陰持入經

The conduct taught in the Sūtras of the Buddha is set forth in three divisions, joined together in practice. What are the three? First, the five aggregates (skandhas); second, the six roots; third, the entrances (āyatanas).

What are the five aggregates? First, form (rūpa); second, feeling; third, perception; fourth, mental formations; fifth, consciousness. These are the five aggregates.

The aggregate of form is called the ten manifest form-entrances. What are the ten manifest form-entrances? First, the eye; second, form; third, the ear; fourth, sound; fifth, the nose; sixth, scent; seventh, the tongue; eighth, taste; ninth, the body; tenth, pleasure. These are the ten manifest form-entrances. This is called the kind of form.

What is the kind of feeling? The kind of feeling is the six feelings of the body: first, the eye knows feeling; second, the ear knows feeling; third, the nose knows feeling; fourth, the tongue knows feeling; fifth, the body knows feeling; sixth, the mind knows feeling (pain). These are the six feelings of the body, called the kind of feeling.

What is the kind of perception? The kind of perception is the six perceptions of the body: first, perception of form; second, perception of sound; third, perception of scent; fourth, perception of taste; fifth, perception of contact; sixth, perception of dharmas. These are the six perceptions of the body, called the kind of perception.

What is the kind of mental formations? The kind of mental formations is called the six contacts of the body: first, the contact of form; second, the contact of sound; third, the contact of scent; fourth, the contact of taste; fifth, the contact of touch; sixth, the contact of dharmas. These are the six contacts of the body. This is called the kind of mental formations.

What is the kind of consciousness? The kind of consciousness is called the six consciousnesses of the body: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. These are the six consciousnesses of the body, called the kind of consciousness. These are called the five aggregates. One must know whence it is known that the five aggregates are impermanent, suffering, empty, and not-self. From this knowing there are also two: first, knowing through wisdom; second, knowing through cutting off. What is knowing through wisdom? It is that they are impermanent, suffering, empty, and not-self. This is knowing through wisdom.

What is knowing through cutting off? When craving and desire have been cut off, that is knowing through cutting off.

What is the appearance of the aggregates? Accumulation is the appearance of the aggregates; sufficiency is the appearance of the aggregates. Just as the kind of matter is called the kind of matter, the kind of wood is called the kind of wood, the kind of fire is called the kind of fire, the kind of water is called the kind of water—so too are all of the five aggregates.

There are eighteen root-holdings (the eighteen dhātus). What are the eighteen root-holdings? First, the eye; second, form; third, consciousness; fourth, the ear; fifth, sound; sixth, consciousness; seventh, the nose; eighth, scent; ninth, consciousness; tenth, the tongue; eleventh, taste; twelfth, consciousness; thirteenth, the body; fourteenth, contact; fifteenth, consciousness; sixteenth, the mind; seventeenth, dharmas; eighteenth, consciousness. These are called the eighteen root-holdings. Having known whence these root-holdings are known to be impermanent, suffering, empty, and not-self—that is the knowing. From this knowing there are also two kinds of knowing: first, knowing through wisdom; second, knowing through cutting off.

What is knowing through wisdom? It is that they are impermanent, suffering, empty, and not-self. This is knowing through wisdom of oneself.

What is knowing through cutting off? When craving and desire have been severed, that is knowing through cutting off. That knowing is complete. What is completeness? Some say that the absence of any remainder is completeness. When there is no remainder, then the eye becomes bright and sees brightness. One who practices, having spoken thus, then cuts off the root of the eye and the root of the ear. To speak universally in this way is the root-holding. Just as this person suffers much from heat, so this is called a universal simile. This is completeness.

There are also twelve entrances. What are the twelve? Of one's own body there are six, and externally there are six.

What are the six of one's own body? They are the eye, the ear, the nose, the tongue, the body, and the mind. These are the six entrances of one's own body.

What are the six external? They are form, sound, scent, taste, touch, and dharmas. These are the twelve entrances.

Whence is it known that all of these are impermanent, suffering, empty, and not-self? It is precisely from this knowing that there are also two kinds of knowing: first, knowing through wisdom; second, knowing through cutting off.

What is knowing through the liberation of wisdom? It is that they are impermanent, suffering, empty, and not-self. This is knowing through wisdom.

What is knowing through cutting off? When craving and desire have been cut off, that is knowing through cutting off.

What is an entrance? When understanding penetrates thoroughly from it, that is called an entrance. From the entrance to understanding is like calling the place where gold enters the golden ground, and the place where silver enters the silver ground.

Thus each one corresponds to the source it follows and enters in this simile. This following, this existence, is thus from the place of intention. To have the practice of the dharma of offense and suffering in this way is from the place of attainment.

This is from these entrances; there is also from these entrances. Just as a king has a place of entry and a name, so too is it. There are the Four Truths: Suffering, Origination, Cessation, and the Path.

Suffering is called the essential teaching, and the body also reflects upon it. Origination is called the essential teaching, and delusion is also the world's affection. Origination is called the essential teaching, and wisdom is also liberation.

The Path is called the essential teaching, and stilling is also observation. The Path also has the thirty-seven factors of the dharma-teaching: the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path-conduct of the sages. These are the thirty-seven factors of the dharma-teaching, which the Buddhas of the past also possessed, and which the Buddhas of the future will also possess.

The Pratyekabuddhas also attained the Path that crosses beyond the world through them. The disciples of the Buddhas also attained the unconditioned Path that crosses beyond the world through them.

What are the four foundations of mindfulness? Either a bhikṣu, with respect to his own body, contemplating body against body, practices stilling; or with respect to the external body, contemplating body against body, practices stilling; or with respect to the internal-and-external body, contemplating body against body, practices stilling. Bringing mindfulness to its end so as to reject the deluded mind of the world.

Not at ease! With respect to his own feeling, contemplating feeling against feeling, he practices stilling. With respect to external feeling, contemplating feeling against feeling, he practices stilling.

With respect to internal-and-external feeling, contemplating feeling against feeling, he practices stilling. Bringing mindfulness to its end so as to reject the deluded mind of the world. Not at ease!

With respect to his own mind, contemplating mind against mind, he practices stilling. With respect to external mind, contemplating mind against mind, he practices stilling. With respect to internal-and-external mind, contemplating mind against mind, he practices stilling.

Bringing mindfulness to its end so as to reject the deluded mind of the world. Not at ease! With respect to his own dharmas, contemplating dharmas against dharmas, he practices stilling.

With respect to external dharmas, contemplating dharmas against dharmas, he practices stilling. With respect to internal-and-external dharmas, contemplating dharmas against dharmas, he practices stilling. Bringing mindfulness to its end so as to reject the deluded mind of the world.

Not at ease!

What is following the four right efforts? Either there is a bhikṣu in whom evil has not yet arisen: he applies the dharma of intention to rouse skillful means so that it does not arise; he urges the mind not to abandon the conduct of skillful means; with vigor he restrains the mind and casts off evil intention. This is the first right effort.

A bhikṣu in whom evil has already arisen: he rouses the dharma of intention, the pure, wishing to sever it; he urges the mind to seek the conduct of skillful means; with vigor he restrains the mind and casts off evil intention. This is the second right effort. A bhikṣu in whom the pure dharma has not yet arisen: he urges the mind to rouse skillful means so as to give rise to the conduct; with vigor he restrains the mind and casts off evil intention.

This is the third right effort. A bhikṣu in whom the pure dharma has already arisen: he causes it to stay, not forgotten; he causes it not to diminish; he causes the conduct not to cease; he causes the conduct to fully rouse the practice of skillful means; with vigor he restrains the mind and casts off evil intention. This is the fourth right effort.

What are the four bases of spiritual power? Either there is a bhikṣu who, through the concentration of desire to cut off birth-and-death, follows the conduct that increases the basis of spiritual power, loathing reliance on birth-and-death, rejecting reliance on desire, ending reliance. This is the first basis of spiritual power.

The concentration of vigor to cut off birth-and-death, following the conduct that increases the basis of spiritual power, loathing reliance on birth-and-death, rejecting reliance on desire, ending reliance—when from this an intention not at ease arises, he causes it to be forsaken. This is the second basis of spiritual power. The concentration of mind to cut off birth-and-death, following the conduct that increases the basis of spiritual power, loathing reliance on birth-and-death, rejecting reliance on desire, ending reliance—when from this an intention not at ease arises, he causes it to be forsaken.

This is the third basis of spiritual power. The concentration of discernment to cut off birth-and-death, following the conduct that increases the basis of spiritual power, loathing reliance on birth-and-death, rejecting reliance on desire, ending reliance—when from this an intention not at ease arises, he causes it to be forsaken. This is the fourth basis of spiritual power.

The four foundations of mindfulness, the four right efforts, and the four bases of spiritual power have now been fully expounded.

What are the five faculties? The faculty of faith, the faculty of vigor, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These are the five faculties. To what meaning does "faculty" correspond? The root is the meaning of faculty. Belonging is the meaning of faculty. That which can give joy is the meaning of faculty. Not acting in common with affairs is the meaning of faculty. This is called the meaning of faculty.

What are the five powers? The power of faith, the power of vigor, the power of mindfulness, the power of concentration, the power of wisdom. These are called the five powers. To what meaning does "power" correspond? That which nothing can destroy is the meaning of power; that which has benefit is the meaning of power; that which has courage is the meaning of power; that which can be relied upon is the meaning of power. This is called the meaning of power.

There are seven factors of enlightenment. What are called the seven factors of enlightenment? First, the factor of mindfulness; second, the factor of discriminating and contemplating dharmas; third, the factor of vigor; fourth, the factor of joy; fifth, the factor of tranquility; sixth, the factor of concentration; seventh, the factor of equanimity. These are called the seven factors of enlightenment.

That which attains the Path is the eightfold path-conduct. What are the eight? First, right view; second, right conduct; third, right speech; fourth, right discipline; fifth, right livelihood; sixth, right skillful means; seventh, right mindfulness; eighth, right concentration.

The eightfold path-conduct combines into three kinds: first, the kind of moral discipline; second, the kind of concentration; third, the kind of wisdom. Right speech, right action, and right discipline—these are called the kind of moral discipline. Right skillful means, right mindfulness, and right concentration—these are called the kind of concentration.

Right view and right conduct—these are called the kind of wisdom. From all these admonitions, one causes admonition not merely to admonish, causes the mind not merely to be admonished, causes wisdom not merely to admonish. With the kind of moral discipline, the bhikṣu uproots the evil of anger, dissolves the fetter of anger, soothes the sore of wrath, comes to know suffering, and passes beyond the realm of desire.

With that kind of concentration, the bhikṣu uproots the evil of greedy craving, dissolves the fetter of desire, soothes the sore of desire, comes to know the feeling of pleasure, and passes beyond the realm of form.

With that kind of wisdom, the bhikṣu uproots the evil of delusion, dissolves the fetter of delusion, soothes the sore of conceit, comes to know that which is neither pleasant nor painful, and passes beyond the formless realm. These are the three by which the bhikṣu uproots the three evil roots, breaks apart the three evil bonds, soothes the four sores, knows the three feelings, and passes beyond the three realms.

What are the twelve kinds? From seeking just as one seeks, and so forth, they arise. From delusion (ignorance) as condition there come to be mental formations; from mental formations there comes to be consciousness; from consciousness there comes to be name-and-form; from name-and-form there come to be the six entrances; from the six entrances there comes to be knowing; from knowing there comes to be feeling; from feeling there comes to be craving; from craving there comes to be grasping; from grasping there comes to be becoming; from becoming there comes to be birth; from birth there come to be aging-and-death, sorrow, lamentation, and suffering without end.

The kind of suffering, thus complete, becomes the Origination. When delusion has ended, then mental formations forthwith end. When mental formations have ended, then consciousness forthwith ends.

When consciousness has ended, then name-and-form forthwith ends. When name-and-form has ended, then the six entrances forthwith end. When the six entrances have ended, then knowing ends.

When knowing has ended, then feeling forthwith ends. When feeling has ended, then craving forthwith ends. When craving has ended, then grasping forthwith ends.

When grasping has ended, then becoming forthwith ends. When becoming has ended, then birth forthwith ends. When birth has ended, then aging-and-death forthwith ends.

When aging-and-death has ended, then sorrow, lamentation, and suffering without end forthwith end. Thus the kind of suffering, being complete, comes to be ended. That delusion is called not knowing the Four Truths just as they are, not understanding, not seeing, not corresponding, not receiving, not understanding, not understanding the source.

This is called delusion. What are the mental formations conditioned by that delusion? They are the six false receivings.

What are the six? Form, sound, scent, taste, touch, dharmas—these are the six false receivings of the body. These are called mental formations.

Those mental formations condition consciousness, which is the six consciousnesses of the body: eye, ear, nose, tongue, body, mind—these are called the six consciousnesses of the body.

That consciousness conditions name-and-form. "Form" is form; "name" is the four that are not the form-aggregate: feeling, perception, mental formations, consciousness—these are name. Form is rooted in the four great elements: earth, water, fire, and wind. Above is name; these four are form. These two joined together are name-and-form. That name-and-form conditions the six entrances of the body, which receive eye, ear, nose, tongue, body, mind. These are called the body's receiving of the six entrances. Those six entrances condition the six false thoughts (perceptions) of the body: eye, ear, nose, tongue, body, mind. These are called the six false thoughts of the body.

Those false thoughts condition the six feelings of the body: eye, ear, nose, tongue, body, mind. These are called the six feelings of the body.

Those feelings condition the six cravings of the body: craving for form, craving for sound, craving for scent, craving for taste, craving for touch, craving for dharmas. These are the six cravings of the body.

That craving conditions grasping, which is the four graspings: first, grasping at desire; second, grasping at views and fetters; third, grasping at vows of moral observance (and prohibition); fourth, grasping at the conduct of self-fetters. These are called the four graspings.

That grasping conditions becoming, which is the three becomings: first, the realm of desire; second, the realm of form; third, the formless realm. These are called the three becomings.

That becoming conditions birth, which is the five aggregates, the six holdings, and the six entrances mentioned above. As there is the gathering of birth that has arrived and falls into the discrimination of the faculties, then becoming has been entered. This is called birth-and-death. Why is it called a person? There is the existence of a human being; existing, it then passes away; having passed away, it dissolves—it has passed! When one dies, then the six faculties of this body's life have become blocked. This is death. The intention above is fundamentally the home; the intention below is essentially death. Therefore it is called aging-and-death.

What is the appearance of doubt? It is seeing darkness within darkness, as though something existed yet could not be understood, causing one thereby to fall into the place of the appearance of mental formations.

What is the appearance of mental formations? It is that which causes there to be existence again hereafter—that is the appearance of mental formations. Arising above from this, it causes one thereby to fall into the abode of consciousness.

What is the appearance of consciousness? It is the cognizing of things and the cognizing of affairs—this is the appearance of consciousness. It causes one thereby to fall into the abode of name-and-form.

What is the appearance of name-and-form? It is that all rely upon one another—this is called the appearance of name-and-form. It causes one thereby to fall into the abode of the six entrances.

What is the appearance of the six entrances? It is the discrimination of the faculties—this is the appearance of the six entrances. It causes one thereby to fall into the abode of false thoughts.

What is the appearance of false thoughts? It is their gathering together to arise. This is the appearance of false thoughts. It causes one thereby to fall into the abode of feeling.

What is the appearance of feeling? It is becoming awareness. This is the appearance of feeling. It causes one thereby to fall into the abode of craving.

What is the appearance of craving? It is setting forth (departing toward something)—this is the appearance of craving. It causes one thereby to fall into the abode of grasping.

What is the appearance of grasping? It is holding and grasping. This is the appearance of grasping. It causes one thereby to fall into the abode of becoming.

What is the appearance of becoming? It causes one to fall into so many abodes. This is the appearance of becoming. It causes one thereby to fall into the abode of birth.

What is the appearance of birth? It is that there are already the five aggregates. This is the appearance of birth. It causes one thereby to fall into the abode of aging.

What is the appearance of aging? It is turning to ripeness (becoming mature). This is the appearance of aging. It causes one thereby to fall into the abode of death.

What is the appearance of death? It is the ending of the life-faculty. This is the appearance of death. It causes one thereby to fall into the abode of suffering.

What is the appearance of suffering? It is the body passing swiftly. This is the appearance of suffering. It causes one thereby to fall into the "abode of the impossible."

What is the appearance of the "impossible"? It is the mind and intention passing swiftly. This is the appearance of the impossible. It causes one thereby to fall into anxiety and disquiet.

What is the appearance of disquiet? It is worry over the five aggregates. It causes one thereby to fall into the place of grief.

What is the appearance of sorrow and lamentation? It is the mouth uttering words that cause one to become sorrowful, lamenting, and grieved. Grief is sorrow-and-lamentation; sorrow-and-lamentation is also grief.

The nine places of severance are all evil conducts joined into one group. From circulation there are two roots; from having offense-fetters there are three evil roots; there are also four inversions. What are those two roots of offense-fetters?

First, delusion; second, falling. If there is craving, that is called the two roots. What are the three evil roots?

First, greedy desire; second, anger; third, delusion-confusion. These are called the three evil roots. There are four inversions.

What are the four inversions? Taking the impermanent to be permanent. This is the inversion of perception, the inversion of intention, the inversion of view.

This is one inversion. Taking suffering to be pleasure; taking the not-self to be self; taking the impure to be pure—these are the inversions of perception, intention, and view as stated above. These are the four inversions.

That delusion is called not understanding the Four Truths, not having wisdom, not seeing, not corresponding, not understanding receiving—it is evil. This is delusion. What is that craving for becoming?

It is that the world's desires, when they arise, are not abandoned. This is craving for becoming. This is called a root.

What is that root of greedy desire? It is greed for the things at hand, such as strange treasures, strange riches, strange ornamentations—it is having envy for the strange things at hand. Greed can be greedy desire, can come to the appearance of craving; whoever comes to the appearance of craving does not abandon it.

This is the root of evil greed. Who is this root? It is the possession of greed; it is the body's conduct that is not in accord with the dharma, the mouth's conduct that is not in accord with the dharma, the mind's conduct that is not in accord with the dharma, and also all the remaining things joined together with them.

The doings of the evil kind, and intention, are the root-dharma. Therefore it is called the root of evil greed. What is that root, not in accord with the dharma, of anger?

It dwells in the person, dwells in the action. The appearance of anger is rising in wrath, not enduring, not coming to know. The condition of anger makes anger arise, giving rise to words of criticism and admonition that, thinking, one cannot attain, and speaking, one cannot attain.

The thinking and speaking being not good, it causes the intention to reject. This is the non-dharma root of anger. Who is that root?

It is the non-dharma root; it is bodily offense, offense of speech, offense of mind, and also the other things joined together with intention as this root-dharma. Therefore anger is called that which is not the root-dharma. What is that non-dharma root of delusion-confusion?

Not knowing that the Four Noble (sage) Truths truly exist; not understanding, not seeing, not corresponding, not understanding receiving the non-dharma; whether following, whether receiving, whether dwelling, whether not comprehending, whether deluded and dark within darkness, covering so as to make dark, causing the absence of eyes, causing wisdom to be ruined, knowing to its end (no longer), unable to attain the unconditioned crossing beyond the world.

This delusion-confusion is not the root of dharma-conduct. What is that root? It is confusion that is not in accord with the dharma, done by bodily conduct, done by verbal conduct, done by mental conduct, and also jointly assisting the non-dharma, the root of the intention's thoughts of non-dharma.

This is called the non-dharma root of delusion-confusion.

That delusion must be known. Inversion too must be known. The inverted must be known.

From the inverted one must know! There is one inversion; from one inversion come four inversions; and from possession there are three inversions. What is the one inversion?

It is, with respect to that which is received, taking the impermanent to be permanent, suffering to be pleasure, the not-self to be self, the impure to be pure. This is the one inversion. What are the four inversions?

They are the possessions of body, feeling, intention, and dharmas. These are the four inversions. What are the three inversions?

First, perception; second, intention; third, view. These are the three places of inversion. This can be that the faculty of intention, joined together, places into either form or image the received perception.

This is the perception of desire. Because there is the perception of desire following along, long uncut in the mind, this is the kind of thought of desire. If that which is perceived is discriminated and received, this is called the inversion of perception.

The deluded-confused intention, with respect to that which is not as received, when that which is followed does not correspond to the understanding of receiving, this is called the inversion of intention. Because the received is not abandoned, therefore in the mind, with respect to the impure form, the intention takes it to be pure; having heard, and then attending to it, then that which is seen and received comes swiftly.

This is called the inversion of view. Since that which is seen has, by the appearance, been discriminated, there should then be twelve inversions. What are the twelve?

With respect to body there are three; with respect to feeling there are three; with respect to intention there are three; with respect to dharmas there are three. The inversion of perception has four, the inversion of intention also has four, the inversion of view also has four; and also, with respect to conditions, the entrance combining with form causes there to become twelve inversions. Body three, feeling three, intention three, dharmas three combine into twelve inversions.

Because of six times in this way, there are seventy-two inversions. From the root one obtains the condition, arising in accord with the condition, many or few without measure, beyond reckoning. With respect to a person there is no number, no number of inversions.

Those five aggregates are the four-bodied existence. From the possession of the form-aggregate, this belongs to the body. From having the feeling-aggregate, this belongs to the feeling-body.

From this, the consciousness-aggregate belongs to the mind-body. From having the perception-aggregate, as also the formations-aggregate, this belongs to the dharma-body. From having these five aggregates, one is caused to receive the four-bodied existence of conditions.

That body, being impure, reckoned as pure—this is the inversion of body. That feeling, being suffering, reckoned as pleasure—this is the inversion of feeling. That intention, being impermanent, reckoned as permanent—this is the inversion of intention. Those dharmas, being not-self yet reckoned as self—this is the inversion of dharmas. Because he wished to set right these four inversions, the Buddha revealed the four foundations of mindfulness, expounding and discriminating them.

This is body: contemplating the appearance of body and practicing stilling, then the impurity that the deluded mind inverted to be pure is understood. This is feeling: contemplating the appearance of feeling, then the suffering that was inverted to be pleasure is understood. This is intention: contemplating the appearance of intention, then the impermanence that was inverted, reckoned as permanent, is understood.

This is dharmas: contemplating the appearance of dharmas, then the not-self that was inverted, reckoned as self, is understood. That darkness within darkness, as though existing yet unable to be understood—this is the appearance of delusion. It causes one to fall into the place of inversion.

The wish to arrive—this is the appearance of craving. It causes one thereby to take form as the body, so as to make form strangely alluring. This is the appearance of greed.

It causes one to fall into the condition of not giving, of stubbornly holding fast. That which can be not according to one's wish—this is the appearance of anger. It causes one to fall into the place of killing and harming.

Because affairs cannot be understood—this is the appearance of delusion-confusion. It causes one to receive the wrong and to fall into the place of the wrong. Because, in doing that dharma which is practiced, one does not reject the appearance of receiving, one falls into the perception of permanence; not knowing that the body, the substance, the thing, are of the appearance of change (alteration), of the appearance of gathering, yet taking them to be the perception of pleasure, one falls into the place of self (the abode of body).

Because one cannot understand the appearance of that which is dharma, and because there is the perception of body, one is caused to fall into the place of "mine." Because one falls into the appearance of receiving form and image, one reckons it as the perception of purity, so that one thereby falls into the place of not restraining the faculties. These are the nine sections that have been discriminated; they are all the groups of non-dharma which cannot be done, now fully expounded.

This, the learned one is able to understand, while the unlearned can in the end not understand it. This, the person of wisdom is able to understand, while the one without wisdom can in the end not understand it. This, the person of practice is able to understand, while the one who does not practice accordingly cannot understand it.

There are nine places of severance that cause all pure dharmas to gather together accordingly. What are the nine? First, stilling (śamatha); second, contemplation (vipaśyanā); third, non-greed; fourth, non-anger; fifth, non-delusion; sixth, impermanence; seventh, suffering; eighth, not-self; ninth, purity.

These are the nine. That stilling is called the stilling of intention. With respect to that which can be stilled, having been stilled, rightly stilled, gathered in stilling, not losing stilling.

With utmost mind, silent and tranquil, single-pointed in mindfulness—this is called stilling. What is contemplation? Contemplation is the clear knowing of the aggregates, the clear knowing of the holdings, the clear knowing of the entrances, the clear knowing of name-and-form, the clear knowing of that born from the root, the clear knowing of the dharma born from the root, the clear knowing of suffering, the clear knowing of origination, the clear knowing of cessation, the clear knowing of the conduct of the Path, the clear knowing of that dharma which arises from good and evil, the clear knowing of increase upon increase (adding), the clear knowing of white and black, the clear knowing of that which can be followed and that which cannot be followed.

As there is discrimination, it is drawing (pulling along), not drawing; it is lowering upon lowering (descent); it is mindfulness upon mindfulness; it is reflective contemplation; it is consciousness; it is wisdom; it is the eye; it is planning (devising); it is fullness; it is understanding; it is wisdom; it is clarity; it is desire; it is light; it is daring not to part; it is contemplation of dharmas; it is the factor of enlightenment; it is right view; it is the kind of the Path.

This is called contemplation. There are also eighteen contemplations: first, the contemplation of purity; second, the contemplation of impurity; third, the contemplation of cleanness; fourth, the contemplation of uncleanness; fifth, the black contemplation; sixth, the white contemplation; seventh, the contemplation of that which can be practiced; eighth, the contemplation of that which cannot be practiced; ninth, the contemplation of offense-conduct; tenth, the contemplation of calamity-bondage; eleventh, the contemplation of bondage; twelfth, the contemplation of liberation; thirteenth, the contemplation of that which has benefit; fourteenth, the contemplation of loss without benefit; fifteenth, the contemplation of going forth; sixteenth, the contemplation of returning;

seventeenth, the contemplation of receiving offense; eighteenth, the contemplation of removing offense.

Therefore it is called contemplation. Also, for two reasons, the Buddha spoke this "stilling." All people in the world have two diseases. What are the two?

First, delusion; second, craving. Because of these two diseases, the Buddha revealed two kinds of medicine. What are the two?

First, stilling; second, contemplation. If one uses these two medicines, then the two diseases are cured, causing one to realize for oneself: as for greedy craving and desire, one no longer craves, and the mindful intention attains liberation. When delusion is understood, then it causes wisdom to attain liberation.

THE SŪTRA OF AGGREGATES, HOLDINGS, AND ENTRANCES

— End of the upper scroll —