本事經

Volume Three

The Second Dharma Chapter

Part One

Thus have I heard from the Blessed One! Monks, you should know: If a monk is endowed with two qualities, then within the Dharma he will experience much sorrow and suffering, dwell unhappily, encounter calamity and affliction, be troubled and harmed, and accumulate transgressions. He will be reproached by wise fellow practitioners of the holy life, and when his body breaks up and his life ends, he will be born in an evil destination.

What are the two? First, he cannot guard the fundamental gateways; second, he does not know moderation in eating and drinking. Monks!

One who is endowed with these two qualities will encounter much sorrow and distress within the Dharma, dwell unhappily, suffer calamity and affliction, be troubled and harmed, and accumulate transgressions. Because he is reproached by wise fellow practitioners of the holy life, when his body breaks up and his life ends, he will be born in an evil destination. At that time, the Blessed One, elucidating this meaning, spoke this verse:

If one cannot guard

The eyes and all the faculties,

And knows no moderation in eating and drinking,

One becomes faithless and indolent.

Within the Dharma, such a person

Suffers greatly in body and mind,

And is beset by hardships and afflictions,

By troubles and harmful disturbances.

Whether walking, standing, lying down, or sitting,

Whether awake or dreaming,

Because of these two causes and conditions,

One accumulates transgressions.

Whether in villages or places of leisure,

Amid the assembly or in a pure place,

The wise never praise such a person,

Who must be born in an evil destination.

Thus have I heard from the Blessed One. Monks, you should know: If a monk is endowed with two qualities, then within the Dharma he will have much joy, dwell without sorrow, encounter neither calamity nor affliction, be neither troubled nor disturbed, and neither commit nor accumulate transgressions. He will be praised by wise fellow practitioners of the holy life, and when his body breaks up and his life ends, he will be born in a good destination.

What are the two? First, he constantly guards all his faculties; second, he knows moderation in eating and drinking. Monks!

This is what it means to be endowed with these two qualities. Such a person has much joy, dwells without sorrow, encounters neither calamity nor affliction, is neither troubled nor beset, and neither commits nor accumulates transgressions. Because he is praised by wise fellow practitioners of the holy life, when his body breaks up and his life ends, he will be born in a good destination.

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

If one can guard oneself,

The eyes and all the faculties,

And knows moderation in eating and drinking,

One perfects faith and diligence.

Within the Buddha’s Dharma, such people

Have great joy in body and mind;

They encounter neither calamity nor affliction

And are not surrounded by distress or trouble.

Whether standing, walking, sitting, or lying down,

Whether conscious or dreaming,

Because of these two causes and conditions,

They never accumulate transgressions.

They dwell peacefully in villages,

Amid the assembly or in tranquil places;

The wise always praise them,

And they will be born in a good destination.

Thus have I heard from the Blessed One. Monks, you should know: There are two kinds of phenomena that give rise to distress. What are the two?

There is a kind of pudgala—a person, a sentient being revolving through the five destinies—who only commits evil deeds, performs vile acts, and gives rise to defilements; who does not perform good deeds, cultivate gentleness, rescue others, or offer help. In the future, such a person’s body will suffer many illnesses; many obstructing conditions will arise, and he will undergo extreme torment. When poisoned, no medicine will be able to cure him.

While undergoing this suffering, he will groan and cry out in terror, and only then will he recollect: “From the distant past until now, I have only committed evil deeds, performed vile acts, and given rise to defilements. I have not cultivated goodness, rescued others, or offered help. Therefore, among sentient beings, I am one who only commits evil deeds, performs vile acts, and gives rise to defilements; who does not perform good deeds, cultivate wholesome qualities, rescue others, or offer help.

Thus I shall be born in an evil destination. I know that when this being departs, because he has committed only evil deeds, distress arises in his mind; and furthermore, because he has not cultivated good deeds, distress arises in his mind.” This is called the second phenomenon that can give rise to distress. At that time, the Blessed One, elucidating this meaning, spoke this verse:

There are two phenomena that can cause

The fool’s mind to become distressed:

Namely, committing only transgressions,

Then groaning and becoming afraid,

Regretting karma devoid of merit,

While grief burns within the mind.

The transgressor, the person without merit,

Must be born in an evil destination.

There I shall now proceed and return;

This is certain, without any doubt.

Thus have I heard from the Blessed One. Monks, you should know: There are two kinds of phenomena through which the mind is not distressed. What are the two?

There is a kind of pudgala who performs only good deeds, cultivates only wholesome dharmas, and rescues and aids the world; who does not commit evil deeds, do wrongful things, or give rise to defiled thoughts. When his life is about to end, his body does not suffer severe illness, great benefit increases, and he does not undergo extreme torment. When illness occurs, medicines and remedies are available, enabling him to escape suffering.

He does not groan or cry out in pain, but immediately recollects: “From the distant past until now, I have performed only good deeds, cultivated only wholesome qualities, and offered help. I have not committed evil deeds, performed vile acts, or given rise to defilements. Wherever sentient beings perform only good deeds and practice only wholesome qualities, without committing evil deeds, acting wrongfully, or harboring defilements, there shall I proceed and return.

Because I have cultivated these wholesome dharmas, my mind is not distressed; moreover, I have committed no transgressions.” Such freedom of the mind from distress is called the two phenomena through which the mind is not distressed. At that time, the Blessed One, elucidating this meaning, spoke this verse:

There are two phenomena that can cause

The wise person’s mind to rejoice:

Namely, performing only good deeds

And not committing transgressions.

When illness is encountered,

One neither cries out nor grieves.

Whether there is merit or no merit,

One is not burned by sorrow and distress.

The meritorious person, free of transgression,

Is immediately born in a good realm.

There I shall now proceed and return;

This is certain and without difficulty.

Thus have I heard from the Blessed One. Monks, you should know: For your sake, I shall briefly explain two kinds of swift practice. What are the two? The first is pleasant, and the second entails suffering. This means that one who has only pleasure will progress swiftly. One who undertakes ascetic practice will likewise progress swiftly in the practice without difficulty, while all the faculties develop powerfully. Therefore, this is called swift progress through pleasure. Again, one may apply oneself to additional practice with difficulty, while the faculties are all strong and healthy. Therefore, this is called swift progress through suffering. This is a brief explanation of the two kinds of swift practice. At that time, the Blessed One, elucidating this meaning, spoke this verse:

I shall now explain to you

The two kinds of swift practice:

They are pleasure and suffering,

The causes of swift arising.

With no difficulty in applied practice

And with powerful faculties,

Through reverence for the Buddha,

It is called swiftness through pleasure.

With difficulty in applied practice

And with powerful faculties,

Through reverence for the Buddha,

It is called swiftness through ascetic practice.

Thus have I heard from the Blessed One. Monks, you should know: I shall now explain to you two kinds of slow practice. What are the two? The first is pleasant, and the second entails suffering. This means that pleasure may cause progress to be slow, and suffering may also cause progress to be slow. One applies oneself to additional practice without encountering difficulty, yet all the faculties are weak. Therefore, this is called slow progress through pleasure. Again, one applies oneself to additional practice and encounters difficulty, while all the faculties are weak. Therefore, this is called slow progress through suffering. Thus, in brief, are the two kinds of slow practice. At that time, the Blessed One, elucidating this meaning, spoke this verse:

I shall now explain to you

The two kinds of slow progress:

They are pleasure and suffering,

From which slowness arises.

With no difficulty in applied practice

But with feeble faculties,

Through reverence for the Buddha,

It is called slowness through pleasure.

With difficulty in applied practice

And with feeble faculties,

Through reverence for the Buddha,

It is called slowness through suffering.

Thus have I heard from the Blessed One. Monks, you should know that there is a kind of person who, being endowed with two qualities, does not give rise to pure wholesome qualities. If such qualities have already arisen, that person cannot establish them firmly. If they have been established firmly, that person cannot bring them to fulfillment. Such are called pure wholesome qualities. That person creates obstructions, causes harm, and gives rise to sorrow and distress. When the body breaks up and life ends, that person, as though stricken by a grave illness, is reborn in hell and undergoes many kinds of suffering.

What are the two? The first is corrupt morality; the second is wrong view. Because a certain kind of person is endowed with these, they are spoken of as two qualities. That person certainly does not give rise to pure wholesome qualities; if they have already arisen, that person cannot establish them firmly, and so forth, up to the breaking up of the body and the end of life, when that person, as though stricken by a grave illness, is reborn in hell and undergoes many torments. At that time, the Blessed One, penetrating deeply into this meaning, spoke these verses:

If one is endowed with two qualities—

Corrupt morality and wrong view—

That person, having fallen away, cannot

Give rise to pure wholesome qualities.

If they arise, they are not firmly established;

If firmly established, they are not fulfilled.

Toward pure wholesome qualities,

That person causes harm and obstruction.

After reaching the end of life,

There will be regret, sorrow, and distress;

As though falling gravely ill,

That person must descend into hell.

Thus have I heard from the Blessed One. Monks, you should know! If there is a kind of person endowed with two qualities, that person will certainly give rise to pure wholesome qualities.

If they have previously arisen, that person can establish them firmly. If they have previously been firmly established, that person can bring them to fulfillment. Thus, with regard to those pure wholesome qualities, there is no obstruction, no harm, and no arising of sorrow or anxiety.

When the body breaks up and life ends, that person is reborn in a heavenly realm and experiences happiness. What are the two? The first is wholesome morality.

The second is right view. There is a kind of person endowed with these qualities. If pure wholesome qualities have previously arisen, that person can establish them firmly, and so forth, up to the breaking up of the body and the end of life, when that person is reborn among the devas and experiences happiness.

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

If one is endowed with two qualities—

Wholesome morality and right view—

That person ultimately attains purity

And gives rise to pure wholesome qualities.

If they arise, they become firmly established;

Once firmly established, they are fully perfected.

Toward pure wholesome qualities,

That person neither harms nor obstructs them.

When that person reaches death,

There is neither anxiety, sorrow, nor distress;

As though laying down a heavy burden,

That person will be reborn in a heavenly realm.

Thus have I heard from the Blessed One. Monks, you should know! If there is a kind of person endowed with two qualities, at the approach of death that person gives rise to sorrow and distress; when the body breaks up and life ends, that person falls into an evil destiny and is reborn in hell.

What are the two? They are doing and not doing. What is doing?

It means committing evil with the body, speaking evil with the mouth, and thinking evil with the mind. This is called doing. What is not doing?

It means not performing wholesome bodily actions, not speaking good words, and not thinking good thoughts. This is called not doing. Thus, because a certain kind of person is endowed with these, they are spoken of as two qualities.

At the approach of death, that person gives rise to affliction; when the body breaks up and life ends, that person falls into an evil destiny and is reborn in hell. At that time, the Blessed One, penetrating deeply into this meaning, spoke these verses:

All foolish people

Commit the three kinds of evil

And do not perform the three wholesome deeds;

Led onward by karma, they take birth.

When life is exhausted and no more remains,

They will certainly suffer sorrow and distress;

After death they fall into an evil destiny

And are reborn in hell.

Thus have I heard from the Blessed One. Monks, you should know! If there is a kind of person endowed with two qualities, at the end of life that person does not give rise to sorrow or suffering, but ascends to a good destination and is reborn in a heavenly realm.

What are the two? They are doing and not doing. What is doing?

It means performing wholesome bodily actions, speaking good words, and thinking good thoughts. This is called doing. What is not doing?

It means not committing evil with the body, not speaking evil words, and not thinking evil thoughts. This is called not doing. There is also a kind of person endowed with these, and so they are spoken of as two qualities.

At the approach of death, that person gives rise to sorrow and suffering; when the body breaks up and life ends, that person is reborn in a good realm, among the devas. At that time, the Blessed One, penetrating deeply into this meaning, spoke these verses:

All those who possess wisdom

Perform the three kinds of action

And do not commit the three evils,

Thereby being led to a virtuous birth.

When they have reached death,

They will certainly have no sorrow or distress;

They will be reborn in a good destiny,

Reborn in a heavenly realm.

Thus have I heard from the Blessed One. Monks, you should know! There are two kinds of wondrous knowledge.

They are to be cultivated and developed through wisdom, enabling one to attain what has not yet been attained, encounter what has not yet been encountered, realize what has not yet been realized, dispel sorrow, eliminate suffering and distress, attain right principle, attain the deathless nectar, and realize nirvana. What are the two? The first is knowledge of phenomena; the second is knowledge of categories.

When knowledge of phenomena arises, it causes one to be free from error and to possess comprehensive knowledge regarding conditioned phenomena. Once they have been comprehensively known, it gives rise to feeling; afterward, arising through causes and conditions, it gradually increases and develops. When knowledge of categories arises, it enables one to extinguish ignorance in accordance with reality.

Once ignorance has been extinguished, there is no conceptual proliferation. Once there is no conceptual proliferation, there is no investigation. Once there is no investigation, there is no sensual delight.

Once there is no sensual delight, there is no attachment. Once there is no attachment, there is no miserliness. Once there is no miserliness, the many kinds of cutting with knives, harming, quarreling, and mutual contention do not occur.

False speech, divisive speech, and foul speech cause immeasurable evils to arise and become unwholesome qualities. When affected by these unwholesome qualities, one creates karma and causes it not to increase. After experiencing karma that does not increase, all karma is extinguished.

When karma has been completely extinguished, all suffering ceases. When suffering has ceased, the path of birth and death is utterly ended. When this path has ended, one knows for oneself: “My births are exhausted, the holy life has been established, what had to be done has been done, and there will be no further birth.” These are called the two kinds of wondrous knowledge, which enable one to attain what has not yet been attained, approach what has not yet been approached, realize what has not yet been realized, dispel sorrow, eliminate grief and suffering, attain right principle, attain sweetness, and realize nirvana.

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

There are two kinds of wondrous knowledge

That should be cultivated and brought forth;

They enable attainment of what has not been attained:

Knowledge of phenomena and knowledge of categories.

When knowledge of phenomena arises,

Conditioned existence is comprehensively known;

It causes what follows to occur,

While causes neither arise nor increase.

When knowledge of categories arises,

Ignorance is extinguished;

Through the transformation brought about by this Dharma,

There is no more revolving through birth and death.

One knows for oneself: “My births are exhausted,

And the holy life has been established;

What had to be done has been done,

And there will be no further birth.”

Thus have I heard from the Blessed One. Bhikkhus, you should know that there are two kinds of wondrous knowledge. They should be rightly investigated, properly weighed, and carefully examined. They enable one to attain what has not yet been attained, encounter what has not yet been encountered, realize what has not yet been realized, dispel sorrow, extinguish anguish, establish right principle, experience the sweet savor, and realize nirvana. What are the two? They are worldly knowledge and supramundane knowledge.

Worldly knowledge means clearly knowing the form skandha: “This is the form skandha.” The same applies to the skandhas of feeling, perception, formations, and consciousness. Regarding the earth dhatu, one clearly knows: “This is the earth dhatu.” The same applies to the water, fire, air, space, and consciousness dhatus. Regarding the eye dhatu, one clearly sees and knows: “This is the eye dhatu.” The same applies to the form dhatu through the eye-consciousness dhatu.

Regarding the ear dhatu, one clearly knows: “This is the ear dhatu.” The same applies to the sound dhatu through the ear-consciousness dhatu. Regarding the nose dhatu, one clearly knows: “This is the nose dhatu.” The same applies to the odor dhatu through the nose-consciousness dhatu. Regarding the tongue dhatu, one clearly sees and knows: “This is the tongue dhatu.” The same applies to the taste dhatu through the tongue-consciousness dhatu.

Regarding the body dhatu, one clearly sees and knows: “This is the body dhatu.” The same applies to the tangible-object dhatu through the body-consciousness dhatu. Regarding the mind dhatu, one clearly knows: “This is the mind dhatu.” The same applies to the mental-object dhatu through the mind-consciousness dhatu.

Regarding such conventional phenomena, in each and every case one should know them accordingly. Having fully known them through seeing, hearing, thinking, examining, and understanding, one knows the designations employed by the world and by the noble disciples. Of this worldly knowledge it is said that it should be rightly investigated, properly weighed, and carefully examined.

This is worldly knowledge. When cultivated, can it cause beings subject to birth to become removed from birth? Can it cause beings subject to aging to escape aging?

The same question applies to illness and death, sorrow, lamentation, anxiety, suffering, and insecurity. Having examined it, one should further understand this clearly: worldly knowledge, when cultivated, does not cause beings subject to birth to become removed from birth. It does not cause beings subject to aging to escape aging.

The same applies to those subject to illness, death, sorrow, lamentation, anxiety, suffering, and insecurity.

Why is this? Because this is worldly knowledge. It is not the Dharma of the noble ones.

It cannot bring escape, does not delight in nirvana, cannot lead one away from the courses of existence, cannot bring detachment, cannot bring cessation, cannot bring tranquility, is not right wisdom, is not perfect enlightenment, and does not lead to nirvana. It is subject to birth; it is subject to the experience of aging, illness, death, sorrow, lamentation, anxiety, suffering, and insecurity. This is called investigating, weighing, and carefully examining worldly phenomena as a source of fear.

In regard to supramundane phenomena, however, there is peace. One does not grasp the fear arising from the worldly; and because one does not grasp, craving does not arise. Therefore, one inwardly realizes ultimate nirvana.

Having realized nirvana, one knows for oneself: “My birth is exhausted, the holy life has been established, and there will be no further existence.” Therefore, this is called worldly knowledge, which should be rightly investigated, properly weighed, and carefully examined.

Supramundane knowledge means clearly knowing all skandhas, dhatus, and ayatanas: “These phenomena have the nature of impermanence, suffering, illness, sorrow, distress, affliction, harm, fear, burning, decay, cessation, calamity, adversity, sickness, hollowness, falsity, emptiness, delusion, non-self, and unreliability.” Thus, one knows these characteristics as they truly are, clearly seeing, hearing, directly observing, and awakening to them. Having fully comprehended them everywhere, this is called supramundane knowledge. Regarding this, the noble disciples speak of supramundane knowledge as that which should be rightly investigated, properly weighed in accordance with truth, and carefully examined.

When this supramundane knowledge is rightly cultivated, it causes beings subject to birth to become removed from birth and attain the unborn. It causes beings subject to aging to become removed from aging and attain the ageless. The same applies to those subject to illness, death, sorrow, lamentation, anxiety, suffering, and insecurity. Having examined it, one clearly understands that when supramundane knowledge is cultivated, it certainly causes beings subject to birth to become removed from birth. It certainly causes beings subject to aging to escape aging. The same applies to those subject to illness, death, sorrow, lamentation, anxiety, suffering, and insecurity.

Therefore, this is supramundane knowledge. It is also the Dharma of the noble ones and has the power to bring escape. It is the joy of nirvana, leads one away from the courses of existence, and can bring everlasting detachment. It can bring everlasting cessation and everlasting tranquility. It is true wisdom. It is perfect enlightenment. It can realize nirvana, so that one is no longer born, no longer ages, no longer falls ill, no longer dies, no longer sorrows, no longer laments, no longer worries, no longer suffers, and is no longer insecure.

This is called investigation and weighing. When one examines supramundane phenomena deeply, a perception of preciousness arises. Regarding worldly phenomena, a perception of inferiority arises, while regarding supramundane phenomena, a perception of precious treasure arises.

Joy will then arise. When joy has arisen, the mind becomes gladdened. When the mind is gladdened, the body becomes tranquil.

When the body is tranquil, one experiences bliss. When there is bliss, the mind becomes concentrated. When the mind is concentrated, one can see true knowledge.

Having seen true knowledge, one enters deeply into disenchantment. Having become disenchanted, one can rightly become dispassionate. Having rightly become dispassionate, one can attain liberation.

Having attained liberation, one immediately knows for oneself: “My birth is exhausted, the holy life has been established, what had to be done has been done, and I shall assume no further body.” Therefore, this is called supramundane knowledge, which should be rightly investigated, properly weighed, and carefully examined. Such are the two kinds of wondrous knowledge.

They should be rightly investigated, properly weighed, and carefully examined, enabling one to attain what has not yet been attained, encounter what has not yet been encountered, realize what has not yet been realized, dispel sorrow, extinguish anguish, establish right principle, obtain the deathless nectar, and realize nirvana. At that time, the Blessed One, deeply contemplating this meaning, spoke these verses:

There are two kinds of wondrous knowledge;

The wise investigate them well:

The worldly and the supramundane,

Which can bring all suffering to an end.

When contemplating worldly knowledge,

A perception of fear arises;

Grasping neither emptiness nor existence,

One turns onward toward nirvana.

Contemplate supramundane knowledge,

And a perception of preciousness arises;

From this, joy is born,

Causing the body to become tranquil.

Tranquil, one then becomes blissful;

Blissful, the mind grows calm.

Because the mind has become calm,

It causes awakening to arise.

Awakened, one beholds the true principle

And leaves far behind every net of doubt.

Two faculties and two afflictions,

Two ranks together with two realms,

Two things—done and not done—

Two knowledges and two kinds.

Thus have I heard from the Blessed One. Monks, you should know: If a monk goes forth because he wishes to feign madness among sentient beings, seeking fame, material gain, or reverence, then he is not genuine in living the holy life under the Tathagata. If a monk goes forth for the sake of knowledge and swift realization, then he is genuine in living the holy life under the Tathagata.

Why is this? Monks, it is for the sake of knowledge and swift realization that he goes forth, so that he may truly penetrate and understand, truly comprehend what ought to be comprehended, truly and fully know what ought to be known, truly abandon what ought to be abandoned, cultivate what ought to be cultivated, and realize what ought to be realized. Thus he is able truly to abandon, cultivate, and realize.

He then clearly knows: “Birth is ended for me, the holy life has been established, what had to be done has been done, and there will be no further existence.” Thus it is said that he goes forth for knowledge and full comprehension; therefore, he is called genuine in living the holy life under the Tathagata. At that time, the Blessed One, having penetrated deeply into this meaning, spoke these verses:

To feign madness, seeking fame,

Material gain, and reverence—

This is not cultivating the holy life;

Such going forth is not genuine.

For the sake of right understanding,

Swiftly realizing the supreme meaning—

This is the true holy life,

A going forth that is not false.

Thus have I heard from the Blessed One. Monks, you should know: If a monk goes forth because he wishes to feign delusion among sentient beings, seeking fame, material gain, and reverence, then he is called one who is not genuine in living the holy life under the Tathagata. If a monk goes forth for the sake of restraint and abandonment, then he is called one who is genuine in living the holy life under the Tathagata.

Why is this? Monks, it is because he goes forth for the sake of restraint and right abandonment. Having gone forth, he truly guards the six sense faculties, does not violate the precepts, and swiftly realizes the supreme matter; having abandoned falsehood, he becomes upright.

Thus he is said truly to guard the six sense faculties, not to violate the precepts, and to realize right faith. He truly abandons what ought to be abandoned, cultivates what ought to be cultivated, and realizes what ought to be realized. This is genuineness.

Having abandoned, cultivated, and realized, he gains clear knowledge: “Birth is ended for me, the holy life has been established, what had to be done has been done, and there will be no further embodiment.” Thus, because he goes forth for the sake of restraint and right abandonment, he is called genuine in living the holy life under the Tathagata. At that time, the Blessed One, having penetrated deeply into this meaning, spoke these verses:

To feign delusion, seeking fame,

Material gain, and reverence—

This is not cultivating the holy life;

Such going forth is false.

Because one well maintains restraint

And soon realizes the unsurpassed meaning,

This is called the true holy life,

A going forth that is not false.

Thus have I heard from the Blessed One. Monks, you should know: If a monk goes forth because he wishes to feign intoxication among sentient beings, seeking fame, material gain, and reverence, then he is called one who is not genuine in living the holy life under the Tathagata. If a monk goes forth seeking disenchantment and dispassion, then he is genuine in living the holy life under the Tathagata.

Why is this? Monks, because he has become disenchanted and dispassionate, he goes forth and is thus said truly to possess disenchantment and dispassion. Having attained dispassion, he gains liberation.

Having been liberated, he gains clear knowledge: “Birth is ended for me, the holy life has been fulfilled, what had to be done has been done, and there will be no further embodiment.” Thus, one who goes forth for the sake of disenchantment and dispassion is called genuine in cultivating the holy life under the Tathagata. At that time, the Blessed One, having penetrated deeply into this meaning, spoke these verses:

To practice deception, seeking fame,

Material gain, and reverence—

This is not cultivating the holy life;

Such going forth is false.

For the sake of disenchantment and dispassion,

Swiftly realizing the unsurpassed meaning—

This is the true holy life,

A going forth that is not false.

Thus have I heard from the Blessed One. Monks, you should know: All Tathagatas, Worthy Ones, Perfectly Awakened Ones, have taught Dharma methods which, stated briefly, are of two kinds. What are the two?

The first is complete reliance upon evil; the second is to rely upon the Tathagata, the Perfectly Awakened One, and to abandon every evil. Briefly stated, these are the two Dharma methods. Why is this?

Practitioners, with regard to evil dharmas, you should know that disenchantment arises from recognizing them. When disenchantment has arisen, dispassion can arise. When dispassion has arisen, liberation is attained, and one clearly knows for oneself: “Birth is ended for me, the holy life has been established, what had to be done has been done, and there will be no further embodiment.” Thus the practitioner becomes free from craving and fetters and, without distortion, contemplates suffering through to its final end.

At that time, the Blessed One, having penetrated deeply into this meaning, spoke these verses:

You should know that all Tathagatas,

All those who are perfectly awakened,

Cherishing compassion for sentient beings,

Teach two kinds of Dharma methods,

So that evildoers may understand,

Become disenchanted and dispassionate,

Their minds liberated and free,

And fully comprehend the end of suffering.

Thus have I heard from the Blessed One. Monks, you should know: There are two kinds of practices which, when cultivated and repeatedly developed, can eliminate two dharmas. What are the two?

When cultivated and repeatedly developed, these two practices can eliminate two dharmas. They are contemplation of impurity and contemplation of loving-kindness, which can eliminate sensual desire and hatred. Why is this?

All craving of the past, present, and future arises and takes form through intentional contemplation. All hatred of the past, present, and future arises and takes form through fearful intentional contemplation. The abandonment of sensual desire in the present and future is accomplished entirely through intentionally cultivating contemplation of impurity.

The abandonment of hatred in the present and future is accomplished entirely through intentionally cultivating contemplation of loving-kindness. If contemplation of impurity is cultivated and practiced diligently, one will certainly abandon all sensual desire. If contemplation of loving-kindness is cultivated and practiced continuously, one will certainly eliminate all hatred.

Those who wish definitely to eliminate sensual desire should diligently cultivate contemplation of impurity. Those who wish definitely to eliminate hatred should diligently cultivate contemplation of loving-kindness. By cultivating contemplation of impurity, sensual desire does not arise; by cultivating contemplation of loving-kindness, hatred does not arise.

These are called the two kinds of practices which, when cultivated and diligently applied, can eliminate two dharmas. At that time, the Blessed One, having penetrated deeply into this meaning, spoke these verses:

Cultivate and ever continue cultivating;

Two practices eliminate two dharmas:

Contemplation of impurity and loving-kindness

Eliminate sensual desire and hatred.

Therefore, those who possess wisdom

Should contemplate them for their benefit and welfare;

Cultivating impurity and loving-kindness,

They eliminate sensual desire and hatred.

Thus have I heard from the Blessed One. Monks, you should know that, briefly stated, there are two kinds in the realm of nirvana. What are these two? The first is nirvana with a remainder of dependence; the second is nirvana without a remainder of dependence.

Why is it called nirvana with a remainder of dependence? Monks who have attained arhatship have exhausted all outflows, established the holy life, accomplished what had to be done, relinquished what had to be relinquished, and personally realized what had to be realized. What had to be extinguished has been brought to an end.

What is true and right has been fully disclosed. Their wholesome minds are liberated, and they possess wisdom. With past practice as the condition, their faculties remain keen, their lives continue, and their faculties are mature.

Although they encounter many kinds of pleasing mental objects, they are able to relinquish them all and never become attached. Their minds are never besieged by affection or anger. They are entirely free from the bonds of delusion and craving.

If, depending upon form, they seek to see, they merely behold forms without giving rise to greed or anger. The eye faculty alone perceives agreeable and disagreeable colors; therefore, they neither lust after them nor become angry. Why is this? Because all the bonds of delusion and craving have been severed.

Depending upon hearing, if they seek to hear, the ear merely hears sounds without giving rise to greed, anger, or delusion. The ear alone hears what is agreeable or disagreeable; therefore, they neither lust after it nor give rise to anger or delusion. Why is this? Because all the bonds of delusion and craving have been severed.

Depending upon fragrance, if they seek to perceive scents, the nose merely smells fragrances without giving rise to greed, anger, or delusion. The nose alone knows whether a scent is agreeable or disagreeable; they neither give rise to lust nor to anger or delusion. Why is this? Because all the bonds of delusion and craving have already been severed.

Depending upon flavors, if they seek to discern saltiness or blandness, the tongue faculty merely encounters flavors without giving rise to greed, anger, or delusion. Only the tongue can know whether a flavor is agreeable or disagreeable, yet they neither lust after it nor give rise to anger or delusion. Why is this? Because all the bonds of delusion and craving have been cast aside.

Depending upon contacts, if they seek sensation, the body merely encounters contact without giving rise to greed, anger, or delusion. Only the body can experience what is agreeable or disagreeable, yet they neither lust after it nor give rise to anger or delusion. Why is this? Because all the bonds of craving and delusion have been severed.

Depending upon dharmas, if they seek understanding, only the mind knows dharmas without giving rise to greed, anger, or delusion. Free from all desires, they attain the ultimate quiescence of nirvana.

Contemplate it thus: Blessed One, does fear exist within the alaya consciousness? Or does the bondage of the view of annihilation cause the fruits of karma not to be lost? When the true Dharma is taught, what is seen causes vision to broaden. Inwardly, the wise realize the true remedy for the whole world. That is, they are able to eradicate arrogance and the craving that harms the alaya, eliminate the lesser paths, realize true nature, and become free from all desires. They attain the ultimate quiescence of nirvana.

This is called the wisdom-eye, which is able to examine rightly. This is also called the two kinds found among gods and humans: one kind is feeble, and one kind is powerful. Those possessing the wisdom-eye are able to examine rightly.

At that time, the Blessed One, deeply contemplating this meaning, spoke these verses:

Through two kinds of bondage,

Both gods and humans are affected:

One kind is feeble,

And one kind is powerful.

Disciples possessing the wisdom-eye

Are able to contemplate things as they truly are;

They can eliminate conceit and become detached,

Ultimately attaining nirvana.

They further understand things as they truly are;

The Buddha again teaches the true Dharma,

Able to sever the views of annihilation and eternalism,

And exhaust the two kinds of craving without remainder.

The dragon king possessing the wisdom-eye

Can send rain everywhere,

Extinguishing every kind of affliction

And bringing coolness and refreshment.

The Scripture of Past Events — Scroll Three