本事經

Fascicle Seven

Chapter Three: The Dharma

Part Two

Thus have I heard from the Blessed One. Monks, you should know! In this world there are three kinds of children. What are the three? The equal child, the superior child, and the inferior child.

What is called an equal child? There are parents who possess virtuous conduct, cultivate goodness, abstain from killing living beings, abstain from stealing, abstain from sexual misconduct, abstain from false speech, and abstain from drinking intoxicants that cause heedlessness. Their child likewise possesses virtuous conduct, becomes mature and disciplined in wholesome qualities, abstains from killing living beings, abstains from stealing, abstains from sexual misconduct, abstains from false speech, and abstains from drinking intoxicants that cause heedlessness. Therefore, this is called an equal child.

And what is called a superior child? There are parents who violate the precepts and commit evil deeds, delight in killing, engage in stealing, engage in sexual misconduct, engage in false speech, and drink intoxicants that cause heedlessness. Their child, however, can uphold the precepts, discipline and master wholesome qualities, abstain from killing, abstain from stealing, abstain from sexual misconduct, abstain from false speech, and abstain from drinking intoxicants that cause heedlessness. Therefore, this child is called a superior child.

What is called an inferior child? There are parents who possess virtuous conduct, discipline themselves in wholesome qualities, abstain from killing living beings, abstain from stealing, abstain from sexual misconduct, abstain from false speech, and abstain from drinking intoxicants that cause heedlessness. Their child, however, violates the precepts and commits evil deeds, delights in killing living beings, engages in stealing, engages in sexual misconduct, engages in false speech, and drinks intoxicants that cause heedlessness. Therefore, this child is called an inferior child.

Thus, in this world there are these three kinds of children. At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

The wise people of the world

Know equal and superior children;

They take no delight in inferior children,

Who bring harm upon their family.

One should know that among these three,

One is inferior and two are excellent;

The Buddha has thus declared,

And all the noble sages likewise.

Those two have faith in moral discipline,

And wisdom unobstructed;

Like the bright moon in a clear sky,

They shed their radiance everywhere.

They should be approached and given offerings,

And are praised by all Buddhas;

Far removed from every defilement,

They act without fear.

Thus have I heard from the Blessed One. Monks, you should know! There is a kind of monk who reveres the true Dharma, delights in the true Dharma, practices in accordance with the true Dharma, applies himself diligently, and always delights in practicing the Dharma.

Such a monk recollects the true Dharma, always delights in abandoning greed, eliminates the unwholesome root of greed, and cultivates the wholesome root of non-greed to complete fulfillment. He always delights in eliminating the unwholesome root of hatred and cultivates the wholesome root of non-hatred to complete fulfillment. He always delights in eliminating the unwholesome root of delusion.

He cultivates the four foundations of mindfulness and brings them to fulfillment. When the four foundations of mindfulness have been brought to fulfillment, he cultivates the four right efforts and brings them to fulfillment. When the four right efforts have been brought to fulfillment, he cultivates the four bases of spiritual power and brings them to fulfillment.

When the four bases of spiritual power have been brought to fulfillment, he cultivates the five faculties and brings them to fulfillment. When the five faculties have been brought to fulfillment, he cultivates the five powers and brings them to fulfillment. When the five powers have been brought to fulfillment, he cultivates the seven factors of awakening and brings them to fulfillment.

When the seven factors of awakening have been brought to fulfillment, he cultivates the Noble Eightfold Path and brings it to fulfillment. When the Noble Eightfold Path has been brought to fulfillment, true knowledge and liberation are attained. All is then brought to fulfillment.

At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

Revering the Dharma, ever joyful,

He causes the Dharma to circulate;

Always mindful of the Dharma,

He never retreats from the true Dharma.

With right mindfulness, he cultivates wholesome thoughts,

And does not recollect evil deeds;

Practicing the Dharma, his concentration transcends,

And he is happy in this life and the next.

The Dharma protects one who practices Dharma,

As an umbrella does in the rain;

The practice of Dharma brings benefit and peace,

And one cannot fall into the three evil destinies.

I once heard the Blessed One speak these words. Monks, you should know! Briefly stated, there are three kinds of thought in this world that can cause monks in training, who have not yet attained the unsurpassed peace they seek, to fall away.

What are the three? First, thoughts associated with social intimacy; second, thoughts associated with gain and support; and third, thoughts associated with rivalry and the desire to excel. Briefly stated, these are the three kinds of thought that monks in training, who have not yet attained the unsurpassed peace they seek, must eliminate.

Therefore, you should train yourselves thus: “I will not give rise to thoughts associated with social intimacy; I will not give rise to thoughts associated with gain and support; I will not give rise to thoughts associated with rivalry and the desire to excel.” Monks, you should know and train in this way. At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

Thoughts rooted in darkness

Are briefly said to be three;

For trainees seeking unsurpassed bliss,

They form obstructing hindrances.

They concern social intimacy,

Gain and support, and rivalry;

They oppose the attainment

Of great bliss and great purity.

Abandoning thoughts of relatives and gain,

And thoughts of rivalry,

One should collect the mind in calm and insight and diligently cultivate them,

And soon bring suffering to an end.

Thus have I heard from the Blessed One. Monks, you should know! Briefly stated, there are three qualities that monks in training, who have not yet attained the unsurpassed peace they seek, must eliminate.

What are the three? First, monks delight in activity, crave activity, and cling to activity. Second, monks delight in talking, crave conversation, and cling to conversation.

Third, monks delight in sleep, crave sleep, and cling to sleep. Such are the three qualities that monks in training, who have not yet attained the unsurpassed peace they seek, must eliminate. Therefore, you should know: “I shall not delight in activity, crave activity, or cling to activity.

I shall not delight in talking, crave conversation, or cling to conversation. I shall not delight in sleep, crave sleep, or cling to sleep.” Monks, you should train yourselves in this way. At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

When seeking the unsurpassed fruit,

There are three things from which one should retreat:

Delight, craving, and attachment to activity,

To conversation, and to sleep.

If monks still in training

Possess these three qualities,

They will ultimately be unable to realize

The fruit of complete awakening.

If one wishes swiftly to seek and realize

Complete awakening,

One must speak and sleep little,

And diligently cultivate calm and insight.

Thus have I heard from the Blessed One. Monks, you should know! There are three conditions whose conjunction and presence enable faithful good men to generate immeasurable merit. What are the three? First, the presence of pure faith can enable good men to generate abundant merit. Second, the presence of an object of offering can enable faithful good men to generate immeasurable merit. Third, the presence of a field of merit can enable faithful good men to generate immeasurable merit. Therefore, these are called the three conditions whose conjunction and presence cause faithful good men to generate immeasurable merit. At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

When three conditions are present together,

They can generate immeasurable merit:

Pure faith, the gift to be offered,

And a truly pure field of merit.

Endowed with wisdom and virtuous conduct,

Able to subdue the three poisons,

Cultivating the ascetic’s holy life—

This is called a truly pure field of merit.

Rich in wisdom and full of faith,

Guarding them as precious treasure,

One offers to an excellent field of merit

And will certainly obtain a great fruit.

In the body’s four deportments,

Relying upon the Three Jewels and Four Truths,

Upright, wholesome, and undefiled—

Such is called a wholesome mind.

Giving with lucid wisdom,

The gift of Dharma is supreme;

With a pure mind, one teaches the true Dharma,

And all Buddhas offer praise.

Thus have I heard from the Blessed One. Monks, you should know! The wise should understand three things that are unstable and easily lost. What are the three? First, wealth is unstable; second, possessions are unstable; and third, the body and life are unstable. Wealth, possessions, and the body and life are the three unstable things in human existence.

What is meant by making unstable wealth and possessions secure? A faithful good man or good woman lawfully and diligently labors with hands and feet, expending strength and sweat to acquire precious property. With it, that person personally supports parents, spouse and children, servants, friends, and relatives, living together happily by day and night.

When meeting ascetics or brahmins who preserve virtuous conduct, discipline themselves in wholesome qualities, diligently cultivate the holy life, cast off heedlessness, are patient and gentle, walk the straight and wholesome path, abandon wrong paths, aspire to nirvana, and maintain pure minds, that person joyfully and respectfully gives appropriate offerings in accordance with knowledge, seeking afar the unsurpassed peace of nirvana or hoping for the future blissful fruit among gods and humans.

This is called making unstable wealth and possessions secure.

What is meant by making the unstable body and life secure? A faithful good man or good woman who has accomplished right view abstains from killing living beings, perfectly and completely, remaining pure and without transgression; abstains from stealing, perfectly and completely, remaining pure and without transgression; abstains from sexual misconduct, perfectly and completely, remaining pure and without transgression; abstains from false speech, perfectly and completely, remaining pure and without transgression; and abstains from drinking intoxicants that cause heedlessness, perfectly and completely, remaining pure and without transgression. This is called making the unstable body secure.

What is meant by making unstable life secure? In my Dharma, noble disciples understand as it truly is the Noble Truth of suffering; understand as it truly is the Noble Truth of the origin of suffering; understand as it truly is the Noble Truth of the cessation of suffering; and understand as it truly is the Noble Truth of the path leading to the cessation of suffering. These, therefore, are called the three unstable and easily changing things. At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

As wise people in the world

Do not cherish what must be lost,

So too those of right view know

That everything is subject to change.

Knowing wealth, body, and life

To be impure and unstable,

They seek the pure and stable,

The joy that transcends the world.

Transforming worldly wealth, body, and life

Into what is most secure,

They realize the eternal bliss of nirvana;

That is the truly secure Dharma.

Thus have I heard from the Blessed One. Monks, you should know! There are three faculties. Their nature is profound and their manifestation is profound; their nature is difficult to see and their manifestation is difficult to see. What are the three? First, the faculty of one who will know what is not yet known; second, the faculty of final knowledge; and third, the faculty of one who has completely known.

Why is it called the faculty of one who will know what is not yet known? In my Dharma, noble disciples, regarding the Noble Truth of suffering not yet seen and known, arouse aspiration and joy to see and know it, apply diligence, collect the mind, and sustain the mind. Regarding the Noble Truth of the origin of suffering not yet seen and known, they arouse aspiration and joy to see and know it, apply diligent effort, collect the mind, and sustain it.

Regarding the Noble Truth of the cessation of suffering not yet seen and known, they arouse aspiration and joy to see and know it, apply diligent effort, collect the mind, and sustain it. Regarding the Noble Truth of the true path leading to the cessation of suffering not yet seen and known, they arouse aspiration and joy to see and know it, apply diligent effort, collect the mind, and sustain it. Therefore, this is called the faculty of one who will know what is not yet known.

Why is it called the faculty of final knowledge? In my Dharma, noble disciples clearly understand as it truly is: “This is the Noble Truth of suffering; this is the Noble Truth of the origin of suffering; this is the Noble Truth of the cessation of suffering; and this is the Noble Truth of the true path leading to the cessation of suffering.” This is the faculty of final knowledge.

What is the faculty of one who has completely known? In my Dharma, the noble disciples whose outflows have been exhausted attain the true state free of outflows, with mind well liberated and wisdom well liberated. They truly know: “Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further existence.” Therefore, this is called the faculty of one who has completely known. These are called the three faculties. Their nature is exceedingly profound and their manifestation is profound; their nature is difficult to see and their manifestation is difficult to see. At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

Within my true Dharma,

Noble disciples still in training

Cultivate the right path in accord with it;

This is the first faculty.

Clearly knowing the truths of suffering and its origin,

The cessation of suffering,

And delighting in the path to suffering’s cessation—

This is the second faculty.

The third faculty should be known:

All outflows are completely exhausted;

The true state free of outflows is realized,

And the luminous mind is well liberated.

One knows: “My birth is ended;

The holy life has been established;

What had to be done has been done;

I shall receive no further existence.”

Body and mind are ever tranquil,

And the faculties are well guarded;

Preserving this final body,

One subdues every demonic hindrance.

Thus have I heard from the Blessed One. Monks, you should know! Briefly stated, there are three kinds of pudgala, or beings, whom one should approach for the sake of benefit. What are the three? First, there is a kind of being who has inferior moral discipline, inferior concentration, and inferior wisdom. Second, there is a kind of being who has moral discipline, concentration, and wisdom equal to one’s own. Third, there is a kind of being who has superior moral discipline, superior concentration, and superior wisdom.

How should one approach for benefit a being whose moral discipline, concentration, and wisdom are all inferior? One should not expect to seek assistance from such a person, but should approach solely out of loving-kindness and encourage that person to be diligent. Because this is beneficial, one should draw near.

How should one approach for benefit a being whose moral discipline, concentration, and wisdom are equal to one’s own? One should reflect: “That person can speak to me about comparable moral discipline, and I can speak to that person about comparable moral discipline. By listening to each other, we can maintain continuity and accomplish much.” One should likewise reflect: “That person can speak to me about comparable concentration, and I can speak to that person about comparable concentration.

By listening to each other, we can maintain continuity and accomplish much.” One should further reflect: “That person can speak to me about comparable wisdom, and I can speak to that person about comparable wisdom. By listening to each other, we can maintain continuity and accomplish much.” Because this is beneficial, one should draw near.

How should one approach for benefit a being who possesses superior moral discipline, superior concentration, and superior wisdom? One should reflect: “Relying upon that person, I shall perfect the aggregate of moral discipline if it is not yet perfected. If it is already complete, I shall collect it within right mindfulness and firmly preserve it.” One should then reflect: “Relying upon that person, I shall perfect the aggregate of concentration if it is not yet perfected.

If it is already complete, I shall collect it within right mindfulness and firmly preserve it.” One should then reflect: “Relying upon that person, I shall perfect the aggregate of wisdom if it is not yet perfected. If it is already complete, I shall maintain right mindfulness and firmly preserve it.” For this beneficial purpose, one should draw near. Thus, briefly stated, these are the three kinds of beings whom one should approach.

At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

Approach those below with compassion;

Approach one’s equals for mutual benefit;

Approach the excellent for their virtue,

That what is complete may be preserved.

Approaching those below, one finds little virtue;

Approaching equals, virtue is moderate;

Approaching those above, virtue is weighty;

Therefore, approach the superior person.

Thus have I heard from the Blessed One. Monks, you should know! One should contemplate this body as impure; one should establish this body in mindfulness of breathing; and through its postures one should contemplate impermanence, suffering, and non-self.

If one can contemplate this body as impure, it will be easy to abandon sensual desire toward objects regarded as pure. If mindfulness of breathing can eliminate discursive thoughts and hindrances, then through the bodily postures one should contemplate impermanence, suffering, and non-self, thereby becoming able to abandon the craving to which the world habitually clings. When there is no clinging, there is no fear.

When there is no fear, one realizes ultimate nirvana. Having realized nirvana, one directly knows: “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.” At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

Contemplate the body as impure,

And be mindful of the breath;

Contemplate all formations as impermanent,

As suffering, and as non-self.

Realizing the empty nature of formations,

One attains the supreme tranquility;

Craving no longer clings,

And ultimate nirvana is realized.

Thus have I heard from the Blessed One. Monks, you should know! The bodies of sentient beings are assailed by three mighty enemies and thieves that continually pursue them. What are the three? The sorrow of aging, which opposes health; the sorrow of sickness; and the sorrow of impermanence and death. These are the three mighty enemies that constantly cause sentient beings bodily suffering.

Briefly stated, there are three things in the body. The first is lifespan, the second is warmth, and the third is consciousness. These are called the three things.

When these depart from the body, it is said to be dead: foul-smelling and repulsive, it is cast into a charnel ground and can no longer be used. Therefore, this body is false and deceptive, composed through the conjunction of various dharmas. Lifespan, warmth, and consciousness constitute it. Arising in dependence upon causes and conditions, it is governed by impermanence, without strength or power, and ultimately decays and perishes. The thieves of aging, sickness, and death always follow and never let go. Yet foolish ordinary beings, accumulating ignorance, crave and cling to affection and refuse to part from it.

My noble disciples should clearly understand that this body, too, is formed from such provisional combinations and contains many troubles. They should abandon all deep craving and attachment to the body, internally and externally. When craving is abandoned, liberation is attained. Once liberated, they directly know: “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.” At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

The bodies of all sentient beings

Are pursued and harmed by three enemy thieves:

They are aging, sickness, and death,

From which beings have not yet escaped.

Various dharmas combine to form the body,

False and deceptive, not truly real;

When life, warmth, and consciousness depart,

It becomes merely a corpse in the charnel ground.

Fools do not understand this

And are ever intoxicated by craving;

Wise and noble sages

Shun it as foul excrement.

Cultivating the noble path free of outflows,

They sever the conditions for the three thieves;

They attain the eternal bliss of nirvana

And surely escape the three realms.

Wise people in the world

Are always concerned about their bodies;

Seeking the eternal bliss of nirvana,

They strive diligently without heedlessness.

Thus have I heard from the Blessed One. Monks, you should know! Briefly stated, there are three kinds of meritorious action that should be cultivated and repeatedly practiced. What are the three? The meritorious action of giving, the meritorious action of moral discipline, and the meritorious action of meditation.

What is called the meritorious action of giving? A faithful good man or good woman gives food and drink, incense and flowers, scented oils, clothing, vehicles, beds, dwellings, lamps, gardens, and other possessions. This is called the meritorious action of giving.

What is called the meritorious action of moral discipline? A faithful good man or good woman abstains from killing living beings, perfectly and completely, remaining pure and without transgression; abstains from stealing, perfectly and completely, remaining pure and without transgression; abstains from sexual misconduct, perfectly and completely, remaining pure and without transgression; abstains from false speech, perfectly and completely, remaining pure and without transgression; and abstains from drinking intoxicants that cause heedlessness, perfectly and completely, remaining pure and without transgression. This is called the meritorious action of moral discipline.

What is called the meritorious action of meditation? A faithful good man or good woman cultivates a mind of loving-kindness that pervades one direction and abides there fully; likewise the second, third, and fourth directions, above and below, pervading the entire world and abiding there fully, making the mind of loving-kindness vast and immeasurable, free of enmity and harm, dwelling everywhere. That person cultivates a mind of compassion that pervades one direction and abides there fully; likewise the second, third, and fourth directions, above and below, pervading the entire world and abiding there fully, making the mind of compassion vast and immeasurable, free of enmity and harm, dwelling everywhere.

That person cultivates a mind of sympathetic joy that pervades one direction and abides there fully; likewise the second, third, and fourth directions, above and below, pervading the entire world and abiding there fully, making the mind of sympathetic joy vast and immeasurable, free of enmity and harm, dwelling everywhere. That person cultivates a mind of equanimity that pervades one direction and abides there fully; likewise the second, third, and fourth directions, above and below, pervading the entire world and abiding there fully, making the mind of equanimity vast and immeasurable, free of resentment and harm, dwelling everywhere.

This is called the meritorious action of meditation. These are the three meritorious actions that should be cultivated, practiced, and developed repeatedly. At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

There are three things one should cultivate,

Practice, and practice ever more;

They can bring three kinds of happiness:

Giving, moral discipline, and meditation.

Cultivating giving brings abundant wealth;

Cultivating moral discipline brings long life;

Cultivating loving-kindness, compassion, joy, and equanimity

Brings birth in pure heavenly realms.

Wise people in the world

Who seek supreme happiness

Should cultivate these three merits;

They will certainly attain it, without doubt.

Thus have I heard from the Blessed One. Monks, you should know! Briefly stated, there are three things supreme in the world. What are the three?

First, among all designated sentient beings—whether footless, two-footed, four-footed, or many-footed; with form or formless; percipient or non-percipient; up to the realm of neither perception nor non-perception—the Buddha is supreme. The Tathagata is the Arhat, the Perfectly Awakened One, perfect in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed person, trainer of persons to be tamed, teacher of gods and humans, Buddha, Blessed One. If one gives rise to pure faith in the Buddha, that faith is supreme. The karmic result of such faith among gods and humans is likewise unsurpassed.

Second, among all Dharma teachings, worldly and supramundane, conditioned and unconditioned, nirvana is supreme. It is the abandonment of all conceit, the ending of every thirst, the destruction of alaya, the severing of perilous paths, the exhaustion of craving, dispassion, tranquility, and nirvana. If one gives rise to pure faith in the Dharma of nirvana, that faith is supreme. The karmic result of such pure faith among gods and humans is likewise unsurpassed.

Third, among all assemblies, communities, companions, and associations, the Sangha of the Buddha’s noble disciples is supreme. It comprises those on the four paths and those who have attained the four fruits, the eight kinds of noble persons. Among sentient beings, they are true, sublime, foremost, and most honored.

They should be respectfully welcomed, honored with offerings, praised, and extolled. Regardless of worldly body, life, wealth, or possessions, they are the unsurpassed field of merit for gods and humans. If one gives rise to pure faith in this noble Sangha, that faith is supremely excellent.

With such sincerity, one will experience supremely excellent karmic results among gods and humans. These are called the three supreme things. At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

There are three things supreme:

The Buddha, Dharma, and Sangha.

Relying upon them, faith arises,

And one can see the supreme Dharma.

Relying on the Buddha, pure faith arises,

Knowing the Honored One among bipeds;

He realized unsurpassed bodhi

And is worthy of offerings from gods and humans.

Relying on the Dharma, a wholesome mind arises,

Knowing the supreme among all states of dispassion;

It realizes unsurpassed nirvana,

Tranquil and eternally blissful.

Relying on the Sangha, faith arises,

Knowing the supreme among assemblies;

It is the unsurpassed field of merit,

Worthy of offerings from gods and humans.

Giving the finest gifts to this field of merit

Produces supreme merit,

Brings supreme happiness,

And grants beauty, strength, and renown.

Offering to those who are noble,

And practicing the sublime Dharma,

One gains supreme happiness,

Whether among gods or humankind.

Giving to the field of merit of the Three Jewels

Is called the supreme gift;

Everywhere one dwells in happiness,

And afterward realizes nirvana.

To summarize this profound meaning, the Uddana says:

Children; reverence; the two trainings;

Abundant merit; the profound; beings;

Impurity and hostile afflictions;

Meritorious actions and the supreme.

Thus have I heard from the Blessed One. Monks, you should know! Three kinds of Great Teachers appear in the world for the benefit and happiness of immeasurable sentient beings, out of compassion for the world and for the great assembly of gods and humans, bringing them immeasurable benefit and happiness.

What are the three? The Tathagata, the Arhat, the Perfectly Awakened One, perfect in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed person, trainer of persons to be tamed, teacher of gods and humans, Buddha, Blessed One, appears in the world and reveals the true Dharma to sentient beings. It is good in the beginning, good in the middle, and good in the end; its words and meanings are clear; and it fully reveals the pure and stainless holy life.

It teaches the Truth of suffering, the Truth of the origin of suffering, the Truth of the cessation of suffering, and the Truth of the path leading to the cessation of suffering. Such is called the first Great Teacher who appears in the world for the benefit and happiness of immeasurable sentient beings, out of compassion for the world and for the great assembly of gods and humans, bringing them immeasurable benefit and happiness.

Furthermore, a disciple beyond training of the Tathagata, the Perfectly Awakened One—an arhat whose outflows have been exhausted, whose holy life has been established, whose task has been completed, who has laid down the burden, attained benefit and happiness, exhausted all fetters, properly upheld and practiced the Tathagata’s teachings, attained liberation, and realized complete knowledge—appears in the world and reveals the true Dharma to all sentient beings.

It is good in the beginning, good in the middle, and good in the end; its words and meanings are clear; and it fully reveals the pure and stainless holy life. It teaches the Truth of suffering, the Truth of the origin of suffering, the Truth of the cessation of suffering, and the Truth of the path leading to the cessation of suffering. Such is called the second Great Teacher who appears in the world for the benefit and happiness of immeasurable sentient beings, out of compassion for the world and for the great assembly of gods and humans, bringing them immeasurable benefit and happiness.

Furthermore, a disciple in training of the Tathagata, the Perfectly Awakened One, who is endowed with the holy life, right view, and great learning, and who properly hears, recites, and separately transcribes the sutras—such as Gathas, Spontaneous Utterances, Accounts of Past Events, Birth Stories, and Extensive Discourses—and clearly understands their meaning, appears in the world and reveals the true Dharma to sentient beings.

It is good in the beginning, good in the middle, and good in the end; its words and meanings are clear; and it fully reveals the pure and stainless holy life. It teaches the Truth of suffering, the Truth of the origin of suffering, the Truth of the cessation of suffering, and the Truth of the path leading to the cessation of suffering. Such is called the third Great Teacher who appears in the world for the benefit and happiness of immeasurable sentient beings, out of compassion for the world and for the great assembly of gods and humans, bringing them immeasurable benefit and happiness.

These are called the three kinds of Great Teachers who appear in the world for the benefit and happiness of immeasurable sentient beings, out of compassion for the world and for the great assembly of gods and humans, bringing them immeasurable benefit and happiness. At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

There are three kinds of Great Teachers

Who, when appearing in the world,

Bring benefit and happiness

To gods, humans, and the world.

The first is the Tathagata;

The second, a disciple beyond training;

The third, a disciple still in training,

Endowed with pure precepts and great learning.

These three Great Teachers

Are worthy of offerings from gods and humans;

They can proclaim the true Dharma

And open wide the gate of ambrosia.

They enable immeasurable sentient beings

To abandon all fetters,

Be liberated from the suffering of birth and death,

And realize the eternal bliss of nirvana.

Like a skilled guide

Who can point out the right road,

Those who travel correctly and follow it

Will surely attain happiness.

Thus these three Great Teachers

Show sentient beings the Four Truths;

Practicing without heedlessness,

They surely transcend birth and attain liberation.

Thus have I heard from the Blessed One. Monks, you should know! At three times the gods assemble joyfully and radiantly, display signs of diligence, and descend to the human realm. What are the three?

A disciple of mine, whether possessing little or much wealth, few or many relatives, belonging to a noble or humble family, first gives rise to the aspiration and spreads this Dharma throughout the household. Someone then joyfully aspires to leave home. At that time the gods joyfully assemble and proclaim words that gods and humans can understand: “Now a disciple of the Buddha is doing battle with Mara’s army and evil companions. Therefore, let us descend to the human realm, lend assistance, strengthen that disciple’s faith, and prevent all hindrances and difficulties.” Having said this, they descend to the human realm and do what should be done. This is called the first time the gods descend: joyfully and radiantly assembling, displaying signs of diligence, and coming to the human realm.

Again, a disciple of mine shaves off hair and beard, dons the kasaya robe, and with true faith leaves the household life for homelessness, becoming a monk. Practicing in harmony and respect, he dwells restrained by the precepts of individual liberation, exemplary in conduct, and complete in every respect. He fears even the slightest offense and undertakes all the training rules that should be learned.

He accomplishes purity of bodily, verbal, and mental action, purity of livelihood, and purity of view. At that time the gods joyfully assemble and proclaim: “The gods all know that a disciple of the Buddha is doing battle with evil Mara. Let us descend to the human realm to assist him, increase his strength and majestic power, and enable him to defeat Mara’s army.” Having done so, they again descend to the world and do what should be done.

This is called the second time the gods assemble joyfully and radiantly, display signs of diligence, and descend again to the world.

Again, a disciple of mine has exhausted the outflows and realized the true state free of outflows, with mind well liberated and wisdom well liberated. Having directly realized penetrating wisdom in this Dharma, he dwells fully established and knows for himself: “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.” At that time the gods joyfully assemble and proclaim: “The gods all know that a disciple of the Buddha, doing battle with the armies of evil Mara, has severed Mara’s head and defeated his armies.

He has declared: ‘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.’ Let us praise him, carry incense and flowers down to the human realm, bow to him and make offerings, extol and commend him, and request him to teach the true Dharma by which this body may be delivered from birth, aging, sickness, and death.” Having said this, they descend to the human realm and do what should be done.

This is called the third time the gods assemble joyfully and radiantly, display auspicious signs, and descend to the human realm.

Monks, you should know! If, in any country, city, town, or village, a faithful person aspires to leave home, shaves the head, and truly enters the homeless life, and that renunciant later exhausts the outflows, the gods and benevolent spirits will frequently descend to that country, city, town, or village to bless and protect it. They will cause that place to be prosperous and joyful, with timely winds and rains and without calamities or epidemics.

The beings there will incline toward loving-kindness and together cultivate wholesome karma, dwelling securely throughout the long night of the present and future, and soon realizing the unsurpassed eternal bliss of nirvana. These are called the three times when the gods assemble joyfully and radiantly, display dignified signs, and descend to the human realm. At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

At three times the gods

Joyfully assemble together,

Radiant in form and appearance,

And descend to the human realm.

First, when one seeks to leave home;

Next, when one shaves the head;

Third, when the outflows are exhausted

And all of Mara’s armies are subdued.

Seeing one who has left home

And can eliminate the outflows,

The gods respectfully make offerings

And sing praises such as these:

“Homage to the victorious one!

Homage to the supreme person!

Homage to the one who has defeated Mara’s hosts

And preserved a name of great renown!”

With joyful hearts, the gods

Assist and make offerings,

Hoping that those who shave their heads

Will exhaust the outflows and realize the unborn.

Therefore, one must strive diligently,

Meditating and recollecting tranquil bliss;

Courageous and never heedless,

One subdues all the armies of Mara.

Within the Buddha’s discipline,

Leaving home with right faith,

One can be liberated from all outflows

And forever leave suffering behind.

Thus have I heard from the Blessed One. Monks, you should know! Briefly stated, there are three things among gods and humans that are supremely great. What are the three? Long life, beautiful appearance, and happiness. These three qualities of gods surpass those of humans by hundreds of thousands and myriad millions of times, beyond reckoning.

Fifty human years are only one day and one night in the heaven of the Four Great Kings. Thirty such days and nights make one month, twelve months make one year, and the lifespan in the heaven of the Four Great Kings is five hundred such years. This is equivalent to nine million human years, whereas people in this world live only one hundred years.

One hundred human years are one day and one night in the Heaven of the Thirty-three. Thirty such days and nights make one month, twelve months make one year, and the lifespan in the Heaven of the Thirty-three is one thousand such years. This is equivalent to thirty-six million human years.

Two hundred human years are one day and one night in the Yama Heaven. Thirty such days and nights make one month, twelve months make one year, and the lifespan in the Yama Heaven is two thousand such years. This is equivalent to one hundred forty-four million human years.

Four hundred human years are one day and one night in the Tusita Heaven. Thirty such days and nights make one month, twelve months make one year, and the lifespan in the Tusita Heaven is four thousand such years. This is equivalent to five hundred seventy-six million human years.

Eight hundred human years are only one day and one night in the Heaven of Delight in Creation. Thirty such days and nights make one month, twelve months make one year, and the lifespan in the Heaven of Delight in Creation is eight thousand such years. This is equivalent to two billion three hundred four million human years.

One thousand six hundred human years are only one day and one night in the Heaven of Mastery over Others’ Creations. Thirty such days and nights make one month, twelve months make one year, and the lifespan in the Heaven of Mastery over Others’ Creations is sixteen thousand such years. This is equivalent to nine billion two hundred sixteen million human years. Here, ten thousand times ten thousand is counted as one hundred million. Thus it is called heavenly longevity. The beauty and happiness of the gods cannot be illustrated by any comparison found in the human realm.

The gods possess these three supreme qualities. Yet all of them are impermanent, unstable, unreliable, and subject to change. When the gods approach death, other gods come to accompany them, point out the realms of the sages, and wish that they may be reborn in a good realm. Rebirth in a good realm brings excellent benefit; obtaining excellent benefit brings accomplishment.

For a god to pass into a good realm, obtain excellent benefit, and attain accomplishment means this: upon dying in a heavenly realm, that god is reborn among humans and thus passes to a good realm. Having reached the human realm, that person maintains right faith in the Dharma and discipline taught by the Buddha; this is called excellent benefit. That right faith then grows and becomes strong, with roots deep and firm. No ascetic or brahmin in the world, nor any god, Mara, or Brahma, can properly lead that person into regression. This is called accomplishment.

Through this accomplishment, that person performs many deeds within the Buddha’s Dharma: purifying faith, leaving home and receiving the precepts, cultivating samatha and vipasyana, contemplating the Four Noble Truths, forever eliminating all outflows, and realizing nirvana down to the final trace. At that time, the Blessed One, wishing to express this meaning more fully, spoke these verses:

The gods possess three supreme things:

Long life, beauty, and happiness.

Measured by the days and months of humankind,

Their extent is difficult to calculate.

Yet these three supreme things

Are extraordinary and difficult to obtain;

They cannot be kept and are subject to change,

For the power of the Mara of death remains.

When the signs appear that a god will relinquish life,

The other gods assemble

And offer wholesome instruction,

Causing that god’s heart to rejoice.

They raise their voices and wish that the god

May be reborn in a wholesome destiny,

Among human beings,

In a land of radiant light.

Dwelling within the Buddha’s Dharma,

One encounters right faith;

Its roots grow deep and firm,

And false teachings cannot turn one away.

Evil deeds of body, speech, and mind

Can be abandoned through skillful means;

Though born in another state,

There are further skillful means.

Cultivating body, speech, and mind extensively,

And the three supreme wholesome qualities,

One reflects correctly in accordance with principle

And makes them immeasurably vast.

One cultivates meritorious actions:

Giving, moral discipline, and great learning;

Within the Buddha’s true Dharma,

One leaves home and cultivates the holy life.

With right faith, one cultivates wholesome qualities,

And becomes patient and gentle;

One is born among gods or humans,

Or realizes the bliss of nirvana.

Thus the heavenly sages

Come to instruct and guide

Those relinquishing life in a heavenly realm,

As a mother loves her young child.

The gods constantly make this aspiration:

“May wholesome happiness increase;

May it cause the asuras

To retreat and increase no more.”

Scripture of Past Events, Fascicle Seven

END