本事經

Fascicle Four

The Second Chapter: The Dharma

Part Two

Thus have I heard from the Blessed One. Monks, you should know: If a monk reduces sleep and maintains right mindfulness, his mind will constantly abide in a peaceful state. With regard to wholesome dharmas, he contemplates what is good and cultivates right mindfulness. Thus, monks, one who reduces sleep, maintains right mindfulness, and whose mind constantly delights in a purified state, seeing and hearing wholesome teachings among wholesome dharmas and cultivating them rightly, will attain one of two fruits according to his realization: either, in this present life, he realizes nirvana with remainder, or he attains the fruit of non-returning. At that time, the Blessed One, wishing to elucidate this meaning, spoke these verses:

Awakened, one can hear the Dharma;

Through cultivation, one attains the supreme fruit.

Those submerged in sleep

Possess nothing whatsoever.

One who reduces sleep,

Endowed with right mindfulness and clear comprehension,

Whose mind is always secure,

Ever dwells peacefully in purity.

From those wholesome dharmas,

Knowing the proper time, one cultivates,

And reaches the transcendent ultimate,

Beyond the sufferings of birth, aging, sickness, and death.

Therefore, one should cultivate diligently,

Reducing the practice of sleep,

Always contemplating quiescence;

One will undoubtedly attain one of two fruits:

Either severing the lower fetters,

One realizes the fruit of non-returning,

Or severing the higher portion,

One crosses beyond birth, aging, sickness, and death.

Thus have I heard from the Blessed One. Monks, you should know: If a monk dwells in seclusion, always remaining in a quiet place and devoting himself to meditative concentration, never departing from meditative absorption, perfecting luminous and pure vipasyana (insight), guarding his own mind so that it does not become distracted, and relying upon wholesome dharmas to cultivate freedom from defilement—then, monks, of those two fruits, I declare that he will certainly realize one. That is, in the present life he will either realize the fruit of nirvana with remainder or the fruit of non-returning. At that time, the Blessed One, wishing to elucidate this meaning, spoke these verses:

Delighting in solitude, dwelling peacefully,

Endowed with right mindfulness and clear comprehension,

One’s mind abides happily and securely,

Free from false discrimination.

One skillfully guards one’s own mind,

Leaving far behind the veil of ignorance

And all afflictions of sensual desire;

Without sorrow or regret, one returns to truth.

This mind can become tranquil,

Filled with right mindfulness and meditative absorption;

Not clinging to existence, it is liberated

And can bring all forms of craving to an end.

Always delighting in heedfulness,

And seeing danger in heedlessness,

One can abandon all views

And swiftly realize nirvana.

Thus have I heard from the Blessed One. Monks, you should know: If a monk is without shame and without moral dread, he will certainly be unable to penetrate, unable to understand, unable to realize the fruit, and unable to reach nirvana; nor will he be able to realize unsurpassed bliss. If a monk possesses shame and moral dread, he will certainly be able to penetrate, to understand, to realize the fruit, and to realize nirvana; he will also be able to realize the ultimate, unsurpassed bliss. At that time, the Blessed One, wishing to elucidate this meaning, spoke these verses:

One without shame or moral dread,

Lazy and lacking diligence,

Much afflicted by sloth and sleep,

Remains far from the final goal.

One who has shame and moral dread,

And is ever free from heedlessness,

Delights peacefully in meditative concentration

And reaches unmoving nirvana.

That person severs all bonds,

Together with birth, aging, sickness, and death;

Swiftly realizing the fruit of liberation,

One attains immeasurable bliss.

Thus have I heard from the Blessed One. Monks, you should know: For those who have gone forth, there are, briefly stated, two kinds of practices that should be undertaken. If they can practice them correctly, they will attain what they have not attained, encounter what they have not encountered, and realize what they have not realized. They will dispel sorrow and lamentation, eliminate grief and distress, come into contact with truth, attain the deathless nectar, and realize nirvana. What are the two? The first is meditative absorption; the second is being well learned through hearing.

What is meditative absorption? Monks, it means that, secluded from sensual desires and unwholesome dharmas, with examination and investigation, and with the joy and bliss born of seclusion, one dwells in complete attainment. This is the foundational meditative absorption. When examination and investigation cease, inward joy arises; with examination and investigation stilled, and without their arising, one dwells peacefully in complete attainment of joy and bliss.

The second meditative absorption is dwelling apart from joy, maintaining equanimity, right mindfulness, and clear comprehension, experiencing bliss with the body. Concerning this, it is said that one has equanimity and mindfulness, abides in bliss, and dwells peacefully in complete attainment.

The third meditative absorption is the cessation of suffering and pleasure, with grief and joy having previously ceased. Neither suffering nor pleasure remains; mindfulness is purified by equanimity, and one dwells peacefully in complete attainment.

The fourth meditative absorption—what is being well learned through hearing? Monks, it means relying upon the Buddha’s teachings, hearing and understanding their beginning, middle, and end, and clearly comprehending their wording and meaning, which are pure and complete in the Dharma and the holy life. Accordingly, one recites the teachings that accord with the sutras, such as the Gathas, the Inspired Utterances, Accounts of Past Events, Birth Stories, and continuing through the Extensive Teachings and Marvelous Events. Relying upon them, one receives, retains, reads, recites, hears, and studies them until becoming thoroughly proficient, and then proclaims and explains them. This is called being well learned through hearing.

Thus, for those who have gone forth, these are, briefly stated, the two kinds of practices. If they can perform them correctly, they will attain what they have not attained, encounter what they have not encountered, and realize what they have not realized. They will dispel sorrow and lamentation, eliminate grief and suffering, encounter truth as it really is, attain the deathless nectar, and realize nirvana. At that time, the Blessed One, wishing to elucidate this meaning, spoke these verses:

For those who have gone forth, there are two kinds;

Those wishing to practice rightly

Should dwell in peace and be well learned through hearing;

Before long, they will realize nirvana.

Tranquility is the root of wisdom,

And wisdom arises from tranquility.

Possessing tranquility and possessing wisdom,

Before long, one will realize nirvana.

Even a hundred thousand mute members of the Sangha,

Without wisdom and without meditative absorption,

Though they expound the sutras for a hundred thousand years,

Will not realize even a single nirvana.

I exhort the wise to cultivate,

Delighting in hearing the Dharma of liberation;

Mindfulness will bring every benefit,

And one can swiftly realize nirvana.

Thus have I heard from the Blessed One. Monks, you should know: There are two kinds of seeking, and no third. What are the two? They are noble seeking and ignoble seeking.

What is called ignoble seeking? It means that one who is subject to aging seeks what is subject to aging; one who is already subject to sickness seeks what is subject to sickness; one who is already subject to death seeks what is subject to death; one who is already subject to sorrow seeks what is subject to sorrow; and one who is already subject to defilement goes in search of what is subject to defilement.

What is subject to aging? Wives and children, male and female servants, attendants, elephants, horses, cattle, goats, chickens, pigs, houses, gold, silver, wealth, and so forth are all said to be subject to aging. They are subject to aging because these kinds of sentient beings and possessions are rooted in the suffering of birth and death. Ordinary beings are born, depend upon them for their existence, and become defiled by craving and attached to them. For this reason, they cannot be liberated from birth and death; hence these things are called subject to aging.

What is subject to sickness? Wives and children, male and female servants, attendants, and, in full, the many kinds mentioned above, because they cannot bring liberation from birth and death, are called things subject to sickness.

What is subject to death? Wives and children, male and female servants, attendants, and, in full, the many kinds mentioned above, because they cannot bring liberation from birth and death, are called things subject to death.

What is subject to sorrow? Wives and children, male and female servants, attendants, and, in full, all the kinds mentioned above, because they cannot bring liberation from birth and death, are called things subject to sorrow.

What is subject to defilement? Wives and children, male and female servants, attendants, elephants, horses, cattle, goats, chickens, pigs, houses, money, and wealth are called things subject to defilement. This is what is meant by things subject to defilement.

Sentient beings are rooted in the suffering of birth and death. Foolish people are born, depend upon these things, and become defiled by craving and attached to them. Consequently, they cannot attain liberation from birth and death; hence these things are called subject to defilement.

If one relies upon these things and seeks pleasure through craving, it should be known that one is not seeking the noble practice. Such seeking is never commended or praised by the Tathagata. He constantly exhorts people only to understand it and abandon it.

What is the cause and condition of the ignoble quest, which the Tathagata never praises or commends, but only admonishes one to abandon and leave far behind? It is because this quest is not the Dharma of the noble ones; it cannot lead to deliverance, delight in nirvana, disenchantment, detachment, cessation, peace, wisdom, perfect awakening, or the realization of nirvana. Therefore, this quest can lead all sentient beings into birth, aging, sickness, death, sorrow, lamentation, grief, anguish, and distress. Thus, it is called the ignoble quest. The Tathagata never praises or commends it, but only admonishes beings to recognize and abandon it.

What is called the noble quest? There is one who, being subject to aging, can know for oneself: “I am subject to aging.” Knowing aging as it truly is, one seeks the ultimate, ageless, unsurpassed bliss of nirvana. Likewise, being subject to sickness, one can know: “I am subject to sickness.” Knowing sickness as it truly is, one seeks the ultimate, sickness-free, unsurpassed nirvana.

Likewise, being subject to death, one can know: “I must die.” Knowing death as it truly is, one seeks the ultimate, deathless, unsurpassed bliss of nirvana. Likewise, being subject to sorrow, one can know: “I am subject to sorrow.” Knowing sorrow as it truly is, one seeks the ultimate, sorrowless, unsurpassed bliss of nirvana. Likewise, being subject to defilement, one can know: “I am subject to defilement.” Knowing defilement as it truly is, one seeks the ultimate, undefiled, unsurpassed bliss of nirvana.

This is called the noble quest. Such a quest is praised and commended by all Tathagatas.

What is the cause and condition of the noble quest, which all Tathagatas praise and commend? It is because this quest is called the Dharma of the noble ones. It can lead to final deliverance and delight in nirvana; it can lead to disenchantment and detachment, cessation and purification, the attainment of wisdom, the realization of perfect, complete awakening, and the realization of nirvana.

Because this quest enables one to transcend all birth, aging, sickness, death, sorrow, lamentation, grief, and the suffering of existence, and to be free from afflictions, it is therefore the noble quest. All Tathagatas praise and commend it. Thus, these are called the two kinds of quest; there is no third.

You should understand this accordingly. How, then, should I abandon the ignoble quest? I should undertake the noble quest in this way.

Bhikkhus, you should understand it thus. Thereupon, the Blessed One, penetrating deeply into this meaning, spoke these verses:

All kinds of sentient beings

Engage in two kinds of quest;

There is no third kind:

The noble and the ignoble.

Not understanding aging, sickness, and death,

Nor sorrow and defiling states,

Yet seeking further objects of craving—

This is called the ignoble quest.

It rapidly increases suffering,

And is far removed from deliverance;

From birth, one is born yet again,

Whether in a higher or a lower realm.

Knowing aging, sickness, and death,

And the passing of sorrow and defiling states,

One seeks the state of seclusion—

This is called the noble quest.

It gradually diminishes suffering,

And in time realizes nirvana,

Ever blissful, peaceful, and cool,

Forever freed from every fear.

As for the ignoble quest,

The Buddhas always admonish against it;

It is the root of birth and death,

Which the wise forever abandon.

This indeed is the noble quest,

Ever praised by all the Buddhas;

It leads to the joy of nirvana—

Therefore, the wise diligently cultivate it.

Penetrating deeply into the preceding meaning, the Uddana says:

Through comprehending moral restraint,

Knowing detachment, not dwelling in impurity,

Passing into awakening and abiding in peace,

The mind relies upon the quest.

Thus have I heard from the Blessed One. Bhikkhus, you should know: Briefly stated, there are two qualities of self-purification that can safeguard the world. What are the two?

They are moral shame and moral dread. If beings did not rely upon these two, the qualities of self-purification could not be established. All sentient beings in the world would become defiled and confused, like cattle, goats, chickens, pigs, dogs, and so forth.

They would not recognize mother or father, elder or younger siblings, preceptors, teachers, masters, or venerable monks. Because there are these two qualities of self-purification, one should escape the defilement of worldly sentient beings and not be like chickens, goats, cattle, pigs, dogs, and so forth. One should recognize mother and father, elder and younger siblings, preceptors, teachers, masters, venerable monks, and so forth.

Therefore, you should know how I have perfected these two supreme qualities.

The first is moral shame, a quality of self-purification. Bhikkhus, you should understand it thus. Thereupon, the Blessed One, penetrating deeply into this meaning, spoke these verses:

Two qualities of self-purification

Can safeguard the world,

Keeping gods and humans from ruin:

They are moral shame and moral dread.

If these two did not exist,

None would distinguish high from low;

Defiled, they would resemble cattle and goats,

Chickens, pigs, dogs, and the rest.

Because these two qualities exist,

One can clearly discern high and low,

And not resemble cattle and goats

In committing defiled deeds.

Those who possess understanding

Perfect these two qualities,

Forever safeguarding gods and humans;

At death, they do not fall into the three evil destinies.

Thus have I heard from the Blessed One. Bhikkhus, you should know: Before the Tathagata, the Worthy One, the Perfectly Awakened One, attained Buddhahood, while still at the stage of a bodhisattva, he for the most part abided in thoughts of non-harming and dwelt in absolute happiness. Because he thus abided in thoughts of non-harming and dwelt in absolute happiness, this was called the first principal mode of thought. By abiding and cultivating in this way, he caused no harm to sentient beings. Through this mode of thought, he realized the immeasurable and perfectly fulfilled Brahma-abidings.

Second, while the Tathagata was still at the stage of a bodhisattva, he for the most part abided in thoughts of seclusion, living in happiness and joy. Because he thus continually abided in thoughts of seclusion and lived in happiness and joy, this was called the second principal mode of thought. By abiding and cultivating in this way, he could abandon unwholesome states. Through this mode of thought, he realized the wholesome roots and fully perfected the supreme path.

At that time, I abided in these two kinds of thought and strove diligently and vigorously, even until all my flesh and blood dried up and congealed, leaving only skin, sinews, and bones. Yet I did not become heedless. So long as what had not been known, seen, attained, understood, or realized remained to be known, seen, attained, understood, and realized, I did not give rise to indolence in the meantime.

I strove diligently and vigorously without ever retreating. Through such diligence, such energetic striving, and such freedom from indolence, I realized immeasurable perfect awakening, swiftly realized the unsurpassed, peaceful, and cool nirvana, and quickly attained unsurpassed omniscient knowledge and vision. Therefore, you should know how I abided: I abided in thoughts of non-harming and constantly dwelt in happiness; I chiefly abided in thoughts of seclusion, joy, and peace.

Bhikkhus, you should train in this way. Thereupon, the Blessed One, penetrating deeply into this meaning, spoke these verses:

When the Buddha was still a bodhisattva,

He constantly abided in two qualities:

Non-harming and seclusion,

Joyfulness and a peaceful mind.

Not harming sentient beings,

He cultivated loving-kindness, compassion, sympathetic joy, and equanimity;

He realized the immeasurable Brahma-abidings,

Perfect and free from obstruction.

He abandoned unwholesome states

And all afflictions;

He realized the wholesome roots

And fully perfected the excellent path.

Ever diligent and courageous,

He abided without heedlessness;

He realized immeasurable bodhi

And the peaceful, cool nirvana.

Thus have I heard from the Blessed One. Monks, you should know! Brahmins, elders, householders, kshatriyas, and others have done much for you; that is, they have given you such things as clothing, food and drink, bedding, medicine for the sick, lodgings, and requisites.

Monks, you should know! They have done much. You, in turn, should expound the true Dharma for their sake—good in the beginning, good in the middle, and good in the end, clear in wording and meaning, wholly complete, and revealing the pure practice of the Dharma.

This can bring liberation from birth, aging, sickness, death, sorrow, lamentation, grief, and anguish. For their sake, you should employ the boat of Dharma, turn the wheel of Dharma, and, relying upon the Tathagata’s teaching, exhort them to cultivate the holy life so that they may soon reach unsurpassed nirvana. At that time, the Blessed One, deeply contemplating this meaning, spoke these verses:

Those gone forth and householders

Live in mutual dependence;

Through the teaching given to both,

They soon attain nirvana’s bliss.

Those gone forth rely on laypeople

To obtain lawful requisites;

Laypeople rely on those gone forth

For the wondrous true Dharma.

The two communities depend on each other

And enjoy the joys of gods and humans;

They cross beyond birth, aging, sickness, and death

And reach the coolness of nirvana.

Thus have I heard from the Blessed One. Monks, you should know! Relying upon the precepts, one can cultivate two dharmas.

What are these two? They are shamatha and vipashyana. A practitioner relies upon the precepts to cultivate shamatha (calm abiding).

By cultivating cessation, one brings the mind to fulfillment; for the sake of all matters, one cultivates this mind. One cultivates the mind in order to eliminate sensual desire. In this manner, practitioners all rely upon the precepts and diligently cultivate vipashyana (insight).

Having thus cultivated contemplation, they bring wisdom to fulfillment. Therefore, contemplation should be cultivated in order to possess wisdom. One cultivates wisdom in this way in order to eliminate delusion.

The defilement of craving stains the mind and prevents liberation; the defilement of delusion stains wisdom and prevents illumination. If one becomes free from sensual desire, the mind is well liberated. If one becomes free from delusion, wisdom is well liberated.

If one relies upon these two kinds of liberation, one can attain, encounter, and realize right knowledge and vision. I call this the mind well liberated and wisdom well liberated—the supreme cultivation encountered by a true person. My disciples!

Such are those who realize the path through liberation of mind. If this matter is disparaged, many kinds of intolerance and disbelief will arise from that condition and cause the mind to be impaired. Why is this?

Because one can see the faults of those who are blameworthy, yet this causes them no harm. Noble disciples! One whose mind is rightly liberated in this way will be praised with fine words, reverently honored, venerated, and given offerings; yet these conditions will not give rise to any kind of elation or self-praise within that wholesome mind.

Why is this? Because one clearly sees the goodness for which the praise is given. Those who do so possess merit; it is not fruitless.

If one is thus, one is said to have attained equanimity in the world, being free from anxiety and fear, peaceful, secure, and at ease. Therefore, you should understand this clearly. Why do I now cultivate calm abiding and insight upon the foundation of the precepts?

Monks, you should understand and train in this way. At that time, the Blessed One, deeply contemplating this meaning, spoke these verses:

Relying upon the moral discipline,

Cultivate blameless calm and insight;

They will surely support the faculties and mind

In realizing the deathless nirvana.

Cultivating calm makes the mind disciplined;

A disciplined mind is free from sensual desire.

Free from desire, one realizes liberation;

Realizing liberation, the mind is equanimous.

Cultivating insight makes wisdom bright;

Bright wisdom dispels delusion’s darkness.

Dispelling darkness, one realizes liberation;

Liberated, the mind is equanimous.

Therefore, you monks,

Be diligent and do not be heedless;

Always rely upon the precepts

And cultivate blameless calm and insight.

Thus have I heard from the Blessed One. Monks, you should know! Training has supreme benefit; one relies upon the Tathagata to cultivate the holy life, with wisdom as the foremost, liberation as the firm essence, and mindfulness as the most important.

If one accomplishes the supreme benefit of training and relies upon the Tathagata to cultivate the holy life, with wisdom foremost, liberation firm, and mindfulness most important, then ultimately one will not allow this mind to be defiled by attachment to flavors, beautiful forms, or craving. Nor will one allow this mind to become attached and defiled by craving for tastes, sounds, fragrances, tangible objects, or dharmas.

When the mind is no longer bound by craving and attachment, consciousness will not cling to forms, nor will consciousness cling to sounds, fragrances, tastes, tangible objects, or dharmas.

Of two fruits, one will accordingly be realized: either, in this very life, one realizes parinirvana with remainder, or one attains the fruit of non-returning. At that time, the Blessed One, deeply contemplating this meaning, spoke these verses:

One who gains the supreme benefit of training

Relies upon the Buddha to cultivate the holy life;

Wisdom is the foremost guide,

And liberation releases one from prison.

Mindfulness is also most important;

Of two fruits, one is accordingly realized:

Nirvana in this very life,

Or else the fruit of non-returning.

Because wisdom leads the way,

Craving does not adhere to this mind;

It is not conditioned by form,

Nor perpetuated within consciousness.

Fully delighting in the supreme benefit,

One gives rise to excellent concentration and wisdom,

Ends birth, aging, and death,

And realizes the state with remainder.

Therefore, you monks,

Must diligently cultivate morality and concentration,

Giving rise to wondrous retention and wisdom,

And ending birth, aging, sickness, and death.

Within my Dharma and discipline,

If one is habitually heedless,

Concentration is lost and Mara’s armies appear,

Causing every kind of suffering.

Thus have I heard from the Blessed One. Monks, you should know! All that is corrupt and devoid of wholesome dharmas throughout the world is rooted entirely in ignorance.

Led by ignorance, such things arise and grow; shamelessness then follows in support, causing decline and harm. Why is this? In all states of existence there are birth, aging, sickness, death, sorrow, lamentation, suffering, affliction, and anguish.

All of these arise and grow with ignorance as their root. Once they have arisen and grown, all evil and unwholesome deeds emerge in dependence upon them. When evil dharmas arise, shamelessness ensures that there is no reform.

Because one feels no remorse for past wrongdoing, decline and harm arise. All the pure dharmas throughout the world arise and grow with wisdom as their guide, accompanied by moral shame and moral dread. Supported by these, one is not harmed.

Why is this? Because illumination goes before, with moral shame and moral dread following behind, enabling one to remain forever distant from all states of existence involving birth, aging, sickness, and death; to transcend all sorrow, lamentation, grief, suffering, affliction, and anguish; to encounter the truth, attain the deathless, and realize nirvana. Therefore, you should train in this way.

Why do I now seek to extinguish ignorance, give rise to wisdom, become free from all states of existence involving birth, aging, sickness, and death, become free from all sorrow, lamentation, grief, suffering, affliction, and anguish, encounter the supreme truth, attain the deathless, and realize nirvana? Monks, you should know! You should understand this clearly.

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

In this life and the life to come,

Birth, aging, sickness, and death,

Craving and all afflictions

Have ignorance as their root.

Ignorance is the place of darkness

That perpetuates birth and death;

In this life and the life to come,

One wanders through higher and lower destinies.

Ignorance is their source,

And in the end there is neither moral shame nor dread;

It causes evil dharmas to arise and grow,

Leading beings to be born in evil destinies.

Therefore, one must diligently

Abandon craving, desire, and delusion,

Give rise to the light of wisdom,

And sever the root of suffering in birth and death.

Thus have I heard from the Blessed One. Monks, you should know: All Tathagatas, Arhats, Perfectly Enlightened Ones arise in the world out of compassion for the world. Wishing beings to abandon and cast off two dharmas, they turn the unsurpassed Dharma wheel of the noble ones—a wondrous Dharma gateway that no one in any world, whether brahmin, deva, Mara, Brahma, or another, has ever been able to turn in this way.

What are the two dharmas? The first is ignorance; the second is craving. All Tathagatas, Arhats, Perfectly Enlightened Ones arise in the world out of compassion for the world.

They turn the Dharma wheel of the noble ones so that beings may abandon and cast off these two dharmas. To speak more fully, even those who have not yet been capable of doing so are enabled to hear the Dharma; and if they can forever abandon all ignorance and craving, bringing them to complete cessation so that they never arise again, they can forever eliminate all afflictions and defilements. Therefore, they are called those who have escaped opposition, surmounted the barriers, and broken every bond imposed by non-Buddhist paths; hence they are called noble ones.

They are called banners of the true Dharma. They are great sramanas; they are brahmins; they possess true wisdom; they have undergone true purification; they are truly wise; they are tamed and have reached the state of the tamed; and they are called fields of merit in the world. At that time, the Blessed One, elucidating this profound meaning, spoke these verses:

The Unsurpassed Perfectly Enlightened One,

The sovereign within the world,

The great hero, the great man,

Causes the poisoned arrow to be cast away.

Out of compassion for all worlds,

To bring two dharmas to an end—

Namely ignorance and evil—

He turns the unsurpassed Dharma wheel.

This is suffering and suffering’s cause;

This is the cessation of suffering;

He establishes the Noble Eightfold Path,

The blissful realm of cessation, nirvana.

The wise who hear this Dharma

Possess firm and steadfast faith,

Attain all upright dharmas,

And end ignorance and craving.

When ignorance and craving are removed,

All defilements are extinguished;

Having reached the good ground of the tamed,

They are called excellent fields of merit.

Thus have I heard from the Blessed One. Monks, you should know: There are two hardships that are difficult to endure. The first is shaving one’s hair; the second is continually seeking alms while hungry and thirsty.

Why is this? Because the world is filled with anger and hardship, one therefore makes this vow: “I vow to embrace poverty, shave off my beard and hair, wear simple garments, hold an alms bowl in my hand, and go from house to house, living by begging food from male and female donors.” Those who wish to uphold this Dharma must be renunciants. They must not live as wealthy people who greedily accumulate things and gather causes of fear among others.

Free from fear and anxiety, they leave the household life solely for the purpose of liberation from birth, aging, sickness, death, sorrow, lamentation, pain, anguish, affliction, and the like. They do so solely to eliminate the sufferings of the skandhas. My disciples should seek such things, go forth with right faith, and uphold this Dharma for the benefit of others.

Yet some, after going forth, before gaining any realization, give rise to conceit; become indolent and negligent; dwell in regression; lose right mindfulness; lack right view; have distracted and uncomposed minds; follow their faculties and greedily pursue many things; have minds overcome by greed and hatred; are deluded and devoid of wisdom; indulge in sensual pleasures; entertain false thoughts; and violate the precepts.

They are false sramanas who call themselves sramanas, and those without pure conduct who call themselves practitioners of pure conduct. Inwardly, they are compliant like grass and concealed like insects under a covering; they bark like dogs and harbor nothing but evil. Even while accumulating some wholesome deeds, they commit countless evil acts.

They are also like people who pass from darkness into darkness, from deep opposition into further opposition, and from fear into fear. I say that these are deluded renunciants. They are also like a tree whose two ends are burning while its middle is rotten.

Whether it stands within a village or in an isolated place, it is useless. I say that such are foolish renunciants. Moreover, they cause householders to lose faith; they are not world-transcending sramanas and bring no benefit whatsoever.

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

A renunciant who breaks the precepts

Accomplishes neither of the two:

He destroys the faith of householders

And brings ruin upon the sramanas.

Better to swallow a red-hot iron ball

And drink molten copper

Than to accept offerings from the faithful

While violating the precepts.

If anyone violates the precepts,

Feels neither remorse nor shame,

And yet accepts offerings,

He will certainly be born in hell.

O you who possess wisdom,

You should preserve the pure precepts;

Do not accept offerings from the faithful

If you violate the precepts.

Thus have I heard from the Blessed One. Monks, you should know: In the world there are two kinds of pudgalas who foster the evil destinies and hell. These concern wholesome and unwholesome dharmas.

What are these two kinds of pudgalas? The first kind violates the pure precepts, is not a sramana yet calls himself a sramana, and does not practice pure conduct yet calls himself a practitioner of pure conduct. Inwardly he conforms to filth like an insect; in his bearing he is like a barking dog; and his belly harbors evil things.

When someone corrects his faults, he neither accepts the correction nor changes his conduct, but only increases his evil deeds. The second kind is endowed with pure precepts and never violates them; diligently cultivates pure and undefiled conduct; and is a virtuous monk whose every faculty accords with pure conduct. Yet others slander him and thereby impair his dignity.

These are the two kinds of beings who continually foster evil and enter hell. At that time, the Blessed One, elucidating this profound meaning, spoke these verses:

There are two kinds of beings

Who nurture and increase evil karma:

Those who violate the pure precepts,

And those who slander the virtuous.

These two kinds of people

Are called a band of thieves.

In the present, people do not trust them;

In the future, they undergo suffering.

Therefore, monks,

You must not be heedless.

Receive and uphold the pure precepts,

And do not slander others.

Thus have I heard from the Blessed One. Monks, you should know: In the world there are two kinds of persons whose profound kindness is difficult to repay. Who are these two?

They are one’s father and mother. Even if someone carried his father on one shoulder and his mother on the other, never resting wherever he went; provided them with food and clothing; and, when they fell ill, attended to their medicines and other necessities, he still could not repay the profound kindness of his parents. Why is this?

The kindness of parents toward their children is truly profound. Having given birth to their children, they lovingly nurture them, raise them, and carry them in their arms. Until the children are grown, they provide for all the needs of their bodies and minds and teach them what they must learn in life.

Their hearts constantly wish their children to be free from suffering and attain happiness. They never rest, following them like a shadow follows the body. Such is the conduct of parents toward their children; therefore, their kindness is called profound.

How, then, can it be repaid? If one’s parents have not yet developed pure faith in the Buddha, Dharma, and Sangha, the child should skillfully exhort, invite, and praise them, causing faith to arise in them. If, unfortunately, the parents do not observe the pure precepts, the child should skillfully demonstrate, admonish, exhort, and praise their observance, causing the parents to receive and uphold the pure precepts.

If the parents do not listen to or understand the Dharma, the child should skillfully demonstrate, exhort, invite, and praise its virtues, causing the parents frequently to hear the true Dharma of the Buddhas. If the parents, because of their miserly nature, do not practice generosity, the child should skillfully demonstrate, exhort, invite, and praise generosity, causing them to give. If the parents, because of their benighted nature, lack wisdom, the child should skillfully demonstrate, exhort, invite, and praise wisdom, causing them to cultivate it.

Only then is that child truly said to have repaid the kindness of his parents. At that time, the Blessed One, elucidating this profound meaning, spoke these verses:

There are two kinds of persons

Whose profound kindness is difficult to repay:

They are one’s father and mother.

They give birth and nurture in the world.

Even if, upon one’s two shoulders,

One were forever to carry father and mother,

Constantly making offerings and showing reverence,

This would not yet be called repaying their kindness.

Father and mother in this world

Skillfully instruct and guide us;

Their compassionate hearts benefit others,

As inseparable as shadow and form.

If one’s parents lack

Faith, moral discipline, and wisdom,

And their child enables them to gain faith,

That is the true repayment of kindness.

Revering and complying with them,

One brings them peace and happiness in this present life,

Causes them to cultivate pure moral discipline,

And ultimately realize nirvana.

Thus have I heard from the Blessed One. Monks, you should know: there are two things in the world that do not deceive. What are the two? They are karma and wisdom. If sentient beings have accumulated various kinds of karma, then when that karma matures, though its result may not yet have appeared, it will ultimately never be lost. If wisdom has arisen in sentient beings, then so long as all their afflictions have not yet been eliminated, that wisdom will ultimately never abandon them. These are called the two things in the world that do not deceive. The Blessed One, deeply comprehending this meaning, then spoke these verses:

Two dharmas do not deceive;

All Buddhas have spoken of them:

Because accumulation gives rise to results,

They are karma and wisdom.

Though the ripened fruit has not yet arisen,

The various karmas have still not been exhausted;

If the afflictions have not yet been eliminated,

Wisdom will ultimately never depart.

Karma is the cause of birth and death;

Wisdom destroys the faculties that give rise to experience.

Therefore, wisdom should be cultivated,

For it will assuredly bring all suffering to an end.

Thus have I heard from the Blessed One. Monks, you should know: there are two kinds of pudgala toward whom one should earnestly perform homage and make offerings, harboring a reverent heart and always dwelling near them. What are the two? They are one’s father and mother. If sentient beings honor their parents in body and mind, pay homage and make offerings to them, cherish them with reverence and affection, and dwell close to them, they generate immeasurable merit. Wise ones, such people are praised by others, their names become widely known, they remain fearless among assemblies, and afterward they are free from sorrow and resentment. When their bodies break up and their lives end, after death they are reborn in a good destination or in a heavenly realm.

Sentient beings should honor their parents, pay homage and make offerings to them, cherish them with reverence and affection, and always remain near them. Parents show profound kindness to their children. They give birth to them, lovingly nurse them, bathe and nurture them, raise them to maturity, provide all manner of necessities so that their bodies and minds lack nothing, and educate them so that they may become worthy people in the world. Their hearts constantly wish that their children may be free from suffering and attain happiness; they never neglect them, just as a shadow follows its form. Such are one’s parents. Therefore, one should honor this profound kindness and dwell peacefully near them.

If sentient beings revere and love their parents, remain close to them, and, while dwelling near them, give rise to compassion and care for them, accept their beneficial instruction, prevent evil deeds, and encourage wholesome deeds; if, for the sake of purity and an upright life, they provide them with precious things and food; and if, among devas and humans, they praise them, revere them, make offerings to them, remain close to them, and protect them so that they do not suffer grief—then such sentient beings should always honor their parents, pay homage and make offerings to them, and, because they cherish them with reverence and affection, remain close by their side. The Blessed One, deeply comprehending this meaning, then spoke these verses:

Those endowed with merit and virtue

Should honor their mothers and fathers,

Paying homage and making offerings,

Reverently dwelling close beside them.

Such people are wise in the world;

They show reverence toward their parents,

Constantly cultivate the making of offerings,

And always give rise to joyful hearts.

Parents in this world

Bestow profound kindness that is difficult to repay.

They prevent their children from doing evil,

Confer benefits, and encourage the cultivation of good.

With wife, children, and possessions,

One should lovingly offer them support.

This is the cultivation of offerings,

From which immeasurable merit arises.

In the present life, one attains the state of a śrāvaka

Through making offerings and showing reverence;

After death, one is reborn in a heavenly realm

And experiences boundless sublime bliss.

Those who wish to be born among devas or humans

And enjoy the pleasures of the five desires,

Like Śakra, Lord of the Devas,

Should make offerings to their parents.

To further elucidate the preceding meaning, the Uddāna says:

The virtuous seek to learn moral discipline and virtue;

Ignorance is eliminated through wisdom.

One must also repay profound kindness

And never despise or revile one’s parents.

The Scripture of Past Deeds — Fascicle Four