本事經

Volume Two

Chapter One: The Dharma

Part 2

Thus have I heard from the Blessed One. Monks, you should know! If a person wishes to attain knowledge of things as they truly are, to attain complete and perfect knowledge, and to sever and transcend birth and death within their own mind, yet has not abandoned craving, there can be no fruition: they cannot fully know, cannot attain perfect awakening or nirvana, nor can they realize unsurpassed bliss.

If a person, having had such craving, is able to abandon it, and craving and desire have departed from their own mind, that person will then penetrate the truth, attain perfect awakening, attain nirvana, and realize unsurpassed bliss. Therefore, craving must be known as it truly is, fully and perfectly understood, and diligently abandoned. One should constantly cultivate the holy life within the Buddha-Dharma.

At that time, the Blessed One, elucidating this profound meaning, spoke these verses:

If one seeks wisdom but has not attained it,

Nirvana still remains far away.

For one who craves such wisdom,

Nirvana is difficult to attain.

I behold sentient beings,

Defiled by craving and desire,

Falling again into evil destinies,

Undergoing birth and death in samsara.

If one can understand this

And withdraw far from craving and desire,

One realizes the fruit of a śramana

And certainly will not be born again.

Thus have I heard from the Blessed One. Monks, you should know: if a person harbors anger and has not yet gained knowledge of things as they truly are, has not yet attained complete and perfect knowledge, and cannot yet abandon it, then anger has not departed from that person's own mind. They cannot penetrate the truth, cannot fully know, cannot attain perfect awakening, cannot attain nirvana, and cannot realize unsurpassed bliss.

If a person has come to aspire to knowledge of things as they truly are, has attained complete and perfect knowledge, and is able to abandon anger, then anger has departed from that person's own mind. They can therefore penetrate the truth, fully know, attain perfect awakening, attain nirvana, and realize unsurpassed bliss. Therefore, anger should be known as it truly is, fully and perfectly understood, and diligently abandoned.

One should cultivate the holy life within the Buddha-Dharma. At that time, the Blessed One, elucidating this profound meaning, spoke these verses:

If anger has not yet ended,

Nirvana still remains far away.

When anger has been brought to an end,

Nirvana is unshakable.

I behold sentient beings,

Defiled by anger,

Passing again into evil destinies,

Undergoing birth and death in samsara.

If one can understand this

And withdraw far from anger,

One realizes the fruit of a śramana

And ultimately will not be born again.

Thus have I heard from the Blessed One. Monks, you should know! If, because of delusion, a person has not yet gained knowledge of things as they truly are, has not yet attained complete and perfect knowledge, and cannot yet abandon delusion, then so long as that person's mind has not departed from delusion, they cannot penetrate the truth, cannot fully know, cannot attain perfect awakening, cannot attain nirvana, and cannot realize unsurpassed bliss.

If knowledge of things as they truly are arises in a person out of delusion, and they attain complete and perfect knowledge and abandon delusion, then that person's mind has departed from delusion. They can therefore penetrate the truth, fully know, attain perfect awakening, attain nirvana, and realize unsurpassed bliss. Therefore, from delusion there can arise knowledge of things as they truly are and complete and perfect knowledge, and one can seek liberation from birth and death.

One should cultivate the holy life within the Buddha-Dharma. At that time, the Blessed One, elucidating this profound meaning, spoke these verses:

If one has not yet understood delusion,

That person remains far from nirvana.

If one has clearly understood delusion,

Nirvana is not difficult to attain.

I behold sentient beings,

Defiled by delusion,

Passing back and forth into evil destinies,

Undergoing birth and death in samsara.

If one can understand this

And cut off delusion,

One realizes the fruit of a śramana

And thereby attains the state of non-arising.

Thus have I heard from the Blessed One. Monks, you should know! If a person is obscured, it is difficult for them to see knowledge of things as they truly are, difficult to attain complete and perfect knowledge, and difficult to transcend birth and death.

That person's own mind has not yet emerged from obscuration. Therefore, they cannot penetrate the truth, cannot fully know, cannot attain perfect awakening, cannot attain nirvana, and cannot realize unsurpassed bliss. If an obscured person attains knowledge of things as they truly are, attains complete and perfect knowledge, and transcends birth and death, then that person's own mind has departed far from obscuration.

They can therefore penetrate the truth, fully know, attain perfect awakening, attain nirvana, and realize unsurpassed bliss. Therefore, obscuration should be known as it truly is, fully and perfectly understood, and diligently abandoned. One should constantly cultivate the holy life within the Buddha-Dharma.

At that time, the Blessed One, elucidating this profound meaning, spoke these verses:

If one has not yet understood obscuration,

Nirvana remains far away.

When obscuration is clearly understood,

Nirvana is not difficult to attain.

I behold sentient beings,

Defiled by obscuration,

Again falling into evil destinies,

Undergoing birth and death in samsara.

If one can understand this

And cut off obscuration,

One realizes the fruit of a śramana

And certainly will not undergo birth again.

Thus have I heard from the Blessed One. Monks! If a person relies upon affliction, they have not yet gained knowledge of things as they truly are, have not yet attained complete and perfect knowledge, and cannot yet abandon it.

Their own mind has not yet departed from affliction. They cannot penetrate the truth, cannot fully know, cannot attain perfect awakening, cannot attain nirvana, and cannot realize bliss. If a person has transcended suffering and affliction, attained knowledge of things as they truly are and complete and perfect knowledge, and is able to sever and transcend birth and death, then that person's own mind has departed far from affliction.

They can therefore penetrate the truth, attain complete and perfect knowledge, attain perfect awakening, attain nirvana, and realize unsurpassed bliss. Therefore, affliction should be known as it truly is, fully and perfectly understood, and one should seek liberation from birth and death. One should cultivate the holy life within the Buddha-Dharma.

At that time, the Blessed One, elucidating the profound meaning above, spoke these verses:

If affliction is not yet understood,

That person remains far from nirvana.

When suffering and affliction are understood,

Nirvana is no longer far away.

I behold sentient beings,

Defiled by afflictions,

Passing back and forth into evil destinies,

Undergoing birth and death in samsara.

If one can understand this

And withdraw far from these afflictions,

One realizes the fruit of a śramana

And certainly will undergo birth and death no more.

Thus have I heard from the Blessed One. Monks, you should know! If a person relies upon resentment and has not yet gained knowledge of things as they truly are, has not yet attained complete and perfect knowledge, and cannot yet abandon it, then resentment has not departed from that person's own mind.

Thus, they cannot yet penetrate the truth, cannot yet fully know, cannot yet attain perfect awakening, cannot yet attain nirvana, and cannot yet realize unsurpassed bliss. If that person, with regard to resentment, has attained knowledge of things as they truly are and complete and perfect knowledge, and is able to abandon it, then resentment has departed from that person's own mind. They can therefore penetrate the truth, fully know, attain perfect awakening, attain nirvana, and realize unsurpassed bliss.

Therefore, resentment should be known as it truly is, fully and perfectly understood, and one should seek liberation from birth and death. One should cultivate the holy life within the Buddha-Dharma. At that time, the Blessed One, elucidating this profound meaning, spoke these verses:

If resentment has not yet ended,

Nirvana is difficult for that person.

For one who clearly understands resentment,

Nirvana is not difficult to attain.

I behold sentient beings,

Defiled by resentment,

Passing back and forth into evil destinies,

Undergoing birth and death in samsara.

If one can understand this

And withdraw far from birth and death,

One realizes the fruit of a śramana

And ultimately undergoes birth and death no more.

Thus have I heard from the Blessed One. Bhikshus, you should know! If one harbors hatred and has not yet become free from birth and death, then within one’s own mind one has not yet become free from hatred.

One cannot penetrate it, cannot fully comprehend it, cannot attain perfect awakening, cannot attain nirvana, and cannot realize unsurpassed peace and bliss. If one who harbors hatred has attained knowledge of things as they truly are, has attained complete and perfect knowledge, and can become free from birth and death, then within one’s own mind one has already become free from hatred. One can then penetrate it, fully comprehend it, attain perfect awakening, attain nirvana, and realize unsurpassed peace and bliss.

Therefore, regarding hatred, one should know it as it truly is, fully and perfectly comprehend it, and seek freedom from birth and death. Within the Buddha-Dharma, one should constantly cultivate the holy life. At that time, the Blessed One, elucidating the profound meaning above, spoke these verses:

If hatred is not understood,

Nirvana remains far away;

When hatred is clearly known,

Nirvana is reached unhindered.

I behold all sentient beings,

Defiled by hatred,

Coming and going, falling into evil destinies,

Undergoing the cycle of birth and death.

If one can fully understand it

And become free from hatred,

One realizes the fruit of the ascetic life

And ultimately is born no more.

Thus have I heard from the Blessed One. Bhikshus, you should know! If, regarding envy, one has not attained knowledge of things as they truly are, has not attained complete and perfect knowledge, and cannot yet become free from birth and death, then within one’s own mind one has not yet become free from envy.

One cannot penetrate it, cannot fully comprehend it, cannot attain perfect awakening, cannot attain nirvana, and cannot realize unsurpassed peace and bliss. If, regarding envy, one has attained knowledge of things as they truly are, has attained complete and perfect knowledge, and can become free from birth and death, then within one’s own mind one has already become free from envy. One can then penetrate it, fully comprehend it, attain perfect awakening, attain nirvana, and realize unsurpassed peace and bliss.

Therefore, regarding envy, one should know it as it truly is, fully and perfectly comprehend it, and seek freedom from birth and death. Within the Buddha-Dharma, one should cultivate the holy life. At that time, the Blessed One, elucidating the profound meaning above, spoke these verses:

If envy is not understood,

Nirvana is difficult to reach;

When envy has been understood,

Nirvana is reached without hindrance.

I behold all sentient beings,

Defiled by that envy,

Coming and going, falling into evil destinies,

Undergoing the cycle of birth and death.

If one can come to understand it

And become free from envy,

One realizes the fruit of the ascetic life

And ultimately undergoes birth no more.

Thus have I heard from the Blessed One. Bhikshus, you should know! If one is miserly and has not yet attained knowledge of things as they truly are, has not attained complete and perfect knowledge, and cannot yet become free from birth and death, then within one’s own mind one has not yet become free from miserliness.

One cannot penetrate it, cannot fully comprehend it, cannot attain perfect awakening, cannot attain nirvana, and cannot realize unsurpassed peace and bliss. If, regarding miserliness, one has attained knowledge of things as they truly are, has attained complete and perfect knowledge, and has become free from birth and death, then within one’s own mind one has become free from miserliness. One can then penetrate it, attain perfect awakening, attain nirvana, and realize unsurpassed peace and bliss.

Therefore, regarding miserliness, one should know it as it truly is, fully and perfectly comprehend it, and become free from birth and death. Within the Buddha-Dharma, one should cultivate the holy life. At that time, the Blessed One, elucidating the profound meaning above, spoke these verses:

If miserliness is not understood,

One remains far from nirvana;

When miserliness has been understood,

Nirvana is not difficult to reach.

I behold all sentient beings,

Defiled by miserliness,

Coming and going, falling into evil destinies,

Undergoing the cycle of birth and death.

If one can fully understand it

And become free from miserliness,

One realizes the fruit of the ascetic life

And ultimately undergoes birth no more.

Thus have I heard from the Blessed One. Bhikshus, you should know! If one is attached to pleasures and has not yet attained knowledge of things as they truly are, has not attained complete and perfect knowledge, and cannot yet become free from birth and death, then within oneself one has not yet become free from attachment to pleasures.

One cannot penetrate it, cannot fully comprehend it, cannot attain perfect awakening, cannot attain nirvana, and cannot realize unsurpassed peace and bliss. If one who is attached to pleasures has attained knowledge of things as they truly are, has attained complete and perfect knowledge, and can become free from birth and death, then within one’s own mind one has already become free from attachment to pleasures. One can then fail to penetrate it, yet can fully comprehend it, attain perfect awakening, attain nirvana, and realize unsurpassed peace and bliss.

Therefore, regarding attachment to pleasures, one should know it as it truly is, fully and perfectly comprehend it, and seek freedom from birth and death. Within the Buddha-Dharma, one should cultivate the holy life. At that time, the Blessed One, elucidating the profound meaning above, spoke these verses:

If attachment to pleasures is not understood,

Nirvana remains far away;

When attachment to pleasures has been understood,

Nirvana is not difficult to reach.

I behold all sentient beings,

Defiled by attachment to pleasures,

Coming and going, falling into evil destinies,

Undergoing the cycle of birth and death.

If one can understand this

And become free from attachment to pleasures,

One realizes the fruit of the ascetic life

And ultimately undergoes birth no more.

Thus have I heard from the Blessed One. Bhikshus, you should know! If one is contemptuous, one has not yet attained knowledge of things as they truly are, has not yet attained complete and perfect knowledge, and has not yet become free from birth and death.

This is because within one’s own mind one has not yet become free from contempt. One cannot penetrate it, cannot fully comprehend it, cannot attain perfect awakening, cannot attain nirvana, and cannot realize unsurpassed peace and bliss. If, regarding contempt, one has attained knowledge of things as they truly are, has attained complete and perfect knowledge, and can become free from birth and death, then within one’s own mind one has already become free from contempt.

One can then penetrate it, fully comprehend it, attain perfect awakening, attain nirvana, and realize unsurpassed peace and bliss. Therefore, regarding contempt, one should know it as it truly is, fully and perfectly comprehend it, and become free from birth and death. Within the Buddha-Dharma, one should cultivate the holy life.

At that time, the Blessed One, elucidating the profound meaning above, spoke these verses:

If contempt is not understood,

Nirvana remains far away;

When contempt has been understood,

Nirvana is not difficult to reach.

Coming and going, one falls into evil destinies,

Undergoing the cycle of birth and death.

If one can understand this

And become free from contempt,

One realizes the fruit of the ascetic life

And ultimately undergoes birth no more.

Thus have I heard from the Blessed One. Bhikshus, you should know! If one harbors malice and has not yet understood knowledge of things as they truly are, has not yet understood complete and perfect knowledge, and cannot yet become free from birth and death, then within one’s own mind one has not yet become free from malice.

One cannot penetrate it, cannot fully comprehend it, cannot attain perfect awakening, cannot attain nirvana, and cannot realize unsurpassed peace and bliss. If one who harbors malice has understood knowledge of things as they truly are, has attained complete and perfect knowledge, and can become free from birth and death, then within one’s own mind one has already become free from malice. One can then penetrate it, fully comprehend it, attain perfect awakening, attain nirvana, and realize unsurpassed peace and bliss.

Therefore, regarding malice, one should know it as it truly is, fully and perfectly comprehend it, and seek freedom from birth and death. Within the Buddha-Dharma, one should cultivate the holy life. At that time, the Blessed One, elucidating the profound meaning above, spoke these verses:

If malice is not understood,

Nirvana remains far away;

When malice has been understood,

Nirvana is not difficult to reach.

I behold all sentient beings,

Defiled by malice,

Coming and going, falling into evil destinies,

Undergoing the cycle of birth and death.

If one can understand this

And become forever free from malice,

One realizes the fruit of the ascetic life

And ultimately undergoes birth no more.

Thus have I heard from the Blessed One. Monks, you should know: if one has not attained true knowledge concerning all things, has not attained perfect and complete understanding, and has not been able to depart from birth and death, then in one’s own mind one has not yet relinquished all things. One cannot fully comprehend, cannot thoroughly understand, cannot attain perfect awakening, cannot attain nirvana, and cannot realize unsurpassed peace and bliss.

If one has attained knowledge of things as they truly are and perfect and complete understanding, and has been able to depart far from birth and death, then in one’s own mind one has relinquished all things. One can then fully comprehend, thoroughly understand, attain perfect awakening, attain nirvana, and realize unsurpassed peace and bliss. Therefore, one should know all things as they truly are, attain perfect and complete understanding, and seek release from birth and death.

Within the Buddha-Dharma, one should cultivate the holy life. The Blessed One, penetrating deeply into this meaning, then spoke these verses:

If all things remain unclear,

Nirvana is far from that person.

When all things are clearly known,

Reaching nirvana is not difficult.

I behold sentient beings,

Defiled by all things,

Coming and going, falling into evil destinies,

Undergoing birth and death in cyclic existence.

The summary verse gathering the foregoing sutras says:

Greed, anger, and delusion—all of them;

Accumulated affliction, sorrow, and resentment;

Jealousy, stinginess, and craving;

Contempt, harm, and all things.

Thus have I heard from the Blessed One. Monks, you should know: among all cultivated meritorious deeds, liberation of mind through loving-kindness is foremost. Why is this?

Because liberation of mind through loving-kindness possesses sublime spiritual power and embraces all other meritorious deeds. Compared with such spiritual power, all other meritorious deeds, if measured against the cultivation and training of liberation of mind through loving-kindness, do not amount to even one-sixteenth of it. Monks, you should know: just as among all kings, great and small, a wheel-turning sage king is foremost.

Why is this? Because a wheel-turning sage king possesses great spiritual majesty. The majesty of other kings does not amount to even one-sixteenth of that of this wheel-turning king.

Meritorious deeds are likewise. Compared with the cultivation of liberation of mind through loving-kindness, they do not amount to even one-sixteenth of it. Again, among all the stars, the moon is supreme.

Why is this? Because the moon possesses sublime radiance, shining more brightly than all the stars. Compared with the moon, the combined light of those stars does not amount to even one-sixteenth of it.

Meritorious deeds are likewise. Compared with the cultivation of liberation of mind through loving-kindness, they amount to only one-sixteenth of it. The Blessed One, penetrating deeply into this meaning, then spoke these verses:

All meritorious deeds,

Compared with liberation of mind through loving-kindness,

Amount, in sixteen parts,

To only a single part.

If even one sentient being

Can cultivate a benevolent, loving mind,

That merit is boundless—

How much more so if all do so.

Among all great kings,

Whose awe-inspiring power resounds everywhere,

Those in the world who aid the poor

Do not accomplish all of this.

The merit of giving in this way,

Compared with cultivating a loving mind,

Amounts, in sixteen parts,

To only a single part.

Just as a wheel-turning sage king

Possesses majesty among all kings,

And just as the great moon

Shines its light everywhere,

So too, all cultivation such as this,

All meritorious deeds whatsoever,

Are encompassed by a benevolent, loving mind,

Whose spiritual power pervades everywhere.

One who cultivates liberation of mind through loving-kindness,

Whether toward the hostile or those who are not,

Does no harm at all

To any sentient being.

Thus have I heard from the Blessed One. Monks, you should know: as I contemplate the world, I see no other external condition that enables sentient beings who have not yet attained the mind to aspire to and seek the unsurpassed fruit of peace and bliss like a good spiritual friend. Therefore, through the condition of a good spiritual friend, those sentient beings obtain whatever they seek. That is, they will abandon all evil, cultivate wholesome dharmas, and realize the original mind, pure and undefiled. The Blessed One, penetrating deeply into this meaning, then spoke these verses:

I contemplate the world

And see no other dharma

For one who has not realized the mind

When seeking the unsurpassed fruit,

Than reliance upon an external condition,

Such as a good spiritual friend.

By drawing near to good spiritual friends—

Without them, one cannot succeed—

Reverently accepting and obeying their instruction,

Neither heedless nor failing to guard oneself,

One will realize the fruit of nirvana,

Far from fear and ever at peace.

Thus have I heard from the Blessed One. Monks, you should know: as I contemplate the world, I see no other internal condition for a trainee who has not yet attained the mind and who aspires to and seeks the unsurpassed fruit of peace and bliss like right attention. Therefore, by means of right attention, those sentient beings will completely fulfill all that they seek. That is, they will abandon all evil, cultivate wholesome roots, and realize a pure body untainted by defilements. The Blessed One, penetrating deeply into this meaning, then spoke these verses:

I contemplate all worlds

And see no other dharma

By which a trainee attains the mind

When seeking the unsurpassed fruit,

Than establishing an internal condition,

Such as directing the mind in that way.

Having cultivated the true Dharma,

How could one’s quest not be fulfilled?

Contemplating in accordance with the Dharma

And cultivating without heedlessness,

Before long one will reach nirvana,

Free from fear and ever at peace.

Thus have I heard from the Blessed One. Monks, you should know: if sentient beings understood the karmic result of wise giving as clearly present before their eyes, as I understand it, they would not allow their minds to be defiled by stinginess. Even if they had only a little food, they would divide it and give some to others before eating it themselves.

Yet they do not understand that their minds are defiled by stinginess; therefore, although they possess an abundance of precious food and drink, they give none to others and consume it alone. Through the result of giving with wisdom, however, they may be born among gods and humans, taking birth again and again and enjoying many kinds of happiness. The Blessed One, wishing to penetrate deeply into the foregoing meaning, then spoke these verses:

If sentient beings in the world

Understood wise giving

And the great karmic fruit it brings,

Seeing clearly as does the Tathagata,

They would not allow this mind

To become stingy and defiled.

Even if they had but little food,

They would still give some away.

Because they give without wisdom

And lack the clear vision of the Blessed One,

Though they possess abundant food and drink,

They are miserly and cannot relinquish it.

Toward the fields of merit, ordinary and noble,

With joyful minds before, during, and after, they give;

As karmic reward, among gods and humans,

They pass back and forth for many kalpas.

Thus have I heard from the Blessed One. Monks, you should know: if sentient beings understood the karmic result of violating the precepts as clearly present before their eyes, as I understand it, they would find no peace while walking, standing, lying down, or sitting. In speaking, laughing, eating, or drinking, their minds would be unable to settle. Their hearts would be terrified, as though bleeding, and their bodies would feel wretched, as though cut by knives. Yet because they do not understand, they remain at ease and unafraid. Therefore, those who violate the precepts may, through that offense, fall into evil destinies, where their suffering increases day by day and produces its karmic result. The Buddha, penetrating deeply into this meaning, then spoke these verses:

If sentient beings in the world

Could understand that violating the precepts

Causes one to fall into realms of suffering,

Seeing clearly as does the Tathagata,

They would find no peace in the four postures,

Nor think of speaking or laughing;

Their terrified hearts would seem to bleed,

And their wretched bodies to be slashed apart.

Because they do not understand, they violate the precepts

And may suffer in evil destinies.

Though this is seen clearly by the Tathagata,

They remain at ease and unafraid.

All who violate the precepts

Will certainly fall into evil destinies;

Their suffering will continue to increase,

And its painful fruit will likewise know no end.

Thus have I heard from the Blessed One. Monks, you should know: If sentient beings understand and uphold the precepts, when they experience the fruits of their actions, these will be as clearly evident before them as what I myself behold. In their own persons, they will not be reborn among animals, but will abide in happiness in the future. Those who steadfastly uphold the precepts can know that they themselves will attain happiness. Because they do not violate the precepts, the merits of upholding the precepts can lead them to wholesome paths, increase their benefit, and bring them fruits of happiness. At that time, the Blessed One, deeply contemplating this meaning, spoke these verses:

Sentient beings in the world,

If they know how to uphold the precepts,

Will experience fruits of happiness,

As clearly seen by the Tathagata.

Their own persons will be purified,

And they will remain far from evil destinies;

Seeking the fruit of the future,

They steadfastly uphold the pure precepts.

Because they know how to uphold the precepts,

They will experience joyful fruits,

As clearly seen by the Tathagata.

Never violating the pure precepts,

Together with those who uphold the precepts,

They will be reborn in wholesome realms,

Experience abundant happiness,

And realize unsurpassed nirvana.

Thus have I heard from the Blessed One. Monks, you should know: If sentient beings knowingly speak falsehood, feel neither shame nor remorse, and do not repent or reform their minds, I say that such persons create evil karma and do not create wholesome karma. At that time, the Blessed One, deeply contemplating this meaning, spoke these verses:

Know that one who speaks falsehood,

Whose mind feels neither shame nor remorse—

Such a sentient being

Will commit every kind of evil.

Thus have I heard from the Blessed One. Monks, you should know: If sentient beings knowingly speak falsehood but then feel shame and reform their dispositions, I say that such persons can cultivate wholesome dharmas. At that time, the Blessed One, deeply contemplating this meaning, spoke these verses:

When speaking falsely, they know it themselves,

And give rise to shame and remorse;

Such sentient beings

Will practice every kind of good.

Diligent and heedful,

Practicing rightly in this way,

They realize unsurpassed nirvana

And leave all fear far behind.

Thus have I heard from the Blessed One. Monks, you should know: There is one supremely excellent pudgala. If he does not appear in the world, immeasurable sentient beings remain far removed from noble wisdom.

Who is called this one pudgala? It is the Tathagata, the Arhat, the Perfectly and Completely Awakened One. Therefore, when Tathagatas, Arhats, Perfectly and Completely Awakened Ones are absent from the world, the Dharma for cultivating wisdom cannot be proclaimed and taught.

Sentient beings therefore lose noble wisdom. Monks, you should know: When people lose friends or possessions, this is called a small loss. The great loss is the loss of noble wisdom.

Therefore, sentient beings who lose noble wisdom experience much sorrow within the Buddha-Dharma, dwell without joy, and encounter calamity and fear. They are afflicted and troubled. Throughout the long night of the future, they undergo suffering and experience many kinds of fierce calamities, shedding ever more blood as they continually enter the course of birth and death.

Countless times they fall into the destinies of hell beings, hungry ghosts, animals, and asuras. At other times they become humans or devas, undergoing the sorrows of birth and death. Thus, because sentient beings have not awakened to or comprehended this noble wisdom, they revolve in birth and death through the six destinies.

It is difficult for sentient beings to realize noble wisdom and pass beyond the sea of suffering. Therefore, you should know: “I am now cultivating noble wisdom so that it will not be lost. Relying upon noble wisdom, I shall proceed in accordance with awakening.” Monks, you should understand and practice in this way.

At that time, the Blessed One, wishing to enter deeply into this meaning, spoke these verses:

If the Tathagata does not appear,

Sentient beings in the world

Have neither rescue nor refuge,

And all lose noble wisdom.

Losing friends or wealth—

That is a small loss;

But losing true noble wisdom—

That is a great loss.

I contemplate the entire world:

Having lost unsurpassed noble wisdom,

Beings revolve through birth and death,

Taking on many different bodies.

Within that condition,

They have much suffering and little happiness;

Throughout the long night of the future,

They revolve long in birth and death.

Those who wish to seek noble wisdom

Will ultimately encounter hardship;

They should pray that the Tathagatas

Appear in the world.

Thus have I heard from the Blessed One. There is one supremely excellent pudgala who, when he appears in the world, causes immeasurable sentient beings to increase in noble wisdom. Who is called this one pudgala?

It is the Tathagata, the Arhat, the Perfectly and Completely Awakened One. Therefore, when Tathagatas, Arhats, Perfectly and Completely Awakened Ones appear in the world and teach the Dharma for cultivating noble wisdom, they cause sentient beings to increase in noble wisdom. Monks, you should know: Gaining more good friends, wealth, and status is a small increase.

Increasing noble wisdom is the great increase. Why is this? If sentient beings increase in noble wisdom, they attain abundant joy and happiness within this Dharma.

They do not dwell in sorrow and suffering; they encounter no calamity, anxiety, distress, affliction, or harm. Nor will they suffer throughout the long night of the future. They will never again experience many kinds of severe torment and calamity, nor will they shed ever more blood.

They will not enter the course of birth and death, nor fall into the realms of hell beings, hungry ghosts, animals, or asuras, nor take human or deva bodies and undergo the suffering and anguish of birth and death. Why is this? Because through this noble wisdom, sentient beings attain awakening and complete understanding.

They are not reborn in the six destinies of samsara. If sentient beings have not increased in noble wisdom, it is difficult for them to escape the boundless sea of suffering. Therefore, you should know: “I am cultivating noble wisdom so that it may increase.

I shall reflect upon noble wisdom so that they may awaken to it and comprehend it.” Monks, you should understand in this way. At that time, the Blessed One, deeply contemplating this meaning, spoke these verses:

If the Tathagata appears,

Sentient beings in the world

Have someone to seek and a refuge,

And all increase in noble wisdom.

Gaining good friends and wealth—

That is a small increase;

But attaining true noble wisdom—

That is the great increase.

I contemplate the entire world:

Those who attain unsurpassed noble wisdom

No longer revolve through birth and death,

But assuredly reach nirvana.

Within this Dharma,

They leave suffering and ever abide in happiness;

Throughout the long night of the future,

They are free from the cycle of birth and death.

Those who wish to increase noble wisdom

Should understand the suffering of sentient beings;

They should pray that the Buddha, the Blessed One,

Long abides in the world.

Thus have I heard from the Blessed One. Monks, you should know: There is one dharma in the world which, when it arises, causes the delusion of sentient beings to increase, makes anger and jealousy firmly entrenched, increases defilements, and fills the evil destinies. It causes sentient beings to act without benefit and to dwell in unrest; it deprives the multitudes of devas and humans in the world of meaning and benefit and increases their sorrow and suffering.

What is this one dharma? It is called wrong view. Thus, because of wrong view, the delusion of sentient beings increases, their anger becomes deeply entrenched, their defilements increase, and the evil destinies become full.

It causes sentient beings to perform unwholesome deeds and therefore to have no happiness. It deprives the multitudes of devas and humans in the world of meaning and benefit and increases their sorrow and suffering. Such is the one dharma which, when it arises and grows, causes the delusion of sentient beings to increase.

In full, it causes the multitudes of devas and humans in the world to be without meaning, to gain no benefit, and to experience increasing sorrow and suffering. At that time, the Blessed One, deeply contemplating this meaning, spoke these verses:

When wrong view arises and grows,

It causes delusion to increase,

And firmly entrenches inversion;

All defilements increase.

It fills all the evil destinies

And brings benefit and happiness to none.

Wrong view harms the virtuous,

As fire consumes all things.

Thus have I heard from the Blessed One. Monks, you should know: there is one dharma whose arising in the world causes the delusion of sentient beings to diminish, inverted views to be eliminated, pure dharmas to increase, evil destinies to be left behind, and good destinies to be attained. It brings great benefit and great happiness to sentient beings, and causes the great multitude of devas and humans in the world to gain meaning and benefit and to increase in joy.

What is this one dharma? It is right view. Thus, through right view, the delusion of sentient beings diminishes, inverted views are eliminated, pure dharmas increase, evil destinies are escaped, and good destinies are attained.

It brings great benefit and great happiness to sentient beings, and causes the great multitude of devas and humans in the world to gain meaning and benefit and to increase in joy. This is called the one dharma in the world whose arising causes the delusion of sentient beings to diminish and, as explained at length, causes the great multitude of devas and humans in the world to gain meaning and benefit and to increase in joy.

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

When right view arises,

It causes delusion to diminish

And inverted views to be eliminated,

While all pure dharmas increase.

Leaving evil and fulfilling good destinies,

It brings benefit and happiness;

Through right view in the present,

One swiftly realizes nirvana.

Thus have I heard from the Blessed One. Monks, you should know! I see no single dharma in the world that is as far removed from stability as this mind.

Why is this? Arising from the mind, its objects return again and again in rapid succession; nothing in the world or beyond the world can serve as a comparison. You should retain this sign of the mind.

Having retained this wholesome sign of the mind, you should reflect upon it. Having reflected upon it, you should examine it. Having examined it, you should cause it to become settled.

Once it has become settled, if it should unfortunately be disturbed by sensual desire, you should examine it more deeply: “I must know these sensual desires; I must know these sensual desires within.” Examine them carefully, and again direct your attention and reflect upon some attractive sign. If the mind inclines toward and follows pleasure, there will be an attractive object. You should know that this mind, by following desire, goes astray.

At that time, you should awaken yourselves. I compare this to being unable to discern the sensual desire within; it is not that it does not exist. Since you have not yet abandoned craving for the five sensual pleasures, there is a distinction in realization.

I compare it to a stage of cultivation not yet realized. It is like a person swept away by swift waters, whose boat or raft drifts while he tries to proceed against the current. At that time, that person must exert great strength.

If he is indolent, he must drift contrary to his intended course, as you know. When reflecting upon a dharma, it may be like this: if the mind inclines toward pleasure, delights in pleasure, and delights in external objects, you should know that this mind, by following sensual desires, goes astray. At that time, you should awaken yourselves.

Because sensual desire within the mind cannot be discerned, it is not thereby rendered nonexistent. Since I have not yet abandoned craving for the five sensual pleasures, there is a distinction in attaining the fruit. I compare this to not yet having cultivated and realized the fruit.

You should direct your attention and reflect upon some attractive sign. If the mind inclines toward the wholesome joy of renunciation, there is a sign of separation. You should know that this mind follows renunciation, causing the sensual desires likewise to become different.

At that time, you should know for yourselves: “I have caused the sensual desire within to cease and no longer remain.” There is no further analogy. If it is not discerned, I shall cause craving for the five sensual pleasures to be abandoned so as to realize the fruit, distinct from what came before. I shall cause the fruit to be realized.

Just as a wing bone placed in the midst of a fire immediately shrivels and cannot remain, so should you know this, reflecting upon some attractive sign. If the mind inclines toward the joyful bliss of separation from that sign, you should know that this mind follows renunciation, distinct from the sensual desires. At that time, you should know for yourselves: “I have caused the sensual desires within to cease and no longer remain.” If you are not mindful, I shall cause craving for the five sensual pleasures to be abandoned so that the fruit may be realized, distinct from what came before.

Having thus caused the fruit to be realized, you should know: “How should I turn my own mind so that it accords with the Dharma? How should I tame this mind, separate it from sensual desire, and incline it toward liberation?” Monks, you should know this. At that time, the Blessed One, wishing to penetrate deeply into this meaning, spoke this verse:

There is not a single dharma

As changeable as the mind;

Hard to restrain and hard to guard—

Thus has the Buddha declared.

It is like a wise person

Placing an object into a fire;

With difficulty, he subdues it

And causes it to withdraw therefrom.

So too, monks,

You should train in skillful means,

Taming the nature of the mind

And causing it to realize nirvana.

Penetrating deeply into the meaning of the preceding scriptures, the Uddana reads:

Cultivating loving-kindness, cultivating the two conditions,

Those alike in breaking precepts and keeping precepts,

Two falsehoods, two noble wisdoms,

Wrong view, right view, and mind.

The Scripture of Former Events—Scroll Two