本事經

Volume Five

Chapter Two

Part Three

Thus have I heard from the Blessed One. Monks, you should know that there are two kinds of giving. What are the two? The first is the giving of material wealth; the second is the giving of Dharma.

What is called the giving of material wealth? It means that a certain kind of pudgala (sentient being) is able to give all kinds of fine and rare food and drink, medicines, clothing, houses, beds, possessions, and oil lamps, and to provide medical treatment when there is illness. Relinquishing such things and sharing them equally with others is called the giving of material wealth.

What is called the giving of Dharma? It means extensively expounding the true Dharma for others, good in the beginning, good in the middle, and good in the end, with clear wording and meaning. It is the Dharma that is pure, complete, and expressive of the purified holy life, enabling sentient beings, after hearing it, to be liberated from birth, aging, illness, death, sorrow, lamentation, grief, suffering, and affliction.

This is called the giving of Dharma. Of these two kinds of giving—the giving of material wealth and the giving of Dharma—the giving of Dharma is foremost and supreme. It is like the way, in the world, milk is obtained from a cow, curds from milk, butter from curds, heated butter from butter, and ghee from heated butter.

Of all the flavors derived from the cow, ghee is the finest.

Thus, of the two kinds of giving—the giving of material wealth and the giving of Dharma—the giving of Dharma is foremost and supreme. The one capable of giving this Dharma without falling into error is the Tathagata, the Perfectly and Completely Awakened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed Person, the Trainer of Those to Be Tamed, the Teacher of Devas and Humans, the Buddha, the Bhagavat. At that time, the Blessed One, elucidating this meaning, spoke these verses:

Of the two kinds of giving,

The gift of Dharma is foremost.

The one who can give the Dharma

Is the Well-Gone One, the supremely honored.

Receiving gifts of material wealth,

The Tathagata is the Worthy One;

Yet giving wealth is still insufficient—

One should give Dharma to sentient beings.

Giving wealth to sentient beings

Brings riches from life to life;

Giving Dharma enables people

Ultimately to realize nirvana.

Thus have I heard from the Blessed One. Monks, you should know that there are two kinds of offering. What are the two?

The first is the offering of material wealth; the second is the offering of Dharma. The offering of material wealth means that a certain kind of pudgala (sentient being) is able to offer many kinds of sweet and delicious food, fragrances, clothing, houses, beds, possessions, and oil lamps. Such things are called offerings of material wealth.

The offering of Dharma means being able to give the sutras, geyas, vyakaranas, gathas, udanas, itivrittakas, jatakas, vaipulya teachings, and teachings of unprecedented events, expounding them according to the truth through immeasurable skillful means, establishing and particularly revealing them. This is called the offering of Dharma. Compared with giving material wealth, giving Dharma is foremost and supreme.

It is like the way, in the world, milk comes from a cow, curds from milk, butter from curds, heated butter from butter, and ghee from heated butter. All these are derived from cow’s milk, but ghee is foremost and supreme. Thus, of the two kinds of offerings—material wealth and Dharma—the offering of Dharma is foremost and most important.

The one who constantly gives Dharma without error is none other than the Tathagata, the Worthy One, the Perfectly and Completely Awakened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed Person, the Trainer of Those to Be Tamed, the Teacher of Devas and Humans, the Buddha, the Bhagavat. At that time, the Blessed One, elucidating this meaning, spoke these verses:

Of these two kinds of offering,

The offering of Dharma comes first.

The one who can offer the Dharma

Is the Well-Gone One, supremely honored in virtue.

Accepting wealth, houses, and gardens,

The Tathagata is foremost;

Yet giving money is insufficient—

Give Dharma to all sentient beings.

Giving money enables sentient beings

To enjoy happiness from life to life;

Giving Dharma to sentient beings

Ultimately leads them to realize nirvana.

Thus have I heard from the Blessed One. Monks, you should know that whenever practitioners assemble, they should do two things. The first is to speak the Dharma; the second is to remain silent.

Through the teaching of Dharma, they come to understand virtue. Once they understand virtue, profound faith and reverence arise. After profound faith and reverence have arisen, they practice.

After practicing, they draw near and make offerings. After drawing near and making offerings, they seek to hear the true Dharma. When they seek to hear the true Dharma, they make their minds undistracted.

With undistracted hearing, their ears listen to the true Dharma. After hearing the true Dharma, they penetrate the Dharma. Having penetrated the Dharma, they can retain and remember it, and then examine its meaning.

After examining its meaning, they deeply contemplate the meaning of the Dharma. When they contemplate this Dharma, aspiration arises. When aspiration has arisen, they acquire strength.

Once they possess strength, they can be counted among the multitude. Having joined the multitude, they are able to discern. Having discerned, they personally awaken in accordance with their understanding: “My birth is ended, the holy life has been established, what had to be done has been done, and there will be no further existence.” Because of tranquility, the mind becomes peaceful, purified, and lucid, free from difficulty, far removed from the afflictions, well-trained and mastered, abiding steadfast and unmoving.

Whenever knowledge arises, they know things as they truly are. Knowing them as they truly are, they become detached. Having become detached, they attain dispassion.

Having attained dispassion, they attain liberation. Having attained liberation, they know for themselves: “I have been liberated. My birth is exhausted, the holy life has been established, what had to be done has been done, and I shall undergo no further existence.” Therefore, monks, you should speak wholesome Dharma and understand the precious Dharma.

If you can do so, you will even rightly bear the true name of those who uphold the banner of Dharma. Those who assemble should not engage in idle talk and laughter, but should listen and understand properly. They will know the true nature of all dharmas, eliminate all outflows, and realize nirvana.

I constantly dwell among the assembly, speaking wholesome Dharma and clearly understanding this Dharma; therefore, I am called the foremost bearer of the banner of Dharma. At that time, the Blessed One, elucidating this meaning, spoke these verses:

When people assemble together,

They should cultivate two practices:

The meaning of tranquil serenity,

And speaking words of true Dharma.

By speaking words of true Dharma

And abiding together in pure serenity,

They know the true nature of all dharmas

And ultimately realize nirvana.

You monks,

If you wish to speak wholesome Dharma,

You will rightly bear the true name

Of those who uphold the banner of true Dharma.

I constantly dwell among the assembly,

Clearly expounding all dharmas;

Therefore, I am called the foremost

Bearer of the banner of true Dharma.

Those who rely upon the banner of true Dharma,

Who can teach and can practice,

Will escape birth and death

And reach ultimate nirvana.

Thus have I heard from the Blessed One. Monks, you should know! If a monk, when speaking, attends improperly, gives rise to thoughts of craving, gives rise to deluded thoughts, and gives rise to harmful thoughts, such a monk is called an evil person, one who is arrogant and tends toward many evil and unwholesome means.

He cuts off, abandons, and casts aside wholesome dharmas; he is heedless and indolent, unable to be diligent, forgetful of right mindfulness, and also without right comprehension. His mind is habitually distracted; relying upon the faculties, he does not relinquish views and does not wish to depart from them. He turns away from true knowledge and right understanding and inclines toward Mara, evil deeds, and unwholesome things.

Being subdued by the Maras and unwholesome dharmas, he causes all evil dharmas to increase. If monks, while dwelling in seclusion, attend improperly, then—to explain this broadly—they cause every evil and unwholesome thing to increase. Such monks are rejected by the wise and by those who practice the holy life, and I never praise them.

Although such monks have gone forth and received full ordination, they are evil, foolish, and devoid of wisdom. Therefore, you should clearly understand this. Why do I now employ means to eliminate improper attention and establish means for cultivating proper attention?

Monks, you should understand it in this way. At that time, the Blessed One, comprehending the profound meaning of this, spoke these verses:

Whether speaking or dwelling silently,

They create evil through the faculties;

They do not heed the teaching I have given—

Such are foolish and unwise people.

Therefore, O monks,

You should cultivate heedfulness;

Abandon improper attention

And reflect in accordance with reason.

If you diligently strive,

Heedful in speech and silence,

Before long you will transcend birth and death

And realize unsurpassed nirvana.

Thus have I heard from the Blessed One. Monks, you should know! If monks, when speaking, attend in accordance with truth, free from calculation, without delusion and without harmful intent, such monks are called greatly virtuous.

They possess no false conceit and incline toward means that bring peace and happiness. In cutting off and abandoning, they do not relinquish their effort. Free from heedlessness, they diligently exert themselves; with right mindfulness and right comprehension, their mindful concentration is undistracted.

They guard their faculties, possess the vision and understanding of liberation, and know how to depart from attachment. This is true wisdom and right understanding, which destroy Mara and unwholesome dharmas. They subdue Mara and unwholesome dharmas and diminish evil deeds and unwholesome dharmas.

If monks, while dwelling peacefully, attend in accordance with the teaching, then—to explain this broadly—they diminish evil deeds and unwholesome dharmas. Such monks are praised by the wise and by those who practice the holy life. I, too, always praise them.

Such monks are called those who have truly gone forth and received full ordination. They possess great wisdom, show no partiality toward anyone, and are called undeluded. Therefore, you should understand and practice accordingly.

Why do I now establish means for cultivating attention in accordance with truth and means for eliminating attention that is contrary to truth? You should understand and train in this way. At that time, the Blessed One, comprehending the profound meaning of this, spoke these verses:

In speech as well as silence,

They create no evil through the faculties;

They are able to practice my teaching—

Such are people of wisdom.

Cultivating freedom from contention,

They reach non-delusion and harmlessness;

Possessing the right view of liberation,

They should understand things as they truly are.

They are able to subdue Mara

And all evil and unwholesome things;

Freed from afflictions,

They realize ultimate nirvana.

Therefore, monks,

You should cultivate heedfulness;

You should attend in accordance with reason

And abandon improper reflection.

If you diligently strive,

Heedful in speech and silence,

Before long you will transcend birth and death

And realize unsurpassed nirvana.

Thus have I heard from the Blessed One. Monks, you should know! Monks in training possess two kinds of strength.

What are the two? They are the strength of discernment and the strength of cultivation. How does a monk possess the strength of discernment?

There is a monk in training who uses various kinds of robes, food and drink, dwellings, beds, medicines, and other requisites only after discernment, never without discernment. When he has not obtained robes, food and drink, dwellings, lodging, medicines, and other requisites, his mind does not hope or crave to acquire them. When he obtains robes, food and drink, dwellings, lodging, medicines, and other requisites, he accepts and uses them without greed, defilement, or attachment.

He patiently endures heat and cold, hunger and thirst, wind and weather, insects and mosquitoes, encounters with snakes and centipedes, and so forth. He patiently endures slander and hostile scrutiny. For the preservation and health of the body, he endures what is difficult to endure.

Fearing the loss of life, he accepts painful treatments that are difficult to undergo. He constantly practices patient endurance, doing what is difficult for all the world to do. He discerns what is wholesome.

He examines these three kinds of evil deeds—those of body, speech, and mind—in relation to the present life, the next life, and subsequent lives. He does not direct his attention toward pleasures, suffering, or their ripened results. He thinks: “I shall now abandon these three kinds of evil deeds of body, speech, and mind.

I shall cultivate these three kinds of sublime conduct of body, speech, and mind.” He clearly understands that those three kinds of evil are exceedingly foolish. He should also understand that the three kinds of sublime conduct always possess merit. Having rightly understood this, he diligently abandons evil and diligently cultivates good, guarding and cultivating himself so that he becomes pure and free from all offenses.

This is called the initial strength of discernment possessed by a monk in training.

What is meant by a monk possessing the strength of cultivation? There is a monk in training who is mindful of all understanding that accords with the teaching but has not yet been attained, extending through the factors of investigation of dharmas, energy, joy, tranquility, concentration, and equanimity. All these belong, without distinction, to the factors of awakening.

He cultivates the mindfulness factor of awakening, relying entirely upon cessation and fulfillment, relying upon cessation and seclusion, relying entirely upon cessation, and inclining toward relinquishment. He cultivates the factors of awakening of investigation of dharmas, energy, joy, tranquility, concentration, and equanimity, all relying upon cessation and fulfillment. All rely upon cessation and separation, rely upon cessation, and incline toward relinquishment.

This is called a monk in training who possesses cultivation and strength. Thus, a monk in training is said to possess two kinds of strength. At that time, the Blessed One, comprehending the profound meaning of this, spoke these verses:

Monks who are still in training

Possess, in brief, two kinds of strength:

Discernment and cultivation,

By which they can subdue Mara’s army.

Seeing evil deeds, they can abandon them;

Knowing sublime virtues, they can cultivate them.

Patiently accepting and wisely reflecting—

This is called the strength of discernment.

Relying upon fulfillment, seclusion, and cessation,

And inclining toward relinquishment,

They cultivate the seven factors of awakening—

This is called the strength of cultivation.

Thus have I heard from the Blessed One. Monks, you should know that death occurs through the exhaustion of two kinds of dharmas. What are the two?

The first is karma, and the second is lifespan. Through the operation of karma and the exhaustion of one’s lifespan, the end of life is determined. Whenever karma is present, lifespan is also present.

Whenever lifespan is present, karma is also present. Why is this? These two dharmas are always conjoined and are never apart.

These two dharmas cannot readily be separated and cannot be divided. Whenever karma is present, lifespan is also present. Whenever lifespan is present, karma is also present.

If this karma exists, that lifespan exists. If this lifespan exists, that karma exists. If there is no karma, there is also no lifespan.

If there is no lifespan, there is also no karma. It is like fire producing light. If there is fire, there is light.

If there is light, there is fire. If there is no fire, there is no light. If there is no light, there is no fire.

Karma and lifespan are likewise. If this karma exists, that lifespan exists. If this lifespan exists, that karma exists.

If this karma does not exist, that lifespan does not exist. If this lifespan does not exist, that karma does not exist. Thus, when these two kinds of dharmas are completely exhausted, death occurs.

At that time, the Blessed One, conveying the profound meaning of this, spoke this verse:

Two dharmas always depend on one another:

They are karma and lifespan.

When karma exists, lifespan exists with it;

When karma does not exist, lifespan does not exist.

While lifespan and karma have not yet ceased,

A sentient being is not yet entirely dead.

If lifespan and karma are exhausted,

The conscious being dies and leaves no trace.

Thus have I heard from the Blessed One. Monks, you should know that there are two kinds of conduct that sentient beings in the world engage in. What are the two? The first brings the experience of a short lifespan. The second brings the experience of a long lifespan.

What is called conduct that brings the experience of a short lifespan? There is a kind of pudgala, a sentient being, who habitually delights in killing living beings. Being violent by nature, with bloodstained hands, such a person harms living creatures, feels no shame, and has no compassion for sentient beings. Such a person therefore continually commits acts of killing, even to the point of killing tiny ants. This is called conduct that brings the experience of a short lifespan.

What is called conduct that brings the experience of a long lifespan? There is a kind of pudgala, a sentient being, who abstains from killing living beings and casts aside instruments of slaughter. Such a person possesses a sense of shame and compassion for sentient beings, habitually refrains from killing, and does not harm even a tiny ant. This is therefore called conduct that brings the experience of a long lifespan. These are called the two kinds of conduct in which all sentient beings in the world engage. At that time, the Blessed One, conveying the profound meaning of this, spoke this verse:

Among the sentient beings of the world,

There are, in brief, two kinds of conduct.

Because these two forms of conduct differ,

The lifespans experienced are long or short.

Those who habitually delight in killing,

Violent, with bloodstained hands,

Without shame and without compassion,

Experience short lives and leave no trace.

Those who habitually abstain from killing

And cast aside instruments of slaughter,

Possessing shame and compassionate hearts,

Experience long lives and leave no trace.

Thus have I heard from the Blessed One. Monks, you should know that the characteristic of the mind is maintained through the conjunction of two kinds of practice. What are the two?

The first is taking a wholesome characteristic as one’s object; the second is the characteristic of wise attention. Thus, all the past, present, and future are taken as characteristics of the mind. All depend upon these two kinds of practice.

Monks, through these two kinds of practice, you should rightly exert yourselves and carefully cultivate the characteristic of the mind. Once the mind has been collected, you should direct your attention in accordance with what is wholesome. Having properly directed your attention, you should observe well.

Having observed well, you should abide securely. Once securely abiding, you should diligently cultivate the mind to be like the earth element: immeasurable, unharmed, neither calculating nor injuring. You should likewise diligently cultivate it to be immeasurable and unharmed like the water element, the fire element, and the wind element.

Monks, you should know that it is like the earth element: whether excrement, urine, blood, pus, and similar things, or things good or bad, are deposited upon it, the earth makes no discrimination between high and low, foul and filthy. This mind should likewise abide like the earth. It should be diligently cultivated as immeasurable and unharmed, just like the earth.

Though it encounters the distinctions among various conditions, the mind does not discriminate or calculate; ultimately, those distinctions do not become causes and conditions by which the mind is made high or low. Again, it is like water, fire, and wind: whether excrement, urine, foul odors, blood, and the many kinds of clean and unclean things are placed within them, water, fire, and wind neither oppose them nor conceive of high and low.

In the same way, this mind should be made like the water element, the fire element, and the wind element. It should be diligently cultivated as immeasurable and unharmed, just like the water element, fire element, and wind element. Though it encounters various similar and dissimilar conditions, the mind does not discriminate or calculate; ultimately, those distinctions do not become causes and conditions by which the mind is made high or low.

Through this steadfastness, there is consciousness of the body and even of all internal objective characteristics, the grasping at self and at what belongs to self, and what is seen and heard through the eye, whether agreeable or disagreeable, arising in dependence upon these two kinds. This mind transcends them, abandons all characteristics, is peaceful and blissful, and accords with liberation. Thus all liberation of mind and liberation through wisdom abide in this mind.

The grasping at self and at what belongs to self, what is seen and cognized according to the eye, and what is agreeable and disagreeable arise in dependence upon these two kinds. This mind transcends them, abandons all characteristics, is tranquil and secure, and accords with liberation. Whether this mind obtains gain and praise, or whether it encounters suffering, it does not experience attachment to them and therefore rises above the eight worldly dharmas.

This mind is impartial, like earth, fire, water, and wind in the world. It cannot be defiled by the eight worldly dharmas. At that time, the Blessed One, conveying the profound meaning of this, spoke this verse:

The restless mind is difficult to tame;

It wanders far and has no counterpart.

One who can diligently cultivate its characteristic

Is a light within the world.

Having taken up a wholesome characteristic of mind,

One then observes it with wise attention.

With right mindfulness abiding in this mind,

One is urged to cultivate it like the four elements.

Thus rightly and securely abiding,

One can cast off all desires.

Amid the eight worldly dharmas,

The wholesome mind remains undefiled.

Thus have I heard from the Blessed One. Monks, you should know that there are two kinds of dharmas that rise and fall together in mutual conjunction, without gap or interruption between them. What are the two? They are birth and death. It is like the light and darkness of the world: they only rise or fall in mutual conjunction. Between them there is neither gap nor interruption. When light appears, darkness immediately vanishes. When darkness comes, light must depart. Birth and death are likewise. They rise and fall together in mutual conjunction. Between them there is neither gap nor interruption. When there is birth, there is no death. When there is death, there is no birth. At that time, the Blessed One, conveying the profound meaning of this, spoke this verse:

Like light and darkness,

Coming and going together,

Between these two dharmas

There has never been an interruption.

Birth and death are likewise;

Both rise and fall together.

Between these two dharmas

There has never been an interruption.

Ignorance is the fundamental root;

The waters of craving continually seep in.

Birth and death continue without end,

Neither lost nor extinguished.

Thus have I heard from the Blessed One. Monks, you should know! Death is also of two kinds.

What are the two? The first is death without self-discipline. The second is death with self-discipline.

What is called death without self-discipline? It means that an ignorant person, devoid of understanding, has not drawn near to virtuous ones of right view and has never clearly understood wholesome Dharma. With regard to wholesome Dharma, such a person has not disciplined himself.

Dominated by views, he takes form to be the self, takes that which possesses form to be the self, regards form as being in the self, and the self as being in form. Dominated by views, he takes feeling to be the self and also regards what experiences feeling as the self; feeling is in the self, and the self is in feeling. He is dominated by views.

He takes perception to be the self and what contacts perception also to be the self; perception is in the self, and the self is in perception. He is dominated by views. He takes formations to be the self and what contacts formations to be in the self; formations are in the self, and the self is in formations.

Dominated by views, he says that consciousness is the self and what contacts consciousness belongs to the self; consciousness is in the self, and the self is in consciousness. When the eye sees forms, he apprehends their characteristics and clings to their particulars, taking these as conditions. With regard to the eye faculty, he is unable to abide guarding it with right mindfulness, and the arising of craving takes hold.

Thus, a great many evil deeds and unwholesome dharmas arise. Following this mind, they flow swiftly and cannot be brought to rest. He cannot guard the eye faculty.

Through the unrestrained eye, he looks out upon objects, craving and clinging to their colors and flavors, and fetters his mind to them. Because of this craving, he endures suffering throughout the long night, undergoes torment, suffers the misery of bondage, experiences increased heat in the body and increased emptiness in the mind, and passes up and down through innumerable existences, being born among animals, hungry ghosts, asuras, human beings, heavenly beings, and the various other realms, where he undergoes extreme suffering.

All this is because the eye is not disciplined. Likewise, after the ear has heard sounds, the nose has smelled fragrances, the tongue has tasted flavors, the body has experienced contact, and the mind has cognized dharmas, he apprehends their characteristics and clings to their particulars as good. Taking these as conditions, he is unable to abide guarding the mind with right mindfulness, and afflictive craving arises.

Thus, he creates countless evil deeds and unwholesome dharmas. Following this mind, they flow on and permeate it without ceasing. He is unable to guard this mind faculty; therefore, from that unrestrained mind faculty he constructs objects, craves and clings to their flavors, and becomes fettered to them.

These conditions give rise to sensual desire, causing him to endure suffering throughout the long night, undergo torment, suffer the misery of bondage, experience an increase of blood in the person and an increase of the path of emptiness, and pass up and down through many lives, falling into birth among animals, hungry ghosts, asuras, human beings, heavenly beings, and the various other realms, where he undergoes much suffering.

All this is because the mind faculty is not disciplined. This is called death without self-discipline.

What is called death with self-discipline? It means that the noble ones and well-learned disciples constantly draw near to those of right view, understanding, and wholesome mind. Therefore, they should understand all wholesome dharmas.

Through those wholesome dharmas, they discipline themselves and do not follow views based upon whatever is seen or heard, such as: form is the self, what contacts form belongs to the self, form is in the self, or the self is in form. They do not follow such views. They do not view feeling as the self, what contacts feeling as being in the self, feeling as being in the self, or the self as being in feeling.

They do not view it thus. They do not follow views that perception is the self, what contacts perception is in the self, perception is in the self, or the self is in perception. They do not follow views that formations are the self, what contacts formations is in the self, formations are in the self, or the self is in formations.

They do not view consciousness as the self, what contacts consciousness as being in the self, consciousness as being in the self, or the self as being in consciousness. After the eye has seen forms, they do not apprehend their characteristics and do not cling to their particulars. Because of these conditions, right mindfulness and wholesome qualities arise with regard to the eye; they abide guarding and protecting it, without giving rise to craving.

Thus, evil deeds and things contrary to the mind cannot permeate it, and none can bind the eye faculty. There, they skillfully preserve wholesome dharmas. They do not use the eye to gaze upon objects, nor do they crave forms and flavors and thereby fetter the mind.

They do not devote themselves to craving and consequently endure suffering throughout the long night, undergo torment, or suffer hardships such as an increase of blood in the body and an increase of inner emptiness. Nor are they born among animals, hungry ghosts, asuras, human beings, heavenly beings, and the various other realms to undergo afflictions. All this is because the eye faculty has been disciplined.

Likewise, after the ear has heard sounds, the nose has smelled fragrances, the tongue has tasted flavors, the body has experienced contact, and the mind has cognized dharmas, they do not apprehend their characteristics or cling to their particulars as either good or bad. Because of these conditions, they are again able to abide guarding the mind faculty with right mindfulness. They do not give rise to craving or anxiety, nor to the many evils and unwholesome dharmas that flow along with the mind.

All of these can be guarded against through the mind faculty, and what is wholesome can be well preserved. They do not use the mind faculty to survey objects, nor do they crave the flavor of dharmas and thereby fetter the mind. Because they do not condition themselves through such craving, they do not endure suffering throughout the long night, undergo distress or the causes of suffering, experience increased pressure of blood in the body, or experience an increase of the path of emptiness in the mind.

They do not pass to and fro here, being born among animals, hungry ghosts, asuras, human beings, heavenly beings, and the various other realms, where they undergo extreme suffering. All this is because the mind faculty has been well disciplined. This is called disciplined death.

Monks, you should know! Those who die without self-discipline sink into the immeasurable ocean of suffering of birth and death. Those who die with self-discipline cross beyond the immeasurable ocean of suffering of birth and death. Therefore, these are called the two kinds of death. At that time, the Blessed One, wishing to elucidate this meaning, spoke these verses:

In brief, for all sentient beings,

There are two kinds of death:

Disciplined and undisciplined;

There is no third kind.

Those who die undisciplined

Will certainly be born in the realms of existence,

Undergoing the sufferings of samsara

For immeasurably many ages.

Those who die disciplined

Will never enter the evil realms;

Born in the human and heavenly realms,

They can extinguish every suffering.

Thus have I heard from the Blessed One. Monks, you should know! All dharmas, stated briefly, are of two kinds.

What are the two? The defiled and the pure. They should be rightly contemplated through one single dharma.

Why is this? If this one dharma is properly guarded, then all are well guarded. If this one dharma is not properly guarded, then none of them is guarded.

What is this one dharma? It is the mind of sentient beings. If the mind cannot be guarded, then bodily, verbal, and mental karma cannot be guarded.

If bodily, verbal, and mental karma cannot be guarded, that person thereby ruins all bodily, verbal, and mental conduct. All bodily, verbal, and mental karma is thus corrupted. This mind is then defiled and stained.

When the mind is defiled and stained, one cannot clearly know what benefits oneself and what benefits others. There is no possibility of knowing wholesome speech or understanding what is unwholesome. There is no possibility of realizing the true, supreme, noble knowledge of all dharmas.

Indeed, there is no such possibility at all. Why is this? It is because the mind is defiled and stained.

This may be understood through an example observed in the world. If the mind harbors unwholesome qualities, it becomes conditioned by defilement. Everything is permeated by conditions that conduce to evil and is therefore corrupted. It is also like a pond near a village or settlement in this world, its waters defiled and polluted. A clear-sighted person standing on the bank and carefully observing it would find it very difficult to discern the frogs, turtles, fish, stones, pebbles, and other things moving about within it. Why is this? It is because the water is filthy and foul.

In the same way, if sentient beings do not guard the mind, they cannot protect their bodily, verbal, and mental karma. If they cannot guard their bodily, verbal, and mental karma, they thereby corrupt all of it. All their bodily, verbal, and mental karma is corrupted, and their minds become defiled and stained. Those whose minds are defiled and stained cannot clearly discern their own welfare or fully accomplish the welfare of others. Nor is there any possibility of their understanding good and proper speech or evil speech. Nor is there any possibility of their realizing the true, noble knowledge and vision of all dharmas. Indeed, there is no such possibility at all. Why is this? It is because their minds are defiled and stained.

If the mind is well protected, however, bodily, verbal, and mental karma can be protected. If bodily, verbal, and mental karma is well guarded, that person does not allow bodily, verbal, and mental karma to become corrupted. Therefore, it is said that bodily, verbal, and mental karma remains uncorrupted. Such a mind is undefiled and unstained. When the mind is undefiled and unstained, one can clearly discern one’s own welfare and fully accomplish the welfare of others. One can clearly know what is wholesome in speech and meaning, as well as what is unwholesome. One can realize the true, noble knowledge and vision of all supreme dharmas. Why is this so? It is because the mind is neither foul nor stained.

This may be understood through an example observed in the world. If a mind contains only wholesome qualities, it becomes pure and nothing can permeate or taint it. Because of these excellent conditions, it is not contaminated, and nothing is corrupted. It is also like a pond in this world situated far from villages and settlements, free from foulness and impurity. A clear-sighted person standing on its bank and carefully observing it can plainly see the frogs, turtles, fish, stones, pebbles, and all the other things moving about within it. Why is this? It is because the water is neither turbid nor stained.

Therefore, if sentient beings guard their minds, they can keep their bodily, verbal, and mental karma wholesome. If they can keep their bodily, verbal, and mental karma wholesome, they do not allow that karma to become corrupted. Thus, their bodily, verbal, and mental karma remains uncorrupted. Their minds are then neither filthy nor stained. When their minds are neither defiled nor stained, they can clearly discern their own welfare and fully accomplish the welfare of others. They can also clearly distinguish wholesome speech and thought from unwholesome speech and thought. They can realize the true knowledge and vision of all supreme dharmas. Such a possibility does indeed exist. Why is this? It is because their minds are free from filth and foulness.

Monks, you should know! When the mind is defiled, sentient beings are said to be defiled; when the mind is pure, sentient beings are said to be pure. Therefore, the two dharmas of defilement and purity both depend upon the mind and arise from the mind. At that time, the Blessed One, wishing to elucidate this meaning, spoke these verses:

If one does not guard the mind,

But follows every inclination,

Careless and heedless,

Nothing at all is safeguarded.

If one guards the mind well,

Does not follow craving,

And is neither careless nor heedless,

Everything is thereby safeguarded.

The good person in this world

Well guards body, speech, and mind,

And commits no evil deed;

Such a one is truly called a worthy person.

Again, thus have I heard from the Blessed One. Monks, you should know! There are two kinds of views that cause sentient beings to alter their perceptions of good and evil, bear enmity toward and harm one another, and praise what they themselves see as foremost and most important. Monastics and brahmins, they cling to the view of nonexistence and cultivate that view. If they do not see existence, yet delight in and cherish other views, altering their perceptions of good and evil, bearing enmity toward and harming one another, and praising the view of nonexistence as foremost, then they remain bound by these views.

If any monastic or brahmin does not understand, as it truly is, the arising, cessation, gratification, danger, and escape regarding these two views, and is devoid of right wisdom, I say that such a person is without knowledge and vision. Such a person possesses greed, hatred, and delusion, commits wrong and harmful deeds, lacks wisdom and clarity, and cannot be liberated from birth and death, sorrow, lamentation, grief, distress, and the rest. Such a person cannot be liberated from birth and death and its many sufferings.

If any monastic or brahmin understands, as they truly are, the arising, cessation, gratification, danger, and escape regarding these two views, can depart from delusion, and attain right wisdom, I say that such a person possesses knowledge and vision. Such a person is free from greed, hatred, and delusion, commits neither wrong nor harmful deeds, and possesses lucid wisdom. Such a person can always be liberated from birth, aging, sickness, death, sorrow, lamentation, and the rest, and can attain liberation from the great sufferings of birth and death. At that time, the Blessed One, wishing to elucidate this meaning, spoke these verses:

Because of these two views, the world

Judges things to be right or wrong;

One person becomes angry with another,

Over what is seen or not seen.

Those who hold such views

Delight in them and cannot let them go;

They are deluded people

Who constantly praise themselves.

If one does not understand these views,

Their arising, cessation, and escape from delusion,

The poisoned arrow of views inflicts its wound,

And ignorance enshrouds the mind.

Filled with greed, hatred, and delusion,

Seeing no wisdom’s light through ignorance,

One certainly cannot be liberated

From birth, aging, sickness, death, and the rest.

If one can understand these views,

Their arising, cessation, and escape from delusion,

The poisoned arrow of views cannot harm one,

And the darkness of ignorance is destroyed.

Far removed from greed, hatred, and delusion,

Endowed with knowledge and vision,

One will certainly attain liberation

From birth, aging, sickness, death, and the rest.

Thus have I also heard from the Blessed One:

“Bhikkhus, you should know that there are two kinds of right view, which should be sought out, truthfully reflected upon, and examined. Those who diligently seek, praise, and examine them can attain what they have not attained, encounter what they have not encountered, realize what they have not realized, pass beyond sorrow and lamentation, extinguish grief and suffering, attain accordance with true principle, encounter the deathless nectar, and realize nirvana.

“What are the two? They are mundane right view and supramundane right view.

“What is called mundane right view? It is a kind of view that arises from seeing the truth, reasoning in accordance with reality, and firmly determining that there is giving, there is receiving, there is moral shame, there are wholesome and unwholesome karma, and there are their resultant fruits; that there is this world and another world; that in this world there are fathers and mothers, and many different kinds of spontaneously born sentient beings; and that in this world there are sramanas, brahmins, and others who live the pure life and who, having directly penetrated this world and the other world for themselves, realize and experience them. This is called mundane right view.

“Disciples, regarding this, I say that mundane right view should be sought out, reflected upon, praised, and examined. In dependence upon this, I say that mundane right view can lead sentient beings to ultimate liberation from birth, aging, sickness, death, sorrow, lamentation, grief, suffering, affliction, and so forth. Yet if it is not clearly examined or understood, then in dependence upon this I say that mundane right view cannot lead sentient beings to ultimate liberation from birth, aging, sickness, death, sorrow, lamentation, and so forth.

“Why is this? Because what is called mundane right view is not noble vision, not the vision of renunciation, and not the vision capable of bringing about ultimate nirvana. It neither inspires disenchantment nor leads to detachment; it neither brings cessation nor purification; it neither realizes direct wisdom nor perfect awakening, nor does it realize nirvana. Rather, it can still result in birth, aging, sickness, death, sorrow, lamentation, grief, distress, anguish, and so forth.

“Having understood this, one should become fearful of these mundane dharmas and recollect the peaceful supramundane Dharma. Thus one becomes fearful of mundane dharmas and accepts neither of the two. Having accepted neither, one no longer yearns. Having ceased to yearn, one inwardly realizes ultimate nirvana. Upon realizing it in this way, one knows for oneself: ‘My birth is ended, the holy life has been established, what had to be done has been done, and there will be no further birth.’ Thus, you should understand that mundane right view, as spoken of here, should be sought out, praised, and examined.

“What is called supramundane right view? It is knowing suffering, knowing the origination of suffering, knowing the cessation of suffering, and knowing the path leading to the cessation of suffering. Therefore, it is called supramundane right view.

“Noble disciples, in dependence upon this, supramundane right view is taught. It should be sought out, reflected upon, praised, and examined. In dependence upon this, I say that supramundane right view can lead sentient beings to ultimate liberation from birth, aging, sickness, death, sorrow, distress, grief, and so forth. Having listened attentively and examined it, one comes to understand it clearly. In dependence upon this, I say that supramundane right view can lead sentient beings to ultimate liberation from birth, aging, sickness, death, sorrow, suffering, grief, lamentation, affliction, and turmoil.

“Therefore, it is called supramundane right view. This is true noble vision; this is the vision of renunciation; this is the vision that leads to the ultimate realization of nirvana. It can inspire disenchantment and detachment, bring cessation and purification, realize direct wisdom, accomplish perfect awakening, attain nirvana, and pass beyond all birth, aging, sickness, death, sorrow, lamentation, anxiety, suffering, and so forth.

“Having understood this, a precious treasure will appear in this world, and at the same time the perception that this world is a base enemy will arise. When the perception of the precious treasure of transcendence has arisen, the body becomes light and easeful. When the body becomes light and easeful, one attains enduring joy.

Having experienced enduring joy, the mind becomes tranquil. When the mind is tranquil, true knowledge and vision can arise. When true knowledge and vision have arisen, one delights in seclusion.

Through seclusion, one becomes dispassionate. Through dispassion, one is liberated. When liberated, one understands: ‘My birth is ended, the holy life has been established, what had to be done has been done, and I shall assume no subsequent body.’ Thus, you should understand that supramundane right view, as spoken of here, should be sought out, clearly reflected upon, praised, and examined.

“Therefore, there are two kinds of right view. They should be sought out, praised, and examined, for through them one can attain what one has not attained, encounter what one has not encountered, realize what one has not realized, pass beyond sorrow and lamentation, extinguish grief and suffering, attain accordance with true principle, encounter the deathless nectar, and realize nirvana.”

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

There are two kinds of right view:

The mundane and supramundane.

The wise constantly reflect upon them

And can comprehend all suffering.

Reflecting upon the mundane,

They give rise to a fearful mind;

By not clinging to or grasping it,

They ultimately realize nirvana.

Reflecting upon the supramundane,

They can bring forth precious treasure;

Their minds joyful and at ease,

From this they become light and easeful.

Being light and easeful, they find peace and joy;

Being joyful, their minds become still.

From a concentrated mind arise the factors of awakening,

And they clearly comprehend the Four Truths as they truly are.

Seeing truly, they sever all doubts;

With no abode for doubt to lodge,

They are liberated from all suffering

And realize unsurpassed nirvana.

Elucidating the preceding meaning, the Uddana states:

Together with all the assemblies,

As though still not fully trained;

The aspects of death, same and different,

Purity and impurity, together with the two views.

End of Fascicle Five of the Sutra of Former Events