本事經

Fascicle Six

Thus have I heard from the Blessed One. Monks, you should know! Sentient beings draw near to one another according to affinity, without much difference among them.

Though there are many kinds of sentient beings, strong and weak, they still associate with their own kinds, becoming attached to their affairs; likewise, sentient beings of noble and excellent qualities draw near to and become attached to those possessing similarly noble and excellent qualities. In the past, sentient beings in other realms also formed close affinities without distinction. Among the many different kinds of sentient beings, whether higher or lower, strong or weak, they likewise drew near to one another and became attached to one another according to their various inclinations.

Those of noble character associated with and became attached to others of noble character. In the future, those sentient beings will likewise form close affinities without distinction. The inferior among the many kinds of sentient beings will associate with and draw near to those of inferior character, becoming defiled; while sentient beings possessing subtle and excellent inclinations will, in the future, associate with and become attached to many corresponding things.

In this present world, sentient beings now associate with and become attached to one another without distinction. Those of inferior character associate with and become attached to others of inferior character, while the various kinds of sentient beings possessing subtle and excellent inclinations presently associate with and become attached to their own kind. Thus, those noble sentient beings presently associate closely and become attached to one another.

Therefore, the Venerable Kiều Trần Như and sixty others of his own kind assembled together with A Nhã Kiều Trần Như to practice asceticism; likewise, Ma Ha Ca Diếp and a great many others of his own kind assembled together to cultivate sublime practices.

Xá Lợi Tử and a great many others of his own kind assembled together to cultivate great wisdom.

Đại Mục Kiền Liên and a great many others of his own kind assembled together to cultivate great supernormal powers.

Câu Sắt Chỉ La and a great many others of his own kind assembled together to cultivate unobstructed analytical knowledge.

Mãn Từ Tử and a great many others of his own kind assembled together to expound the true Dharma.

Già Đa Hành Na and a great many others of his own kind assembled together to cultivate the interpretation of sutras.

The Venerable Thiện Hiện and a great many others of his own kind assembled together to cultivate the practice of dwelling together without contention.

Lôi Lệ Phạt Da and a great many others of his own kind assembled together to cultivate meditative concentration.

Ưu Ba Ly and a great many others of his own kind assembled together to cultivate the practice of preserving the Vinaya precepts.

Vật Lực Sĩ Tử and a great many others of his own kind assembled together to cultivate the practice of providing seats and sleeping places for the Sangha.

The Venerable Bất Diệt and a great many others of his own kind assembled together to cultivate the purification of the divine eye.

The Venerable A Nan and many others of his own kind assembled together to cultivate great learning.

La Hầu La and a great many others of his own kind assembled together to cultivate delight in observing the precepts.

Đồng Tử Ca Diếp and a great many others of his own kind assembled together to cultivate skillful eloquence in discourse.

Kiếp Tì Nô and a great many others of his own kind assembled together to cultivate the practice of instructing and admonishing the monks.

The Venerable Nan Đà and a great many others of his own kind assembled together to cultivate the practice of instructing and admonishing the nuns.

Ưu Bà Tây Na and a great many others of his own kind assembled together to cultivate perfect deportment.

Nữu Mỹ Nan Đà and sixty others of his own kind assembled together to cultivate dignified bearing.

Ngu Nhơn Thiên Thọ and sixty others of his own kind assembled together to cultivate rebellious and evil conduct.

Thus should it be understood: sentient beings draw near to one another according to affinity, without distinction. Higher sentient beings associate with higher sentient beings, while inferior sentient beings draw near to and associate with inferior sentient beings, becoming attached to many things according to their inclinations. Sentient beings possessing various excellent qualities likewise draw near to and associate with one another, becoming attached to all manner of things. At that time, the Blessed One, penetrating deeply into this meaning, spoke these verses:

As trees and grasses in an ancient forest,

Like wind and fire,

Things of every kind gather together;

So too do sentient beings.

Fools associate with fools,

And the wise draw near to the wise;

Those who befriend the wise

Are themselves people of wisdom.

As when a mass of filthy mud is cast away,

It sinks into the great sea,

One who associates with the indolent

Will surely lose clear understanding.

Therefore, wishing to abandon indolence

And delight in freedom from laziness,

One should draw near to the wise

And thus ever be freed from suffering.

Thus have I heard from the Blessed One. Monks, you should know that there are three causes and three conditions that can bring about a future existence. What are the three? They are: ignorance not yet extinguished, craving not yet abandoned, and karma not yet exhausted. Through these causes and conditions, one may receive a body in a future life. Thus, karma is the fertile field, consciousness is the seed, and craving is the moisture; ignorance, absence of wisdom, absence of understanding, and absence of right view are what contain and sustain it. Relying upon consciousness as its abode, there is the desire for form and existence in the realm of form, or, in the formless realm, the desire that unwholesome karma might render that form base while the formless state within is subtle.

If karma belongs to the desire realm, its ripened fruit cannot be designated when it is not present. Yet because this desire arises from karma belonging to the desire realm, and its ripened fruit manifests in the present, it is therefore designated as desire. At that very time, karma is the fertile field, consciousness is the good seed, craving is the moisture, and ignorance, absence of wisdom, absence of understanding, and absence of right view are its receptacle. Relying upon consciousness as its abode, one desires birth in a lower realm.

Likewise, karma belonging to the form realm brings about a ripened fruit. When that fruit is not present, it cannot be designated as form; but because karma of the form realm brings forth a ripened fruit that can manifest in the present, it is therefore designated as form. At that very time, karma is the fertile field, consciousness is the good seed, craving is the moisture, and ignorance, absence of wisdom, absence of understanding, and absence of right view are its receptacle. Consciousness abides there, and form exists there.

If there were no formless karma bringing forth a ripened fruit, then when it was not present it could not be designated, for no such existence would be established. Yet because this formless karma brings forth a ripened fruit that manifests in the present, it is therefore designated as formless existence. At that very time, karma is the fertile field, consciousness is the seed, craving is the moisture, and ignorance, absence of wisdom, absence of understanding, and absence of right view are its receptacle. Consciousness abides in the subtle formless realm.

Monks, you should know: through seclusion, one becomes separated from the desire realm; through the formless, one becomes separated from the form realm; and through cessation, one becomes separated from all existence. Where there is existence, there is arising, produced through conditions and mental activity.

Monks, you should contemplate with wisdom in accordance with reality so as to become separated from desire. You should contemplate with true wisdom so as to become separated from form existence and formless existence. Why should you contemplate with true wisdom so as to become separated from desire?

It means becoming separated from evil and unwholesome desires and, with applied thought and sustained thought, abiding fully and securely in the joy and bliss born of seclusion, the first meditative absorption. One can then contemplate correctly, with wisdom and in accordance with reality. Within it are form, feeling, perception, formations, and consciousness, whose nature is thus: all are impermanent; all are suffering; they are like illness, like affliction, like being struck by a poisoned arrow; they are troublesome, harmful, fearful, erroneous, resentful, and hateful; they swiftly decay, are beset by many ailments and calamities, are false and unreal, subject to dissolution, devoid of self, and unreliable.

Thus, with right mindfulness, you should contemplate them in accordance with reality so as to escape from desires.

Why should you contemplate correctly, with wisdom and in accordance with reality, so as to become separated from form existence? It means transcending all perceptions of form, bringing perceptions of resistance to an end, and not attending to perceptions of diversity, thereby abiding fully in the infinity of space, the base of infinite space. One can then contemplate correctly, with wisdom and in accordance with reality.

Within it are feeling, perception, formations, and consciousness, whose nature is thus: all are impermanent; all are suffering; they are like illness, like affliction, like being struck by a poisoned arrow; they are troublesome and harmful, fearful and erroneous, fraught with anxiety and concern; they swiftly decay, are beset by many ailments and calamities, are false and unreal, subject to dissolution, devoid of self, and unreliable.

Thus you should contemplate them with wisdom and in accordance with reality so as to become separated from form existence.

Why should you contemplate correctly, with right wisdom and in accordance with reality, so as to become separated from formless existence? It means rightly and fully understanding that which is peaceful and sublime: the relinquishment of pride, the extinction of all craving, the destruction of alaya, the severance of all courses of existence, non-attainment, the exhaustion of craving, dispassion, peace, and nirvana. Thus you should contemplate it with true wisdom in accordance with reality and become separated from formless existence.

If you contemplate with wisdom in this way, you will become separated from the three realms of existence—the desire realm, the form realm, and the formless realm. Having become separated from them, you will attain dispassion. Having attained dispassion, you can attain liberation. Having attained liberation, you can know for yourselves: ‘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 elucidate this meaning, spoke these verses:

With right wisdom, contemplate

The marks of separation from the three realms;

Bring all formations to rest

And realize supreme nirvana.

Then, liberated from all outflows,

Well trained in meditative concentration,

One sustains the final body

And subdues all hosts of Mara.

Thus have I heard from the Blessed One. Monks, you should know that there are three causes and three conditions through which sentient beings who seek material gain give rise to delusion. What are the three? First, sensual craving serves as cause and condition, causing sentient beings who eagerly seek material gain to give rise to much delusion. Second, attachment serves as cause and condition, causing sentient beings who eagerly seek material gain to give rise to much ignorance. Third, making use of offerings without seeing the grave faults therein serves as cause and condition, causing all sentient beings who eagerly seek material gain to give rise to much ignorance.

Monks, you should not give rise to these three causes and three conditions through which the eager pursuit of material gain produces ignorance. There are monks who, knowing these three causes and three conditions, go to a donor’s house seeking a share of material offerings for themselves. If, at that house, they feel no shame when they see that the householders remain indifferent, ignore them without asking after them, do not come forward to welcome or invite them in, do not indicate a seat, and do not wish to converse with them, they then think: ‘At this donor’s house, those who receive respectful treatment and those who speak falsely are all regarded with indifference.’ For this reason, unable to endure it or free themselves from it,

they give rise to foolish and harmful thoughts and may commit evil and unwholesome karma through body, speech, and mind.

Because of this, they fall into evil destinies and experience unpleasant fruits.

Monks, you should know: I see sentient beings in the world whose minds are disturbed by material gain; when their bodies break up and their lives end, they fall into evil destinies, are born in hell, and experience unpleasant fruits. I see sentient beings in the world whose minds are distressed and disturbed by loss; when their bodies break up and their lives end, they fall into evil destinies, are born in hell, and experience unpleasant fruits. I see sentient beings in the world whose minds are distressed and disturbed by both material gain and loss; when their bodies break up and their lives end, they fall into evil destinies, are born in hell, and experience unpleasant fruits.

Thus, material gain first pierces the veil covering a foolish ordinary person. Having pierced that veil, it next pierces the skin. Having pierced the skin, it next pierces the flesh. Having pierced the flesh, it next severs the blood vessels. Having severed the blood vessels, it next pierces the bones. Having pierced the bones, it then injures the marrow, and only thereafter does it stop.

Therefore, you should consider: ‘How may I keep my mind from being distressed and disturbed by material gain? How may I keep my mind from being disturbed by loss? How may I keep my mind from being distressed and disturbed by both material gain and loss?’ Without idleness, diligently cultivate the noble conduct and swiftly realize the unsurpassed bliss of nirvana. Monks, you should understand it in this way.

At that time, the Blessed One, wishing to elucidate this meaning, spoke these verses:

Because of three kinds of causes and conditions,

Hoping and seeking for gain and support,

They ruin many kinds of merit and virtue,

And also lose the fruits of heavenly and human birth.

Those who hear and are wise,

When harmed by gain and support,

Still keep their minds at peace,

Unmoving like a great mountain.

Ever peaceful, secure, and serene,

They rightly contemplate the meanings of the Dharma,

Cultivate deeply and clearly perfect right knowledge and vision,

And realize the eternal bliss of nirvana.

Thus have I heard from the Blessed One. Monks, you should know: Within the realm of desire, three kinds may be spoken of in brief. Although beings there possess great merit, because of desire they must undergo rebirth after death and cannot escape.

Thus, when they are born in those places, craving is the root of their existence within those realms. What are the three? First is desire in the heavenly realm; second is desire in the Heaven of Delight in Creation; and third is desire in the Heaven of Mastery over Others’ Creations.

These are the three kinds of desire within the realm of desire. Although beings there have accumulated merit and virtue enabling them to enjoy sensual pleasures, they still remain within the cycle of birth and death and cannot escape. Therefore, they are born in those places.

It is because of craving that they are born within those realms.

When my noble disciples see these three realms of desire as they truly are, they recognize the great folly involved, and therefore become disenchanted with and repelled by them. Having become disenchanted, they seek to relinquish desire; having relinquished desire, they can attain liberation. Once liberated, they 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.” At that time, wishing to elucidate this meaning more deeply, the Blessed One spoke these verses:

The realm of desire is of three kinds,

Wherein sensual pleasures are enjoyed:

The Heaven of Delight in Creation,

And the Heaven of Mastery over Others’ Creations.

Thus are beings born in these three realms.

Though they possess abundant merit and blessings,

They revolve within birth and death

And cannot transcend beyond them.

They remain forever in the realm of desire.

If one recognizes its utter folly,

Abandons the destinies of humans and gods,

And realizes unsurpassed nirvana.

Thus have I heard from the Blessed One. Monks, you should know: In the world there is a kind of evil monk who has accomplished three qualities resembling those of a donkey. What are the three? There is a kind of evil monk who is neither respectful nor reverent, who has neither shame nor moral dread, and who is indolent and forgetful. Such an evil monk, fully possessing these three qualities, resembles a donkey.

Though devoid of virtue, he follows the Sangha and declares, “You should know that I too am a true ascetic, a son of the Sakyan.” Yet this evil monk does not cultivate or increase morality, concentration, and wisdom. Even so, he accompanies the Sangha of true and pure monks and follows the assembly, again declaring, “You should know that I too am a true ascetic, a son of the Sakyan.” It is like a donkey in the world following behind a herd of cattle and then loudly crying, “I too am an ox!” Yet when its form is revealed—its donkey’s body, head, ears, hooves, hair, voice, and so forth—all these differ from those of an ox.

Still it follows the cattle and loudly cries, “I am an ox appearing in bodily form!” In the same way, this kind of evil monk is truly devoid of virtue, yet follows the Sangha and proclaims, “You should know that I too am a true ascetic, a son of the Sakyan.”

This kind of evil monk dwells in dependence upon villages and settlements. When the sun rises, he arranges his robes, takes his alms bowl in hand, and enters the village to beg for food. He is unable to guard his body, speech, and mind; does not abide in right mindfulness; and does not restrain his faculties. For the sake of gain and support, he causes faithful lay devotees and donor families to sit on the ground while he expounds the Dharma to them from a higher seat. I say that monks of this kind are evil monks resembling donkeys. At that time, elucidating this meaning more deeply, the Blessed One spoke these verses:

With head shaved and robes upon him,

Holding an alms bowl in his hand,

In truth devoid of morality, concentration, and wisdom,

He nevertheless calls himself an ascetic.

Just as a donkey in the world,

Whose form differs from that of an ox,

Still follows behind the cattle

And considers itself a genuine ox,

So too does an evil monk,

Who has become worthy of no one’s respect.

Though he constantly follows the pure,

He does not realize bodhi.

Thus have I heard from the Blessed One. Monks, you should know: There are three trainings. If, with regard to them, one is free from heedlessness, diligently strives day and night, is neither distracted nor idle, and applies oneself earnestly to training, then the taints that have not yet arisen will forever be prevented from arising, and those that have already arisen will forever be eradicated. What are the three? First is the training in higher morality; second is the training in the higher mind; and third is the training in higher wisdom.

What is called the training in higher morality? Monks fully possess the precepts, dwell securely in guarding the precepts of individual liberation, and are capable of practicing and upholding them without negligence. Even upon seeing a minor offense, they give rise to fear and constantly receive, uphold, cultivate, and train in the precepts. They perfect the purity of the two kinds of karma—bodily and verbal—perfect purity of livelihood, and perfect purity of view. This is called the training in higher morality.

What is called the training in the higher mind? Monks rightly withdraw from sensual desire and unwholesome phenomena, possessing initial application and sustained application, and, born of seclusion, abide fully in joy and bliss in the first dhyana. In the fuller exposition, this continues through abiding fully in the fourth dhyana. This is called the training in the higher mind.

What is called the training in higher wisdom? Monks know as they truly are the noble truth of suffering, the noble truth of its origin, the noble truth of its cessation, and the noble truth of the path leading to its cessation. This is called the training in higher wisdom.

Regarding these three trainings, if one is free from heedlessness, diligently strives day and night, cuts off external conditions, encounters a place of seclusion, and does not neglect one’s training, then the taints that have not yet arisen will forever be prevented from arising, and those that have already arisen will be completely eradicated. At that time, elucidating this meaning more deeply, the Blessed One spoke these verses:

Morality, mind, and wisdom are the three trainings;

The wise are able to cultivate and learn them.

Diligently striving, they constantly abide in peace,

Entirely free from external conditions.

They diligently cultivate morality, mind, and wisdom,

As though extinguishing a fire upon their heads.

These are called the noble fields of training,

Leading to the final consummation of training.

Their liberation leaves nothing remaining;

They perfect wondrous, purified wisdom,

Attain immovable liberation,

And are forever removed from all taints.

The sea of suffering of birth and death is ended;

There will be no further existence.

Thus have I heard from the Blessed One. Monks, you should know: There are three trainings. If one diligently cultivates and practices them, one will not be without results, but will necessarily reach the ultimate goal, attain the deathless, and realize nirvana. What are the three? First is the training in higher morality; second is the training in the higher mind; and third is the training in higher wisdom.

What is called the training in higher morality? Monks honor and esteem the precepts, causing morality to become supreme. If they do not guard and uphold the precepts, it is called not being supreme; and without wisdom, it is not supreme.

With regard to even the minor training precepts, if one commits a slight offense, one must immediately abandon it. Therefore, I say that such a person utterly refrains from violating the training precepts, deeply possesses shame and moral dread, is able to follow the pure holy life, and is able to perfect the pure holy life. With regard to all these fields of training, that person can guard and uphold the precepts and can train in them.

Such a person will certainly be able to eradicate the three fetters forever, realize the fruit of stream-entry, realize the fundamental Dharma, and advance toward bodhi. After journeying back and forth among gods and humans no more than seven times, that person will bring all suffering to an end. This is called higher morality.

What, then, is the training in the Higher Mind? Monks, you should know: one takes the Higher Morality as supreme and regards careful observance as supreme; if one does not recite prajna, it is not supreme. With regard to even the minor training precepts, if one commits minor offenses, one must abandon them.

Why is this? I say that such a person ultimately does not transgress the fields of training and is not defiled in conscience and moral dread; he will certainly be able to accord with the pure holy life and will certainly be able to accomplish the pure holy life. Constantly guarding and training in those fields of training, he will certainly be able to sever the five lower fetters, realize the fruit of non-returning, attain the state of a non-returner, and be reborn spontaneously.

In that world he will attain parinirvana. This is called the training in the Higher Mind.

What is called the training in Higher Wisdom? Monks, one respects the moral discipline and takes morality as supreme; one respects careful observance and takes it as supreme; one respects the wisdom of prajna and takes it as supreme. Although these are minor fields of training, if one commits an offense yet is able to abandon it, I therefore say that such a person ultimately does not transgress the fields of training and does not sink deeply into shame and moral dread; he will certainly follow the pure holy life and be able to accomplish the pure holy life.

Within those fields of training, he is able to abide in wisdom and remain in training. That person will certainly be able to eradicate the outflows, attain true freedom from outflows, liberation of mind through excellence, and liberation through wisdom through excellence. Abiding fully in that Dharma, he personally realizes direct knowledge and wisdom and is able to know for himself: “My birth is exhausted, the holy life has been established, what had to be done has been done, and there is no further existence.” This is called the training in Higher Wisdom.

If one diligently cultivates and trains in these three, I say that one will certainly realize the fruit and reach the ultimate end, realize the Deathless, and realize nirvana. These are called the three kinds of training. If one diligently cultivates and trains in them, one will realize the fruit, certainly attain the ultimate end, attain the Deathless, and attain nirvana.

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

Diligently cultivate the Higher Morality;

In morality, train with diligence.

One can thereby escape the three fetters

And will realize the fruit of stream-entry.

Diligently cultivate the Higher Mind;

Abiding in concentration, undertake the training.

One can thereby sever the five fetters

And will realize the fruit of non-returning.

Diligently cultivate Higher Wisdom;

In wisdom, apply oneself to what must be learned.

One can thereby sever all fetters

And will realize the fruit of the unborn.

When the three trainings remain unimpaired,

One will certainly realize the supreme meaning.

Therefore, honor the three trainings

And attain the Dharma-nature without doubt.

Thus have I heard from the Blessed One. Monks, you should know: there are three kinds of training. If one cultivates only a little, one will realize a lesser fruit. If one cultivates fully, one will realize the complete fruit. What are the three? The first is the training in Higher Morality. The second is the training in the Higher Mind. The third is the training in Higher Wisdom.

What is called the training in Higher Morality? Monks respect the moral discipline and take the moral discipline as supreme; never guarding it is called not taking it as supreme. Not reciting prajna-wisdom is not supreme.

With regard to those minor training precepts, if one commits minor offenses, one must abandon them. Therefore, I say that such a person ultimately does not transgress the fields of training and does not sink deeply into shame and moral dread; he will certainly accord with the pure holy life and will certainly be able to accomplish the pure holy life. In those fields of training, he is able to guard the moral discipline and undertake the training.

That person will certainly sever the three fetters, realize the fruit of stream-entry, attain the state of non-decline, and be assured of bodhi; after no more than seven returns among humans and devas, he will bring all suffering to an end. Or, because his greed and delusion have become slight, he may return once more to the desire realm and realize the fruit of once-returning. During that single return, he will bring all suffering to an end.

This is called the training in Higher Morality.

What is called the training in the Higher Mind? Monks respect the moral discipline and take the moral discipline as supreme; they respect careful observance and take it as supreme; if they do not respect prajna, it is not called supreme. With regard to those minor precepts, if one commits minor offenses, one must abandon them.

Therefore, I say that such a person ultimately does not transgress the fields of training and does not sink deeply into shame and moral dread; he will certainly be able to accord with the pure holy life and accomplish the pure holy life. In those fields of training, he is able to maintain careful observance, and that concentration will enable him to sever the five lower fetters, realize the fruit of non-returning, attain the state of a non-returner, and be reborn spontaneously.

In that world he will attain parinirvana. This is called the training in the Higher Mind.

What is called Higher Wisdom? Monks respect the moral discipline and take the moral discipline as supreme; by respecting careful observance, they will certainly attain what is supreme; they respect the wisdom of prajna and take it as supreme. With regard to those minor training precepts, if one commits minor offenses, one should abandon them.

Therefore, I say that such a person ultimately does not transgress the fields of training and does not sink deeply into shame and moral dread; he will certainly be able to accord with the pure holy life and will certainly be able to accomplish the pure holy life. In those fields of training, prajna can arise and the training can arise. That person will certainly eradicate the outflows forever, attain true freedom from outflows, liberation of mind through excellence, and liberation through wisdom through excellence.

Abiding fully and at peace in that Dharma, he personally realizes direct knowledge and wisdom and is able to understand clearly: “My birth is exhausted, the holy life has been established, what had to be done has been done, and I shall assume no further body.” This is called the training in Higher Wisdom. These are called the three kinds of training. If one cultivates little, the resulting attainment is small.

If one cultivates greatly, the resulting attainment is great. At that time, the Blessed One, elucidating this meaning, spoke these verses:

Abiding peacefully in reverence for morality

Is called cultivating only a small part.

By constantly and diligently undertaking the training,

One will first realize a lesser fruit.

Entering deeply into meditative concentration

Is also called cultivating a small part.

By constantly and diligently undertaking the training,

Only a lesser fruit will likewise arise.

Entering deeply into wisdom

Is called perfect cultivation.

By constantly and diligently practicing,

One will realize the complete fruit.

Whether cultivation is little or great,

The resulting fruits bear different names.

Knowing what is excellent and inferior in this way,

One should abandon the small and cultivate the great.

Thus have I heard from the Blessed One. Monks, you should know: there are three kinds of training. If they are rightly cultivated, they cause sentient beings to become noble ones of differing lower, middle, and higher grades.

What are the three? The first is the training in Higher Morality. The second is the training in the Higher Mind.

The third is the training in Higher Wisdom. Why is it called the training in Higher Morality? Monks respect the moral discipline and take the moral discipline as supreme; if they do not respect careful observance, it is not called supreme; if they do not respect prajna, it is not called supreme.

Among these are minor training precepts. If one commits minor offenses and seeks to abandon them, I say that such a person ultimately does not transgress the prescribed bounds of the fields of training and does not sink deeply into shame and moral dread. He is able to accord with the pure holy life and accomplish the pure holy life.

In the fields of training, he is able to guard the moral discipline and cultivate the training. That person will certainly be able to sever the three fetters forever, realize the fruit of stream-entry, attain the state of non-decline, and advance toward bodhi, passing no more than seven times between the realms of humans and devas; or he may become one who passes from family to family, attain the fruit of once-returning, or become one who has but a single interval remaining.

This is called Higher Morality.

What is called the training in the higher mind? It means that bhikkhus honor the precepts, take the precepts as supreme, and respectfully uphold them; therefore, it is called higher training. Not reciting prajnaparamita is not called higher training.

If they commit subtle offenses regarding the minor training rules, they are able to emerge from them. Therefore, I say that such persons ultimately do not violate the established training rules and do not fall deeply into shamelessness and lack of moral dread. They can assuredly follow the pure holy life with ease and are capable of accomplishing the pure holy life.

They can guard it well and train in it; and through that samadhi they can utterly eliminate the five lower fetters, attain the fruit of non-returning, realize the state of a non-returner, and be reborn by transformation. In that world they will attain parinirvana, whether as one who attains parinirvana in the intermediate state, one who attains parinirvana upon rebirth, one who attains parinirvana with exertion, one who attains parinirvana without exertion, or one who proceeds upstream, delighting in the Akanishtha realm.

Or, delighting in the sphere of neither-perception-nor-non-perception, they enter parinirvana. This is called the training in the higher mind.

What is called the training in higher wisdom? It means that bhikkhus honor the precepts, take the precepts as supreme, respectfully uphold them as supreme, and honor prajnaparamita wisdom as supreme. If they commit minor offenses regarding the minor training rules, they are able to emerge from them.

Therefore, I say of such persons that they ultimately do not violate the established training rules and do not fall deeply into shamelessness and lack of moral dread. They assuredly follow well the pure holy life and assuredly accomplish the pure holy life. With regard to the training rules, they are able to abide in prajnaparamita and rely upon it in their training.

Such persons will assuredly and forever become free from the outflows, realize the true state without outflows, attain excellent liberation of mind and excellent liberation through wisdom. Dwelling fully and securely in that Dharma, they personally realize direct knowledge and can know for themselves: “Birth is ended, the holy life has been established, what had to be done has been done, and there is no further existence.” This is called higher wisdom.

These are called the three kinds. If rightly cultivated, they cause sentient beings to become noble ones of differing lower, middle, and higher degrees. At that time, the Blessed One, deeply contemplating this meaning, spoke this verse:

Resolute persons who train accordingly,

Ever diligent and wakeful,

Cultivate the higher, middle, and lower grades,

And accordingly attain different fruits.

Those who cultivate with little diligence

Accomplish a fruit of the lower grade;

Those who cultivate moderately attain the middle fruit;

Those who cultivate supremely do likewise.

Thus, know that the three kinds of cultivation

Lead to the realization of different fruits.

Therefore, know that the middle and lower should be relinquished,

And praise the cultivation of the highest grade.

Thus have I heard from the Blessed One. Bhikkhus, you should know: If a bhikkhu is endowed with wholesome morality and wholesome qualities, then, having cultivated my Dharma and Vinaya, he is called the supreme person. How, bhikkhus, is one endowed with wholesome morality?

Bhikkhus are endowed with pure precepts, abide in and guard the precepts of individual liberation, and conduct themselves according to the proper model without transgression. They greatly fear even the slightest fault and should train according to the training rules, accomplishing purity in the two karmic activities of body and speech, accomplishing purity of livelihood, and accomplishing purity of view. Therefore, they are called bhikkhus endowed with well-disciplined, wholesome morality.

Having thus disciplined wholesome morality, how are bhikkhus called those endowed with well-disciplined qualities? Bhikkhus diligently cultivate the seven factors of awakening and abide in them fully; therefore, they are called bhikkhus endowed with well-disciplined, wholesome qualities. Thus, they are endowed with both morality and wholesome qualities.

What is meant by a bhikkhu endowed with well-disciplined, wholesome wisdom? It means that a bhikkhu has forever eliminated the outflows, attained the true state without outflows, and attained excellent liberation of mind and excellent liberation through wisdom. Dwelling fully and securely in that Dharma, he personally realizes direct knowledge and can clearly know for himself: “Birth is ended, the holy life has been established, what had to be done has been done, and no further body will be assumed.” Therefore, he is called a bhikkhu endowed with well-disciplined, wholesome wisdom.

Thus, if a bhikkhu is endowed with well-disciplined, wholesome morality, well-disciplined, wholesome qualities, and well-disciplined, wholesome wisdom, then, having fully cultivated the Dharma and Vinaya, he is called the supreme person. At that time, the Blessed One, deeply contemplating this meaning, spoke this verse:

If one guards body, speech, and mind,

Free from all evil and unwholesome deeds,

One is called disciplined in wholesome morality—

A bhikkhu with moral shame and moral dread.

If one is able to cultivate well

The seven factors of awakening,

One is called endowed with wholesome qualities—

A bhikkhu possessed of meditative concentration.

If one can understand and expound,

And personally become free from the outflows,

One is called disciplined in wholesome wisdom—

A bhikkhu truly without outflows.

If one is endowed with wholesome discipline,

One’s majestic virtue is rare in the world;

If one is complete in cultivation,

One is the highest and most discerning person.

Thus have I heard from the Blessed One. Bhikkhus, you should know: Among the bhikkhus, one who has accomplished three factors should be known as a person whose observance of the precepts has reached complete perfection, whose attainment of the ultimate state has reached complete perfection, and whose cultivation of the holy life has reached complete perfection, even to the final consummation of the holy life. What are the three?

Bhikkhus accomplish the three trainings of morality, samadhi, and wisdom. Therefore, a bhikkhu who accomplishes these three factors should be known as one whose observance of the precepts has reached complete perfection, whose attainment of the ultimate state has reached complete perfection, and whose cultivation of the holy life has reached complete perfection, even to the final consummation of the holy life. If bhikkhus have reached perfection in the precepts and reached perfection in the ultimate state, then, in regard to the state of the holy life, you should know that such persons do not delight in dwelling in villages, hamlets, houses, or sleeping places.

Nor do they delight in living together in parks with communities of bhikkhus, bhikkhunis, Điêu Ba Tố Già, Điêu Ba Kỳ Già, men who offer admonition, and others. You should know that such persons have accomplished the foremost Dharma of quiescence. Dwelling peacefully alone, they rely upon the four dharmas for their abiding, remain free from defilements, inwardly preserve truthfulness, abandon craving and expectation, are unstained by anything else, and are not defiled by worldly dharmas.

They are like the Uất Bát La flower, the Câu Ni Đà flower, the Bát Đặc Ma flower, and the Mạn Đà Lợi flower found in the world: they depend upon water to live and upon water to grow. Although born from water, they are not stained by that water. Such persons are likewise: although they depend upon the world to live and upon the world to grow, and although they are present in the world, they are not defiled by worldly dharmas.

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

The one beyond training possesses three factors:

Morality and the ultimate abiding place;

The cultivation of the holy life is complete,

Reaching the final consummation of the holy life.

Thus, these bhikkhus

Realize the most excellent meditative concentration,

Become free from all suffering and distress,

And realize unsurpassed peace and bliss.

Thus have I heard from the Blessed One. Monks, you should know! If one seeks three kinds of hoped-for happiness, one should rely upon pure precepts that are neither defective nor wrong, neither defiled nor adulterated.

Relying upon the precepts, one should arouse the highest aspiration, resolve to strive diligently and single-mindedly, and never become indolent until the end. What are the three? First, one hopes to seek the pleasures of honor and renown.

One should rely upon pure precepts that are neither defective nor wrong, neither defiled nor adulterated. Relying upon the precepts, one should arouse the highest aspiration, resolve to strive diligently in one’s quest, and never become indolent until the end. Second, one wishes to seek the happiness of material gain and support.

One should rely upon pure precepts that are neither defective nor wrong, neither defiled nor adulterated. Relying upon pure precepts, one should arouse the highest aspiration, resolve to strive diligently and vigorously, and never become indolent until the end. Third, one hopes to seek the happiness of rebirth in a heavenly realm.

One should rely upon pure precepts that are neither defective nor wrong, neither defiled nor adulterated. Relying upon pure precepts, one should arouse the highest aspiration, seek to strive diligently and vigorously, and never become indolent until the end. These, therefore, are called the three kinds of happiness that are sought.

One should rely upon pure precepts that are neither defective nor wrong, neither defiled nor adulterated. Relying upon pure precepts, one should arouse the highest aspiration, seek to progress vigorously, and never become indolent until the end. At that time, the Blessed One, deeply discerning this meaning, spoke these verses:

For the sake of seeking three joys,

The wise uphold the precepts:

For honor maintained in the world,

For gain and support, and heavenly bliss.

Seeing such forms of happiness,

The wise uphold the precepts.

Keep evil far away and draw near the wise,

As though confronted by a perilous road.

Though one does not commit evil deeds,

If one associates with evil people,

One becomes like auspicious kusa grass

That reeks from being wrapped around fish and meat.

One should not look upon what ought not be approached,

Nor sport with what ought not be toyed with.

Like one carrying precious objects,

Keep excrement and filth far away.

The virtuous who delight the world

Always fear being stained by defilement.

The wise are likewise:

They fear the taint of evil and befriend the wise.

Thus have I heard from the Blessed One. Monks, you should know! There are three kinds of fragrance that travel only with the wind and cannot travel against it.

What are the three? First is the fragrance of roots; second is the fragrance of stems; third is the fragrance of flowers. These are the three kinds that travel only with the wind and cannot travel against it.

Monks, you should know and reflect in this way: there is no fragrance that can be found traveling against the wind, or both with and against the wind, rather than merely following the wind. Yet within my Buddha-Dharma there is a wondrous fragrance that can travel with the wind, against the wind, and both with and against the wind. Among devas and humans, all can perceive this fragrance, and there is no virtuous or noble person in the world who does not cherish it.

Within my Buddha-Dharma there is a fragrance that can travel with the wind, against the wind, and both with and against the wind. Among devas and humans, all can perceive this fragrance, and there is no virtuous or noble person in the world who does not cherish it. This is the fragrance of moral discipline.

Through this fragrance of moral discipline, it can travel with the wind, against the wind, and both with and against the wind. Among devas and humans, all can perceive and know this fragrance, and there is no virtuous or noble person in the world who does not cherish it. Thus, within my Buddha-Dharma, there is said to be a fragrance that travels with the wind, against the wind, and both with and against the wind.

Devas and humans alike perceive this fragrance, and there is no virtuous or noble person in the world who does not cherish it. At that time, the Blessed One, deeply discerning this meaning, spoke these verses:

All the fragrances found in the world—

Those of roots, stems, and flowers—

Cannot travel against the wind,

No matter how potent they may be.

Only in my Buddha-Dharma

Is there a precious fragrance

That, whether the wind is contrary or favorable,

Continues everywhere to spread its scent.

Whether in the heavens or the human realm,

The virtuous and noble throughout the worlds

All cherish it.

It is the fragrance of virtuous discipline.

If, grounded in these precepts,

One dwells without heedlessness,

Samadhi and wisdom will arise,

And the sea of suffering will forever cease.

Deeply entering the meaning of the preceding scriptures, the Uddana says:

The same precepts bring corresponding results hereafter;

Seeking gain and wishing for rebirth;

Evil speech is likened to a donkey;

Four trainings and four kinds of precepts.

The Sutra of Past Events, Volume Six