harbor resentment, inflict vexation, become angry, slander, or tremble with fear. At that time, all those in the world who have not yet developed faith will not give rise to reverent faith. Having no faith, they will also show no respect.

Bhikkhus, you should know! This is called the one phenomenon that, when it arises among sentient beings, brings no benefit or happiness, but leads the worlds, the assemblies of gods and humans, to perform meaningless deeds and undergo painful consequences. At that time, the Blessed One, penetrating deeply into this meaning, spoke these verses:

One phenomenon arises in the world

That can engender many evils:

When the Sangha is divided,

The foolish rejoice in it.

Those who divide the Sangha suffer;

Division of the Sangha brings suffering.

Having destroyed the harmony of the Sangha,

They pass through many kalpas in the Avici hell.

Thus have I heard from the Blessed One: Bhikkhus, you should know! In the world there is one phenomenon which, after arising among all sentient beings, is for their benefit and happiness, leading the worlds and the assemblies of gods and humans to obtain great benefit and experience the fruit of happiness. What is this one phenomenon?

It is the harmony of the Sangha. Therefore, bhikkhus, you should know! If the Sangha is harmonious, the entire assembly is free from disputes: they do not speak covertly, revile one another, pry into one another’s faults, make additions or omissions, harbor resentment, inflict vexation, become angry, slander, or tremble with fear.

At that time, those in the world who have not yet developed faith will give rise to faith. Having developed faith, their reverent faith will increase. Bhikkhus, you should know!

This is called the one phenomenon in the world that, after arising among sentient beings, brings them abundant benefit and happiness, leading the worlds and the assemblies of gods and humans to obtain great benefit and experience the fruit of happiness. At that time, the Blessed One, penetrating deeply into this meaning, spoke these verses:

One phenomenon arises in the world

That can engender immeasurable merit:

Because the Sangha is harmonious,

The wise rejoice in it.

Those who harmonize the Sangha are happy;

Uniting everyone brings happiness.

I do not destroy harmony,

And for many kalpas happiness increases.

Thus have I heard from the Blessed One. Bhikkhus, you should know! Among sentient beings in the world, whether fettered or not, when the principal fetter is removed, all the others are also severed.

What is called the one principal fetter? It is self-conceit. Why is this?

All the various minor fetters have self-conceit as their root. They arise from self-conceit, and self-conceit causes them to increase. Therefore, when the fetter of self-conceit is relinquished, all the other fetters are likewise severed.

It is like a building in the world whose central support sustains all its different parts. If the center collapses, the other parts fall with it. Self-conceit is likewise connected with all the fetters.

If self-conceit is severed, they also cease. Bhikkhus, when self-conceit has been severed, you should know that the other fetters have also been severed. Bhikkhus, when the fetters have been severed, you should know that suffering has ended.

You should cultivate right knowledge, liberation of mind, and liberation through wisdom, so that there will be no further existence. At that time, the Buddha, penetrating deeply into this meaning, spoke these verses:

As within a house,

All places depend upon its central support;

If the center sinks down,

No other part remains without falling.

So too is the fetter of self-conceit;

The other fetters depend upon one another.

When self-conceit has been extinguished

The fetters must also be destroyed.

A bhikkhu who severs self-conceit

Must likewise destroy the fetters.

When the fetters have been destroyed and severed,

He realizes the end of suffering

And immediately attains the state free from suffering.

This is called cultivating right knowledge,

With mind and wisdom well liberated;

Thereafter, nothing more remains.

Thus have I heard from the Blessed One. Bhikkhus, you should know: There is one quality in the world which, when cultivated as a wholesome practice, frequently developed, and used to embrace and uphold the two kinds of benefit until they are brought to perfection, will bring present benefit and happiness to perfection. In the future as well, it will bring benefit and happiness to perfection; it can establish the true Dharma and bring benefit and happiness.

It can establish the Dharma of the future and bring benefit and happiness, and can bring benefit and happiness both now and in the future. What is this one quality? It is the cultivation of wholesome qualities and the practice of diligence.

Therefore, if one cultivates wholesome qualities without heedlessness, is able to cultivate and develop wholesome qualities, and is also able to embrace and uphold the two kinds of benefit until they are brought to perfection—speaking more fully, one can bring about benefit and happiness in both the present and the future. This is called the one quality. If one cultivates wholesome practices and is able to develop such qualities, one embraces and upholds these two matters—speaking more fully, one can bring about benefit and happiness in both the present and the future.

At that time, the Blessed One, deeply comprehending this meaning, spoke this verse:

Having heard what many have heard,

One can abandon craving for wealth;

Exhorting oneself to cultivate diligence,

One realizes the eternal bliss of nirvana.

The wise, being diligent,

Can safeguard these two things:

The Dharma of the present and the future,

Which are now brought to perfection.

All wholesome deeds can be accomplished,

Bringing benefit both now and hereafter.

From beginning to end, one becomes a noble sage;

All acclaim such a one as wise.

The Uddana introducing the preceding profound discourse states:

The mind is obscured for many kalpas;

Karma, with intention preceding;

Schism in the Sangha and harmony in the Sangha;

Free from contempt, one is diligent.

Thus have I heard from the Blessed One. Bhikkhus, you should know: If sentient beings sever and abandon one quality, I certify that they will attain the fruit of non-retrogression. What is this one quality?

It is the abandonment of greed. Therefore, you should know that all sentient beings, defiled by greed, continually come and go, fall into evil destinies, and undergo the suffering of birth. If they can extinguish and sever this quality in accordance with the Dharma, I certify that they will attain the fruit of non-retrogression and will not return again to be born in this world.

I now say once more: If any sentient being forever severs and abandons one quality, I certify that such a being will attain the fruit of non-retrogression. At that time, the Blessed One, fully embracing this meaning, spoke this verse:

I behold sentient beings,

Defiled by greed,

Coming and going through evil destinies,

Undergoing the cycle of birth and death.

If they can truly understand

And depart far from this greed,

They will realize the fruit of non-returning

And will not be born again in this world.

Thus have I heard from the Blessed One. Bhikkhus, you should know: If sentient beings abandon one quality, I certify that they will attain the fruit of non-retrogression. What is this one quality? It is anger. Therefore, you should know that all sentient beings are defiled by it. Continually coming and going, they fall into evil destinies and undergo the sufferings of birth and death. If they can abandon this one quality, I certify that they will attain the fruit of non-returning and will never again return to be born in this world. Therefore, I say: If sentient beings abandon one quality, I certify that they will attain the fruit of non-returning. At that time, the Blessed One, deeply comprehending this meaning, spoke this verse:

I behold sentient beings,

Defiled by anger,

Coming and going through evil destinies,

Undergoing the cycle of birth and death.

If they can hear and clearly understand,

And depart far from this anger,

They will certainly attain the fruit of non-retrogression

And will not be born again in this place.

Thus have I heard from the Blessed One. Bhikkhus, you should know: If sentient beings abandon one quality, I certify that they will attain the fruit of non-retrogression. What is that quality? It is delusion. Sentient beings, defiled by delusion, continually come and go, fall into evil destinies, and undergo the sufferings of birth and death. If they can sever and abandon this one quality, I certify that they will attain the fruit of non-returning and will not be born again in this world. Therefore, I say: If sentient beings abandon one quality, I certify that they will attain the fruit of non-returning. At that time, the Blessed One, deeply comprehending this meaning, spoke this verse:

I behold sentient beings,

Defiled by delusion,

Coming and going, falling into evil destinies,

Undergoing the cycle of birth and death.

If they can understand this matter

And depart far from ignorance and delusion,

They will realize the fruit of non-returning

And will not be born again in this world.

Thus have I heard from the Blessed One. Bhikkhus, you should know: If sentient beings abandon one quality, I certify that they will attain the fruit of non-returning. What is this one quality? It is accumulation. Therefore, all sentient beings, defiled by accumulation, continually come and go, fall into evil destinies, and undergo the sufferings of birth and death. If they can abandon this one quality, I certify that they will attain the fruit of non-returning and will never again return to be born in this world. Therefore, I say: If sentient beings abandon one quality, I certify that they will attain the fruit of non-returning. At that time, the Blessed One, deeply comprehending this meaning, spoke this verse:

I behold sentient beings,

Defiled by accumulation,

Coming and going, falling into evil destinies,

Undergoing the cycle of birth and death.

If they can understand this matter

And depart far from accumulation,

They will realize the fruit of non-returning

And will not be born again in this world.

Thus have I heard from the Blessed One. Bhikkhus, you should know: If sentient beings abandon one quality, I certify that they will attain the fruit of non-returning. What is this one quality? It is sorrow. Therefore, all sentient beings, defiled by sorrow, continually come and go, fall into evil destinies, and undergo the sufferings of birth and death. If they can abandon this one quality, I certify that they will attain the fruit of non-returning and will never again return to be born in this world. Therefore, I say: If sentient beings sever and abandon one quality, I certify that they will attain the fruit of non-returning. At that time, the Blessed One, deeply comprehending this meaning, spoke this verse:

I behold all sentient beings,

Defiled by afflictions,

Coming and going, falling into evil destinies,

Undergoing the cycle of birth and death.

If they can understand this matter

And depart far from all afflictions,

They will realize the fruit of non-returning

And will not be born again in this world.

Thus have I heard from the Blessed One. Bhikkhus, you should know: If sentient beings abandon one quality, I certify that they will attain the fruit of non-returning. What is this one quality? It is wrath. Therefore, all sentient beings, defiled by wrath, continually come and go, fall into evil destinies, and undergo the sufferings of birth and death. If they can sever and abandon this one quality, I certify that they will attain the fruit of non-returning and will never again return to be born in this world. Therefore, I say: If sentient beings abandon one quality, I certify that they will attain the fruit of non-returning. At that time, the Blessed One, deeply comprehending this meaning, spoke this verse:

I behold sentient beings,

Defiled by wrath,

Coming and going, falling into evil destinies,

Undergoing the cycle of birth and death.

If they can understand this matter

And forever depart far from wrath,

They will realize the fruit of non-returning

And will not be born again in this world.

Thus have I heard from the Blessed One. Bhikkhus, you should know: If sentient beings abandon one quality, I certify that they will attain the fruit of non-returning. What is this one quality? It is resentment. Therefore, all sentient beings, defiled by resentment, life after life come and go, fall into evil destinies, and undergo the sufferings of birth and death. If they can abandon this one quality, I certify that they will attain the fruit of non-returning and will never again return to be born in this world. Therefore, I say: If sentient beings abandon one quality, I certify that they will attain the fruit of non-returning. At that time, the Blessed One, deeply comprehending this meaning, spoke this verse:

I behold sentient beings,

Defiled by resentment,

Coming and going, falling into evil destinies,

Undergoing the cycle of birth and death.

If they can clearly understand this matter

And forever depart far from resentment,

They will realize the fruit of non-returning

Not born again in the world.

Thus have I heard from the Blessed One. Monks, you should know! If sentient beings abandon one quality, I attest that they attain the fruit of non-retrogression. What is that one quality? It is jealousy. That is to say, because all sentient beings are defiled by jealousy, they continually pass back and forth, falling into evil destinies and undergoing the suffering of birth and death. If they can eliminate it, that is called abandoning one quality. I attest that they attain the fruit of non-retrogression and never again return to this world. Therefore I say: If sentient beings eliminate one quality, I attest that they attain the fruit of non-retrogression. At that time, the Blessed One, penetrating deeply into this meaning, spoke this verse:

I behold sentient beings,

Defiled by jealousy,

Passing back and forth, falling into evil destinies,

Undergoing the cycle of birth and death.

If they can rightly understand

And sever this jealousy,

They will certainly attain non-retrogression

And not be born in the world.

Thus have I heard from the Blessed One. Monks, you should know! If sentient beings eliminate one quality, I attest that they attain the fruit of non-returning. What is that one quality? It is stinginess. Because all sentient beings are defiled by stinginess, they continually pass back and forth, falling into evil destinies and undergoing the suffering of birth and death. If they can abandon it, that is the one quality whereby I attest that they attain the fruit of non-returning and never again return to birth and death in this world. Therefore I say: If sentient beings abandon one quality, I attest that they attain the fruit of non-returning. At that time, the Blessed One, penetrating deeply into this meaning, spoke this verse:

I behold sentient beings,

Defiled by stinginess,

Passing back and forth, falling into evil destinies,

Undergoing the cycle of birth and death.

If they can understand this

And abandon stinginess,

They will certainly never return

To be born in this world.

Thus have I heard from the Blessed One: Monks, you should know! If sentient beings sever one quality, I attest that they attain the fruit of non-returning. What is that one quality? It is craving. Because all sentient beings are defiled by craving, they continually pass back and forth, falling into evil destinies and undergoing the suffering of birth and death. If they can abandon it, that is the one quality whereby I attest that they attain the fruit of non-returning and are not born in the world. Therefore I say: If sentient beings sever one quality, I attest that they attain the fruit of non-returning. At that time, the Buddha, penetrating deeply into this meaning, spoke this verse:

I behold sentient beings,

Defiled by craving,

Passing back and forth, falling into evil destinies,

Undergoing the cycle of birth and death.

If they can clearly understand this

And sever craving,

They will realize the fruit of non-returning

And no longer be born in the world.

Thus have I heard from the Blessed One. Monks, you should know! If sentient beings sever one quality, I attest that they attain the fruit of non-returning. What is that one quality? It is contempt. Because all sentient beings are defiled by contempt, they continually pass back and forth, falling into evil destinies and undergoing the suffering of birth and death. If they can eliminate it, that is the one quality whereby I attest that they attain the fruit of non-returning and never again return to be born in the world. Therefore I say: If sentient beings abandon one quality, I attest that they attain the fruit of non-returning. At that time, the Blessed One, penetrating deeply into this meaning, spoke this verse:

I behold sentient beings,

Defiled by contempt,

Passing back and forth, falling into evil destinies,

Undergoing the cycle of birth and death.

If they can understand this

And abandon contempt,

They will certainly never return

To be born in the world.

Thus have I heard from the Blessed One. Monks, you should know! If sentient beings eliminate one quality, I attest that they attain the fruit of non-returning. What is that one quality? It is malice. Because all sentient beings are defiled by malice, they continually pass back and forth, falling into evil destinies and undergoing the suffering of birth and death. If they can abandon that one quality, I attest that they attain the fruit of non-returning and never again return to this world. Therefore I say: If sentient beings abandon one quality, I attest that they attain the fruit of non-returning. At that time, the Blessed One, penetrating deeply into this meaning, spoke this verse:

I behold sentient beings,

Defiled by malice,

Passing back and forth, falling into evil destinies,

Undergoing the cycle of birth and death.

If they can understand this

And abandon malice,

They will realize the fruit of non-returning

And not be born in this world.

Penetrating deeply into the preceding sutras, the Uddana says:

Craving, anger, and delusion;

Accumulation, sorrow, affliction, and wrath;

Jealousy, stinginess, and craving;

Contempt, pride, and malice.

Thus have I heard from the Blessed One. Monks, you should know! If sentient beings are mindful of one thing, I attest that they attain the fruit of non-returning. What is that one thing? It is mindfulness of the Buddha. Because all sentient beings are not mindful of the Buddha, they continually pass back and forth, falling into evil destinies and undergoing the suffering of birth and death. If they constantly practice mindfulness of the Buddha, that is the one thing whereby I attest that they attain the fruit of non-retrogression and are not born again in this world. Therefore I say: If sentient beings are mindful of one thing, I attest that they attain the fruit of non-returning. At that time, the Blessed One, penetrating deeply into this meaning, spoke this verse:

I behold sentient beings,

Because they are not mindful of the Buddha,

Passing back and forth, falling into evil destinies,

Undergoing the cycle of birth and death.

If they can understand this,

Those who are constantly mindful of the Buddha

Will certainly never fall back

And will not be born in this world.

Thus have I heard from the Blessed One. Monks, you should know! If sentient beings constantly keep one thing in mind, I attest that they attain the fruit of non-returning. What is that one thing? It is mindfulness of the Dharma. Because all sentient beings are not mindful of the Dharma, they continually pass back and forth, falling into evil destinies and undergoing the suffering of birth and death. If they constantly remain mindful of this one thing, I attest that they will never again return to birth and death in this world. Therefore I say: If sentient beings are mindful of one thing, I attest that they attain the fruit of non-retrogression. At that time, the Blessed One, penetrating deeply into this meaning, spoke this verse:

I behold sentient beings,

Because they fail to be mindful of the Dharma,

Passing back and forth, falling into evil destinies,

Undergoing the cycle of birth and death.

If they can understand this

And constantly, diligently remain mindful of the Dharma,

They will attain the fruit of non-returning

And not be born in this world.

Thus have I heard from the Blessed One. Monks, you should know! If sentient beings constantly remain mindful of one thing, I attest that they attain the fruit of non-retrogression. What is that one thing? It is mindfulness of the noble Sangha. Because all sentient beings are not mindful of the noble Sangha, they continually pass back and forth, falling into evil destinies and undergoing the suffering of birth and death. If they constantly remain mindful of it, that is the one thing whereby I attest that they attain the fruit of non-returning and are not born again in this world. Therefore I say: If sentient beings are mindful of one thing, I attest that they attain the fruit of non-returning. At that time, the Blessed One, penetrating deeply into this meaning, spoke this verse:

I behold sentient beings,

Because they are not mindful of the noble Sangha,

Passing back and forth, falling into evil destinies,

Undergoing the cycle of birth and death.

If they can fully understand this

And constantly remain mindful of the noble Sangha,

They will attain the fruit of non-returning

And not be born in this world.

Thus have I heard from the Blessed One. Monks, you should know! If sentient beings constantly recollect one thing, I attest that they will attain the fruit of non-retrogression. What is that one thing? It is the recollection of moral discipline. Therefore, because sentient beings do not recollect moral discipline, they continually come and go, fall into the unfortunate destinies, and undergo the suffering of birth and death. If they can constantly recollect this one thing, I attest that they will attain the fruit of non-retrogression and will not return to birth and death in this human realm. Therefore, I say: If sentient beings can recollect one thing, I attest that they will attain the fruit of non-returning. At that time, the Blessed One, elucidating this meaning, spoke this verse:

I observe all sentient beings:

Because they do not recollect moral discipline,

They come and go, falling into unfortunate destinies,

Undergoing birth and death in samsara.

If they can clearly understand

And constantly recollect moral discipline,

They will certainly attain the fruit of non-returning

And will not be born again in this world.

Thus have I heard from the Blessed One. Monks, you should know! If sentient beings can recollect one thing, I attest that they will attain the fruit of non-returning. What is that one thing? It is the recollection of giving. Therefore, because sentient beings do not recollect giving, they must continually come and go, fall into the unfortunate destinies, and undergo the suffering of birth and death. If they can constantly recollect this one thing, I attest that they will attain the fruit of non-retrogression and will not return again to this worldly realm. Therefore, I say: If sentient beings can recollect one thing, I attest that they will attain the fruit of non-returning. At that time, the Blessed One, elucidating this meaning, spoke this verse:

I observe all sentient beings:

Because they do not think of giving,

They come and go, falling into unfortunate destinies,

Undergoing birth and death in samsara.

If they can understand this

And constantly recollect giving,

They will realize the fruit of non-retrogression

And will not return to this world.

Thus have I heard the Blessed One say. Monks, you should know! If sentient beings constantly recollect one thing, I attest that they will attain the fruit of non-returning. What is that one thing? It is the recollection of the devas. Therefore, because sentient beings do not recollect the devas, they continually come and go, fall into the unfortunate destinies, and undergo the suffering of birth and death. If they can constantly recollect this one thing, I attest that they will attain the fruit of non-returning and will no longer come and go to be born in this world. Therefore, I say: If sentient beings constantly recollect one thing, I attest that they will attain the fruit of non-returning. At that time, the Blessed One, elucidating this meaning, spoke this verse:

I observe all sentient beings:

Because they do not recollect the devas,

They come and go, falling into unfortunate destinies,

Undergoing birth and death in samsara.

If they can clearly understand

And constantly recollect the devas,

They will realize the fruit of non-retrogression

And will not be born again in this world.

Thus have I heard from the Blessed One. Monks, you should know! If sentient beings constantly recollect one thing, I attest that they will attain the fruit of non-retrogression. What is that one thing? It is the recollection of repose. Therefore, because sentient beings do not recollect repose, they continually come and go, fall into the unfortunate destinies, and undergo the suffering of birth and death. If they can constantly recollect this one thing, I attest that they will attain the fruit of non-returning and will not return again to be born in this world. Therefore, I say: If sentient beings constantly recollect one thing, I attest that they will attain the fruit of non-retrogression. At that time, the Blessed One, elucidating this meaning, spoke this verse:

I observe all sentient beings:

Because they do not recollect repose,

They come and go, falling into unfortunate destinies,

Undergoing birth and death in samsara.

If they can clearly understand

And constantly recollect repose,

They will realize the fruit of non-retrogression

And will not be born in this world.

Thus have I heard the Blessed One say. Monks, you should know! If sentient beings can recollect one thing, I attest that they will attain the fruit of non-returning. What is that one thing? It is the recollection of bliss. Therefore, because sentient beings do not recollect bliss, they must continually come and go, fall into the unfortunate destinies, and undergo the suffering of birth and death. If they can constantly recollect this one thing, I attest that they will attain the fruit of non-returning and will not be born in this world. Therefore, I say: If sentient beings constantly recollect one thing, I attest that they will attain the fruit of non-returning. At that time, the Blessed One, elucidating this meaning, spoke this verse:

I observe all sentient beings:

Because they do not recollect bliss,

They come and go, falling into unfortunate destinies,

Undergoing birth and death in samsara.

If they can understand this

And constantly recollect bliss,

They will assuredly not return

To be born in this world.

Thus have I heard from the Blessed One. Monks, you should know! If sentient beings can recollect one thing, I attest that they will attain the fruit of non-retrogression. What is that one thing? It is mindfulness of the body. Therefore, because sentient beings are not mindful of the body, they must continually come and go, fall into the unfortunate destinies, and undergo the suffering of birth and death. If they can constantly recollect this one thing, I attest that they will attain the fruit of non-retrogression and will not be born again in this world. Therefore, I say: If sentient beings can recollect one thing, I attest that they will attain the fruit of non-retrogression. At that time, the Blessed One, elucidating this meaning, spoke this verse:

I observe all sentient beings:

Because they are not mindful of the body,

They come and go, falling into unfortunate destinies,

Undergoing birth and death in samsara.

If they can understand this

And remain mindful of the body,

They will certainly attain the fruit of non-retrogression

And will not be born in this world.

Thus have I heard from the Blessed One. Monks, you should know! If sentient beings can recollect one thing, I attest that they will attain the fruit of non-returning. What is that one thing? It is the recollection of death. Therefore, because sentient beings do not recollect death, they must continually return, fall into the unfortunate destinies, and undergo the suffering of birth and death. If they can constantly recollect this one thing, I attest that they will attain the fruit of non-retrogression and will not be born again in this world. Therefore, I say: If sentient beings can recollect one thing, I attest that they will attain the fruit of non-returning. At that time, the Blessed One, elucidating the foregoing meaning, spoke this verse:

I see all sentient beings:

Because they do not think of death,

They come and go, falling into unfortunate destinies,

Undergoing birth and death in samsara.

If they can understand this

And always recollect birth and death,

They will certainly attain the fruit of non-retrogression

And will not be born again in this world.

The Itivrittaka Sutra — Fascicle One