增壹阿含經

XXXXVII. CHAPTER ON GOOD AND EVIL

1. Thus have I heard:

At one time, the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One said to the bhikkhus:

– If sentient beings practice ten qualities, they will be born in heaven; if they practice another ten qualities, they will be born in the evil realms; and if they cultivate another ten qualities, they will enter the realm of nirvana.

What does it mean to practice ten qualities that lead to birth in the evil realms? Here, a person kills living beings, steals, engages in sexual misconduct, speaks falsely, speaks frivolously, speaks harshly, engages in divisive speech that sows discord between others, is envious, is angry, and holds wrong views. These are the ten qualities. Sentient beings who practice these ten qualities will fall into the evil realms.

What does it mean to practice ten qualities that lead to birth in heaven? A person does not kill living beings, does not steal, does not engage in sexual misconduct, does not speak falsely, does not speak frivolously, does not speak harshly, does not engage in divisive speech that sows discord between others, is not envious, is not angry, and does not give rise to wrong views. These are the ten qualities. Sentient beings who practice these ten qualities will be born in heaven.

What does it mean to practice ten qualities that lead to entry into nirvana? They are the ten recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Bhikkhu Sangha, recollection of the devas, recollection of ethical discipline, recollection of generosity, recollection of repose, recollection of anapana, recollection of the body, and recollection of death. These are the ten qualities. Sentient beings who practice these ten qualities will enter nirvana.

Bhikkhus, you should know this! You should abandon those deeds that lead to birth in heaven or to falling into the evil realms, and you should carefully observe and cultivate the ten qualities that lead to nirvana. Thus, bhikkhus, you should train yourselves!

At that time, after hearing the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

2. Thus have I heard:

At one time, the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One said to the bhikkhus:

– Because of the root of the ten evil deeds, even external things decline, to say nothing of internal qualities. What are the ten? They are killing living beings, stealing, engaging in sexual misconduct, speaking falsely, speaking frivolously, speaking harshly, engaging in divisive speech that sows discord between others, envy, anger, and wrong views.

As the karmic result of killing living beings, the lifespans of sentient beings are very short. As the karmic result of stealing, sentient beings are born into poverty and hunger. As the karmic result of sexual misconduct, the families of sentient beings are not pure and chaste. As the karmic result of frivolous speech, the land is uneven. As the karmic result of divisive speech, the land produces thorns. As the karmic result of harsh speech, there are many conflicting languages. As the karmic result of envy, grain is not abundant. As the karmic result of anger, there are many filthy and harmful things. As the karmic result of wrong views, beings are spontaneously born in the eight great hells.

The karmic results of these ten evil deeds cause external things to decline, to say nothing of internal things. Therefore, bhikkhus, you should be mindful of abandoning and distancing yourselves from the ten evil qualities and cultivating the ten wholesome qualities. Thus, bhikkhus, you should train yourselves!

At that time, after hearing the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

3. Thus have I heard:

At one time, the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, King Prasenajit went to the Blessed One, bowed his head at the Buddha’s feet, withdrew, and sat to one side. King Prasenajit addressed the Buddha:

– I do not know whether the Blessed One has ever said these words: “Giving alms to me yields great merit, while giving alms to others yields little merit. Give alms to my disciples and do not give alms to others.” If someone were to say such words, would that not be slandering the Tathagata’s Dharma?

The Buddha told the king:

– I have never said such words, that one should give alms only to me and not to others. Great King, you should know that I have always said this: “If a bhikkhu has food remaining in his bowl and places it in water for tiny creatures, even that yields merit; how much more could giving to a person fail to yield merit?”

Yet, Great King, I have said this: Giving to one who observes the precepts produces far greater merit than giving to one who violates the precepts.

At that time, King Prasenajit addressed the Buddha:

– Indeed, Blessed One! Giving to one who observes the precepts produces far greater merit than giving to one who violates the precepts.

The king again addressed the Buddha:

– The Nigantha brahmin came and said to me: “The ascetic Gautama knows magical arts by which he can transform the people of the world.” Blessed One, are these words true or untrue?

The Buddha told the king:

– It is so, Great King! As he said, I possess a magical Dharma by which I can transform the people of the world.

The king addressed the Buddha:

– What is called the magical Dharma of transformation?

The Buddha said:

– One who kills living beings incurs offenses difficult to calculate, while one who does not kill living beings receives immeasurable blessings. One who steals incurs immeasurable offenses, while one who does not steal receives immeasurable blessings. One who engages in sexual misconduct incurs immeasurable offenses, while one who refrains from sexual misconduct receives immeasurable blessings. One who holds wrong views incurs immeasurable offenses, while one who holds right view receives immeasurable blessings. This is precisely how I explain the magical Dharma.

At that time, King Prasenajit addressed the Buddha:

– If humans, Maras, celestial Maras, or beings possessing physical form deeply understand this magical art, they will surely attain great happiness. From this day forward, I shall not permit followers of non-Buddhist teachings to enter my country. I shall permit the fourfold assembly to reside continually in my palace, and I shall always make offerings to them according to their needs.

The Buddha said:

– Great King! Do not speak in this way. Why is that? Giving to animals also yields blessed karmic results. Giving to those who violate the precepts also yields blessed karmic results. Giving to those who observe the precepts yields blessed karmic results difficult to measure. Giving to non-Buddhist seers yields merit a hundred million times greater. Giving to stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and Buddhas yields merit that cannot be measured.

Therefore, Great King, you should give rise to the intention to make offerings to the sravaka disciples of the Buddhas of the past and future. Thus, Great King, you should train yourself!

At that time, after hearing the Buddha’s teaching, King Prasenajit rejoiced and respectfully practiced it.

4. Thus have I heard:

At one time, the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, after finishing their meal, many bhikkhus gathered in the Universal Assembly Hall and discussed these matters among themselves: they discussed clothing, adornments, food, and drink; they discussed wars and bandits in neighboring countries; they discussed intoxicants, sexual desire, and the five sensual pleasures; and they discussed singing, dancing, and instrumental music. Such useless topics were too numerous to count.

At that time, the Blessed One, with his divine ear, heard the bhikkhus discussing these matters. He then went to the Universal Assembly Hall and asked the bhikkhus:

– What matters have you gathered here to discuss?

The bhikkhus addressed the Buddha:

– We have gathered here to discuss such useless matters among ourselves.

The Buddha told the bhikkhus:

– Stop, stop! Bhikkhus, do not discuss such matters. Why is that? Such discussions are meaningless and do not lead to wholesome qualities. Through such discussions, one cannot cultivate the holy life; one cannot reach the place of quiescence, nirvana; and one cannot attain the impartial path of the ascetic. These are worldly discussions, not discussions of the right path. You have left the worldly life and gone forth to study the path; you should not entertain such corrupting discussions.

If you wish to engage in discussion, you should discuss the ten meritorious qualities. What are the ten? They are diligent effort; having few desires and knowing contentment; possessing a courageous and resolute mind; being learned and able to teach the Dharma to others; being free from fear and terror; being fully endowed with the precepts; accomplishing right concentration; accomplishing wisdom; accomplishing liberation; and accomplishing the knowledge and vision of liberation. If you wish to engage in discussion, you should discuss these ten things.

Why is this so? Because they permeate all things, bring abundant benefit, enable the cultivation of the holy life, and lead to the place of quiescence, nirvana. Today, you who are sons of noble families have gone forth to study the Way, and therefore should reflect upon these ten things. Such discussion is discussion of the true Dharma and leads far away from evil paths. Thus, bhikkhus, you should train yourselves in this!

Then, having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

5. Thus have I heard:

At one time, the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, many bhikkhus had gathered in the Universal Assembly Hall and were all discussing the following matter: “At present, grain in the city of Sravasti is scarce and expensive, and it is difficult to obtain alms. The Blessed One has also said that the human body continues to exist by relying upon food and drink; this body of the four great elements depends upon the objects contemplated by the mind, and the Dharma is the foundation of the wholesome path. Today, should we not appoint people to go on almsround in succession, so that they may acquire a fine appearance, receive the most exquisite offerings, and obtain robes, food and drink, beds and seats, bedding, and medicines? Would this not also be good?”

At that time, with his purified divine ear, the Blessed One heard from afar the bhikkhus discussing this matter. He immediately went to the Universal Assembly Hall, entered, sat upon the central seat, and asked the bhikkhus:

“What matter have you gathered here to discuss?”

The bhikkhus replied:

“We were discussing the fact that it is now difficult to obtain alms in the city of Sravasti. We wish to appoint people to go on almsround in succession, so that, according to circumstances, they may acquire a fine appearance and obtain good robes, blankets and mattresses, food and drink, beds and seats, and medicines for treating illness. This is precisely what we were discussing.”

The Buddha told the bhikkhus:

“If a bhikkhu goes begging in order to receive offerings of the four requisites—robes, food, beds and seats, and medicines for treating illness—does he then also pursue the superior objects of form, sound, fragrance, taste, touch, and mental phenomena?

“I have always taught you that, regarding almsround, there are two kinds of things: those that should be approached and those that should not be approached. If obtaining robes, food and drink, beds and seats, and medicines for treating illness causes unwholesome qualities to increase and wholesome qualities to be absent, then it should not be approached. If obtaining robes, food and drink, beds and seats, and medicines for treating illness causes wholesome qualities to increase and unwholesome qualities not to increase, then it should be approached.

“Bhikkhus, if within this Dharma you wish to discuss something, yet that discussion is not discussion of the true Dharma, you should abandon it and not give thought to it, because it does not lead to nirvana, peaceful abiding, or complete cessation.

“If you wish to engage in discussion, you should discuss these ten things. What are the ten? They are diligence; having few desires and knowing contentment; possessing a courageous and resolute mind; being learned and able to teach the Dharma to others; being free from fear and terror; being fully endowed with the precepts; accomplishing right concentration; accomplishing wisdom; accomplishing liberation; and accomplishing the knowledge and vision of liberation. If you wish to engage in discussion, you should discuss these ten things. Why is this so? Because these qualities permeate all things, bring abundant benefit, enable the cultivation of the holy life, and lead to the realm of nirvana, the unconditioned, and complete cessation.

“Such discussion accords with the meaning of the life of a sramana. You should reflect upon it and keep it in mind, never allowing it to depart from your thoughts. Thus, bhikkhus, you should train yourselves in this!”

Then, having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

6. Thus have I heard:

At one time, the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, many bhikkhus had gathered in the Universal Assembly Hall and were discussing various matters as follows:

“At present, it is difficult to obtain alms in the city of Sravasti; it is not a secure place for bhikkhus. We should appoint people to go on almsround in succession, so that these almsgoing bhikkhus will not lack robes, blankets, mattresses, food and drink, beds and seats, or medicines for treating illness.”

At that time, one bhikkhu in the assembly said to the others:

“We cannot remain here to seek alms. We should go together to the country of Magadha to seek alms. Grain is abundant and inexpensive in that country, and food and drink are plentiful.”

Another bhikkhu said:

“We should not go to that country to seek alms. Why? King Ajatasatru rules that country and commits many unlawful deeds. Moreover, he killed his royal father and befriended Devadatta. For these reasons, we cannot go there to seek alms.”

Another bhikkhu said:

“At present, the country of Kuru has a large population and is wealthy, with many treasures. We should go to that country to seek alms.”

Another bhikkhu said:

“We should not seek alms in that country. Why? King Virudhaka, who rules that country, is extremely cruel and without benevolence, while the people are violent and fond of quarreling and fighting. For these reasons, we should not seek alms in that country.”

Another bhikkhu said:

“We should go to the city of Kausambi in Varanasi, which is governed by King Udayana. The king wholeheartedly believes in the Buddha-Dharma and does not change his resolve. We should go to that country to seek alms, and all our wishes will be fulfilled.”

At that time, with his divine ear, the Blessed One heard the bhikkhus discussing such matters. He then adjusted his robes, went to where the bhikkhus were, sat upon the central seat, and asked them:

“What matter have you gathered here to discuss? What things have you been saying?”

The bhikkhus said to the Buddha:

“We gathered here to discuss the following matter: ‘At present, grain in the city of Sravasti is scarce and expensive, and alms are difficult to obtain. We should therefore go together to the country of Magadha to seek alms, because that country is wealthy and abundant, and alms can easily be obtained there.’

“Among us, another bhikkhu said: ‘We should not go to that country to seek alms. Why? King Ajatasatru, who rules that country, acts unlawfully, killed his father, and befriended Devadatta. For these reasons, we should not go there to seek alms.’

“Among us, another bhikkhu said: ‘At present, the country of Kuru has a large population and is wealthy, with many treasures. We should go there to seek alms.’ Another bhikkhu said: ‘We should not seek alms in that country. Why? King Virudhaka, who rules that country, is violent and without benevolence, and is fond of disputes. For these reasons, we cannot go there to seek alms.’

“Another bhikkhu said: ‘We should stay in the city of Kausambi in Varanasi, the domain governed by King Udayana. That king devoutly believes in the Buddha-Dharma and never changes his resolve. Therefore, if we seek alms in that country, all our wishes will be fulfilled.’

“This is precisely what we were discussing here.”

The Buddha then told the bhikkhus:

“You should neither praise nor disparage the governance of kings, nor discuss which kings are superior or inferior.”

The Blessed One then spoke this verse:

Whoever performs good or evil,

His deeds arise from causes;

Each receives its own result,

Which is never destroyed or lost.

Whoever performs good or evil,

His deeds arise from causes;

Doing good brings wholesome recompense,

While evil bears an evil fruit.

“Therefore, bhikkhus, do not give rise to thoughts of discussing affairs of state, for such discussion does not lead to nirvana and complete cessation, nor is it the true Dharma of the sramana’s practice. Discussion of such matters is not right action.”

You should learn to discuss ten matters. What are the ten? They are diligent exertion; having few desires and knowing contentment; possessing a courageous mind; being learned and able to expound the Dharma for others; being fearless and unterrified; being fully endowed with the precepts; accomplishing right concentration; accomplishing wisdom; accomplishing liberation; and accomplishing the knowledge and vision of liberation.

If you wish to engage in discussion, you should discuss these ten matters. Why is this? Because they permeate all things, enable the cultivation of the holy life, and lead to the complete cessation of nirvana.

Having left the household life to study the Way and having departed from worldly life, you should diligently keep these ten matters in mind and never let them leave your thoughts. Thus, bhikkhus, you should train yourselves in this!

Then, having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

7. Thus have I heard:

At one time, the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, many bhikkhus had gathered in the Universal Assembly Hall and were discussing this matter together:

“King Prasenajit is now acting contrary to the Dharma and violating the noble discipline. Knowing that a bhikkhuni had attained arhatship, he nevertheless kept her in the palace for twelve years and then had illicit relations with her. Moreover, the king does not attend upon the Buddha, the Dharma, or the Sangha of bhikkhus, nor does he possess a mind of reverence and faith toward arhats.

Surely he has no faith in the Buddha, the Dharma, or the noble Sangha. We should depart from here and not remain in this country. Why is this?

When the king acts contrary to the Dharma, the ministers and high officials also act contrary to the Dharma. When the ministers act contrary to the Dharma, their attendants and subordinates also act contrary to the Dharma. When the officials act contrary to the Dharma, the common people also act contrary to the Dharma.

We should now go to another country to seek alms and not remain here. We can also observe how that country is governed and the customs of its people; after seeing those customs, we shall discern how they differ from those elsewhere.”

At that time, the Blessed One, with his divine ear, heard the bhikkhus discussing this matter. He immediately went to them and sat upon the central seat. The Blessed One asked the bhikkhus:

“What matter have you gathered here to discuss?”

The bhikkhus said to the Buddha:

“We were discussing how King Prasenajit acts contrary to the Dharma and violates the noble discipline. Knowing that a bhikkhuni had attained arhatship, he nevertheless kept her in the palace for twelve years and then approached her for sexual relations. Furthermore, those who have attained the Way conduct themselves beyond the three realms, yet the king does not attend upon the Buddha, the Dharma, or the Sangha, nor does he possess a mind of reverence and faith toward arhats.

Since he lacks such a mind, he surely has no reverence or faith in the Three Jewels. We should travel far away and not remain here. Why is this?

When the king acts contrary to the Dharma, the ministers, attendants, and people also commit evil. Furthermore, we wish to observe the customs and moral conditions of the world.”

Then the Blessed One taught:

“You should not discuss affairs of state. You should instead discipline yourselves, inwardly reflect with clear awareness, and know how to discern and assess matters properly. Discussing such things is not in accordance with the principle of the Way, nor does it enable one to cultivate the holy life and reach complete cessation, the unconditioned nirvana. You should cultivate your own portion, cause the Dharma to flourish, and take refuge in the Supremely Honored One.

“If a bhikkhu can cultivate himself and cause the joy of the Dharma to grow, such a person is truly born from me. What does it mean for a bhikkhu to cause the joy of the Dharma to grow within himself, without falsity, and to take refuge in the Supremely Honored One? Here, a bhikkhu inwardly contemplates his own body, establishes mindfulness of the body, restrains his own mind, casts off distracted thoughts, and is free from sorrow.

A bhikkhu also externally contemplates the body, establishes mindfulness of the body, restrains his own mind, casts off distracted thoughts, and is free from sorrow. A bhikkhu further contemplates the body internally and externally and establishes mindfulness of the body. A bhikkhu contemplates feelings internally, feelings externally, and feelings internally and externally; contemplates mind internally, mind externally, and mind internally and externally; contemplates dharmas internally, dharmas externally, and dharmas internally and externally; establishes mindfulness, restrains his own mind, casts off distracted thoughts, and is free from sorrow.

“Such a bhikkhu is said to be able to increase his own cultivation, cause the joy of the Dharma to grow, and take refuge in the Supremely Honored One. Bhikkhus of the present and future who can develop themselves without losing these four practices are truly born from me.

“Therefore, bhikkhus, if you wish to engage in discussion, you should discuss ten matters. What are the ten? They are diligent exertion; having few desires and knowing contentment; possessing a courageous mind; being learned and able to expound the Dharma for others; being fearless and unterrified; being fully endowed with the precepts; accomplishing right concentration; accomplishing wisdom; accomplishing liberation; and accomplishing the knowledge and vision of liberation.

If you wish to engage in discussion, you should discuss these ten matters. Why is this? Because these ten matters permeate all things, bring many benefits, enable the cultivation of the holy life, and lead to the unconditioned nirvana, the place of complete cessation.

Discussing these matters accords with the purpose of a renunciant. You should reflect upon and remember them, never letting them leave your thoughts. Thus, bhikkhus, you should train yourselves in this!”

Then, having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

8. Thus have I heard:

At one time, the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, in the city of Sravasti, a householder had built a meditation hut for Rahula. The Venerable Rahula ordinarily rested in that hut each day, but on this occasion he had gone wandering among the people to teach and transform them. The householder then thought, “I should go and visit the Venerable Rahula.” When the householder arrived, he saw that the hut was empty and no one was there. Having seen this, he asked the bhikkhus:

“Where is the Venerable Rahula now?”

The bhikkhus replied:

“The Venerable One has gone wandering among the people to teach and transform them.”

The householder said:

“I respectfully ask the venerable ones to appoint someone to reside in my hut. The Blessed One also taught: ‘Those who establish groves, build bridges, make boats, and construct clean latrines beside roads for everyone’s use obtain lasting merit, accomplish the precepts, and are reborn in a heavenly realm after death.’ For this reason, I built the hut for the Venerable Rahula. Now that the Venerable One does not favor my hut, I respectfully ask the venerable ones to appoint someone to reside there.”

The bhikkhus replied:

“We shall do as the householder requests.”

The bhikkhus then appointed a bhikkhu to reside in the hut.

At that time, the Venerable Rahula thought, “I have been apart from the Blessed One for quite some time. I can now go and inquire after him.” The Venerable Rahula then went to the Blessed One, bowed his head at the Buddha’s feet, and withdrew to sit to one side. After a short while, the Venerable One rose from his seat and returned to the hut, where he saw another bhikkhu residing. Seeing this, the Venerable One asked that bhikkhu:

“Who gave you my hut?”

The bhikkhu replied:

“The Sangha sent me and told me to reside in this hut.”

The Venerable Rahula then returned to the Blessed One and related the matter to the Buddha:

“I do not know whether the Blessed One instructed the Sangha to appoint someone to stay in my hut and rest there?”

The Buddha said to Rahula:

“Go to the householder’s home and ask him: ‘Have any of my actions been faulty in body, speech, or mind? Have I committed the three faults of the body, the four faults of speech, or the three faults of mind? You previously offered the hut to me; did you later give it to the noble Sangha?’”

The Venerable Rahula obeyed the Buddha’s instruction, went to the householder’s home, and asked:

“Have I committed the three faults of the body, the four faults of speech, or the three faults of mind?”

The householder replied:

“I have seen no fault in the Venerable One’s body, speech, or mind.”

Rahula said to the householder:

“Why, then, did you take back my dwelling and give it to the Sangha?”

The householder replied:

– I saw that the dwelling was vacant, so I offered it to the Sangha. At that time, I further thought, “Venerable Rahula probably does not wish to stay in my dwelling,” and therefore I offered it.

After hearing the householder’s words, Venerable Rahula returned to the Blessed One and related the entire matter in full. The Blessed One then instructed Venerable Ananda to strike the gong at once, whereupon all the bhikkhus present at Jeta Grove Monastery assembled in the Universal Assembly Hall. Ananda obeyed the Buddha’s instruction and summoned the bhikkhus to the Universal Assembly Hall.

The Blessed One then addressed the bhikkhus:

– Today I shall teach about pure giving. You should carefully reflect upon it and remember it.

The bhikkhus replied:

– Yes, Blessed One.

The Blessed One taught:

– What is called pure giving? Here, bhikkhus, if someone gives an article and later takes it back and gives it to another, this is called improper and inequitable giving. If someone seizes another person’s property and gives it to the noble Sangha, or seizes property belonging to the noble Sangha and gives it to another person, this is neither equitable nor pure giving.

A noble wheel-turning king has sovereignty within his own realm, and a bhikkhu likewise has sovereignty over his own robes and bowl. If someone takes another person’s property and gives it to someone else without first receiving that person’s express consent, this is not equitable giving.

I now tell the bhikkhus: If a donor gives something but the recipient has not seen it being presented, this is not equitable giving.

If that bhikkhu dies, his dwelling should be brought before the Sangha so that a formal Sangha act may be performed. One person should announce: “The bhikkhu named ...... has died. This dwelling is now presented for the Sangha to allocate.” Whoever is to be appointed to reside in that dwelling should be designated according to the Sangha’s instruction: “Venerable ones!

The bhikkhu named ...... is now appointed to reside in that dwelling. Let everyone give their consent. Whoever does not consent should speak.” This should be proclaimed three times.

If even one person in the Sangha does not consent, yet the dwelling is nevertheless given away, this is not equitable giving, and the property is certainly impure. The dwelling should now be returned so that Bhikkhu Rahula may rightfully receive it in purity.

After hearing the Buddha’s teaching, the bhikkhus rejoiced and respectfully put it into practice.

9. Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha, at the Bamboo Grove in Karanda, together with a great assembly of five hundred bhikkhus.

At that time, Venerable Mahakunda was in a secluded place when this thought arose in his mind: “How can one understand the views concerning the past, the future, and the interval between them?”

When the time came, Mahakunda put on his robe, took up his bowl, and went to the Blessed One. He bowed his head at the Buddha’s feet and withdrew to sit to one side. The Venerable One addressed the Buddha:

– There are now these views pertaining to the past and the future. How can they be extinguished and other views be prevented from arising?

The Blessed One said:

– Kunda! The conditions from which those views arise and the conditions under which they cease are all impermanent, suffering, and empty. Kunda! Having understood this, you should think: There are sixty-two views; one should abide in the ten wholesome deeds in order to eliminate those views.

What are the ten? Kunda! That person delights in killing living beings; I do not kill living beings. That person delights in stealing; I do not steal. That person transgresses against the pure life; I practice the pure life. That person speaks falsely; I do not speak falsely. That person speaks frivolously; I do not speak frivolously. That person speaks harshly; I do not speak harshly. That person speaks divisively, sowing discord and causing conflict between both sides; I do not speak divisively, sow discord, or cause conflict between both sides. That person is envious; I am not envious. That person is angry; I am not angry. That person holds wrong view; I practice right view.

Kunda, you should know that this is like leaving an evil road and finding the right road, or passing from wrong view to right view, abandoning what is wrong and returning to what is right. If a person who is himself drowning wishes to rescue another, that is utterly impossible. If one has not yet attained cessation but wishes to cause another to attain cessation, that cannot be done. Only one who is not himself drowning can rescue another; this is possible. It is likewise now: having oneself attained nirvana, one can enable others to attain cessation; this is possible.

Therefore, Kunda, you should recollect abandoning the killing of living beings; by not killing living beings, one attains cessation. Abandon stealing; by not stealing, one attains cessation. Abandon sexual misconduct; by abstaining from sexual misconduct, one attains cessation.

Abandon false speech; by not speaking falsely, one attains cessation. Abandon frivolous speech; by not speaking frivolously, one attains cessation. Abandon harsh speech; by not speaking harshly, one attains cessation.

Abandon divisive speech that sows discord and provokes conflict between both sides; by not speaking divisively, sowing discord, or provoking conflict between both sides, one attains cessation. Abandon envy; by not being envious, one attains cessation. Abandon anger; by not being angry, one attains cessation.

Abandon wrong view; through right view, one attains cessation.

Kunda, you should know! People frequently give rise to these thoughts: “Does a self exist? Does no self exist?

Does a self both exist and not exist? Is the world eternal? Is the world impermanent?

Is the world finite? Is the world infinite? Are the life principle and the body the same?

Is the life principle one thing and the body another? Does the Tathagata die? Does the Tathagata not die?

Does he both die and not die? Does he neither die nor not die? Who created this world?” They further give rise to wrong views such as: “Did Brahma create this world?

Or did the Lord of the Earth establish this world? Did Brahma create these living beings? Or did the Lord of the Earth create this world?

Did living beings originally not exist and then come into existence, only to perish again after having existed?”

Unlearned, uninstructed ordinary people give rise to such thoughts.

The Blessed One then spoke these verses:

Brahma exists spontaneously—

Such are the brahmins’ words;

Their views are not correct,

Being merely what they perceive.

Our lord produced a lotus,

Within which Brahma appeared;

The Lord of the Earth produced Brahma,

Self-born and without connection.

The Lord of the Earth is of the kshatriya lineage,

The father and mother of the brahmins;

How could the kshatriya lineage

And the brahmins arise together?

Seek out the source of that birth,

In the words of the devas;

These are words of praise

That only bind them in return.

Brahma produced humankind,

The Lord of the Earth created the world;

Or some say another created it—

Who has examined these words?

Overcome by anger, desire, and delusion,

These three things gather together;

Their minds are not sovereign,

Yet they proclaim themselves supreme.

A divine spirit created the world,

And it was not produced by Brahma;

Supposing Brahma created it,

Would this not be falsehood?

Many traces may be sought;

Examine these false words closely:

Each course of conduct differs,

And such actions are not true.

Kunda, you should know! Living beings hold differing perceptions, and each has thoughts unlike those of others. All these views are impermanent, and clinging to these views is also an impermanent and changing phenomenon.

If others kill living beings, we should abstain from killing living beings. If others steal, we should abstain from stealing, not follow that conduct, and guard the mind with single-minded attention, not allowing it to become disturbed. We should reflect upon and examine the source from which wrong views arise; even all ten evil deeds should be abandoned, and we should not follow such conduct.

If others are angry, we should train in patience. If others harbor jealousy, we should relinquish it. If others are arrogant, we should likewise remember to relinquish arrogance.

If others praise themselves and disparage others, we should neither praise ourselves nor disparage others. If others do not know contentment with few desires, we should train in contentment with few desires. If others violate the precepts, we must observe the precepts.

If others are indolent, we should be diligent. If others do not cultivate right concentration, we should cultivate right concentration. We should train in this way.

If others are ignorant, we should practice wisdom. Whoever can contemplate and discern the Dharma in this way will extinguish wrong views, and other attachments to views will not arise.

At that time, after hearing the Buddha’s teaching, Venerable Quân-đầu went to a secluded place and reflected and contemplated upon the purpose for which a son of a noble family leaves home to train in the Way, dons the three Dharma robes, and cultivates the unsurpassed holy life. Birth and death had ended, the holy life had been established, what had to be done had been accomplished, and he would receive no further existence; he knew this as it truly was. At that time, Venerable Quân-đầu immediately attained arhatship.

Then, having heard the Buddha’s teaching, Quân-đầu rejoiced and respectfully practiced it.

10. Thus have I heard:

At one time, the Buddha was staying in the kingdom of Śrāvastī, in Jeta Grove, Anāthapiṇḍada’s Park.

At that time, the Blessed One said to the bhikkhus:

– Sentient beings in the hells undergo their karmic retribution for as long as one kalpa, though some may die midway. Those undergoing the karmic retribution of animals do so for as long as one kalpa, though some may die midway during that period. Those undergoing the karmic retribution of hungry ghosts do so for as long as one kalpa, though some may die prematurely midway during that period.

Bhikkhus, you should know! The people of Uttarakuru live for one thousand years and do not die prematurely midway. Why is this?

The people of that realm are free from bondage. If they die in that realm, they are immediately reborn in a wholesome realm and ascend to heaven, without falling into lower states. The people of Pūrvavideha live for five hundred years, though some also die midway.

The people of Aparagodānīya live for two hundred and fifty years, though some also die midway. The people of Jambudvīpa live for no more than one hundred years, and many also die midway. Even if a person lives for the full span of one hundred years, each decade marks a distinct period, and the conduct and disposition in each period differ.

During the first ten years, one is still an infant and understands nothing. During the second ten years, one possesses some knowledge but has not yet achieved thorough understanding. During the third ten years, sensual desire is intense, and one is deeply attached to physical beauty.

During the fourth ten years, one acquires many skills, yet one’s actions are improper. During the fifth ten years, one clearly understands meanings and does not forget what one has learned. During the sixth ten years, one covets and clings to possessions, and one’s mind is indecisive.

During the seventh ten years, one becomes indolent, delights in sleep, and is sluggish in body and temperament. During the eighth ten years, one no longer possesses a vigorous spirit and no longer adorns or grooms oneself. During the ninth ten years, one suffers from many illnesses and fatigue, and one’s face becomes wrinkled.

During the tenth ten years, the faculties grow dim and feeble, the sinews and bones become weak, and one is often forgetful and confused.

Bhikkhus, you should know! Even if a person lives to be one hundred years old, that person will undergo hardships such as these. If a person has a lifespan of one hundred years, that person will pass through three hundred seasons of winter, summer, and autumn; yet compared with that lifespan, these are not worth mentioning.

If a person lives for one hundred years, that person will consume thirty-six thousand meals. During that period, there may be times when the person does not eat: not eating because of anger, not eating because no food is given, or not eating because of illness. Counting the times of eating and not eating, as well as the times of nursing at the mother’s breast, there are, in brief, thirty-six thousand occasions of eating.

Bhikkhus! If a person lives for one hundred years, that person’s course of eating and drinking, measured according to the limit of those years, is thus.

Bhikkhus, you should know! There were times when the people of Jambudvīpa had extremely long lives, as though their lifespans were immeasurable. In the distant past, incalculably long ago, there was a king named Healer of All Illnesses.

His lifespan was exceedingly long, his appearance was handsome and upright, and he enjoyed immeasurable happiness. At that time, there were no calamities of illness, old age, or death. Then a husband and wife had a child, and the child died.

The parents lifted the child up, tried to make him sit, and offered him food, but the child neither ate nor drank, nor did he sit up. Why was this? Because he had died.

The parents then thought, “Why is our child angry today, refusing to eat or drink and not speaking at all?” Why did they think this? Because the people of that time had never even heard the word “death.”

The child’s parents then thought, “Our child has gone seven days without eating or drinking, and we do not know why he does not speak. We should now report this matter to King Healer of All Illnesses, who will surely know.” They therefore went before the king and reported the entire matter to him. The king thought, “Today, the word ‘death’ has now been heard.” The king told them:

– “You may bring the child before me.”

They then carried the child before the king. Upon seeing him, the king said to them:

– “This child has died.”

His parents asked the king:

– “What is meant by ‘died’?”

The king said:

– “This child neither walks nor stands, neither speaks nor responds, neither eats nor drinks, and neither plays nor enjoys himself. His body is stiff and motionless. This is called death.”

The husband and wife asked the king:

– “How long will this condition last?”

The king said:

– “Before long, his body will decay and swell, and its unbearable stench will spread everywhere.”

The child’s parents did not believe the king’s words. They carried the child’s corpse home again, and before long his body decayed and gave off a terrible stench. Only then did they believe the king’s words: “Before long, this child’s body will decay, swell, and completely disintegrate.” They again carried the child’s swollen corpse before the king and said:

– “Your Majesty, it is indeed so. We now present this child as an offering to Your Majesty.”

They did not weep or lament. Why was this? Because they had never before heard the word “death.”

The king then removed the child’s skin to make a great drum. He ordered a seven-story tower to be built, placed the drum atop the tower, and commanded a man:

– “You should know that I appoint you to guard this drum. Strike it once every hundred years, and do not miss the appointed time.”

The man obeyed the king’s command and struck the drum once every hundred years. When the people of the kingdom heard the sound of this drum, they regarded it as a marvel never known before and said to one another:

– “What sound is that? What kind of sound is it? We must discover its source.”

The king said:

– “This is the sound made by the skin of a dead person.”

After hearing this, everyone thought, “How extraordinary! Only now have we heard such a sound.”

Bhikkhus! The king of that time was not some other person. Do not think so. Why is this? I myself was the king at that time. From this, you should know that in ancient times the lifespans of the people of Jambudvīpa were extremely long, whereas today their lifespans are extremely short. The extent of this decline is difficult to measure. Why is this? Because they engage in too much killing, so that their lives are brief, like falling blossoms. Because of these causes and conditions, all such strange transformations occur.

Bhikkhus, you should know! Fifty years in Jambudvīpa are equal to one day and one night in the Heaven of the Four Heavenly Kings. Reckoning by those days and nights, thirty days make one month, and twelve months make one year. The lifespan in the Heaven of the Four Heavenly Kings is five hundred years, though some may die midway. Calculated according to the years of humankind, this amounts to one billion eight hundred million years.

In the Reviving Hell, one day and one night, reckoned according to the days and nights there, make thirty days one month and twelve months one year. The maximum lifespan in the Reviving Hell is one thousand years, though some die midway; reckoned according to the lifespan of human beings, this amounts to 3.6 billion years.

One hundred years in the human realm are equal to one day and one night in the Heaven of the Thirty-three. Reckoned according to the days, months, and years of that realm, the devas of the Heaven of the Thirty-three live for one thousand years, though some die midway; reckoned according to the human realm, their lifespan is 3.6 billion years.

One day and one night in the Avici Hell, reckoned according to the days and months of that realm, make thirty days one month and twelve months one year. Reckoned according to those days and nights, the lifespan there is two hundred thousand years; reckoned according to the human lifespan, it is one million years.

Thus, bhikkhus, lifespans reckoned in this way continue to increase twofold, except in the Heaven of Non-perception. Beings in the Heaven of Non-perception live for eighty-four thousand kalpas. Those in the Pure Abodes do not return to this world. Therefore, bhikkhus, do not be heedless; in this very life, bring the outflows to complete cessation. Thus, bhikkhus, you should train in this way!

Then, having heard the Buddha's teaching, the bhikkhus rejoiced and respectfully put it into practice.