人本欲生經

Thus have I heard:

At one time the Buddha was dwelling in the land of Kuru, in the region of Dharma Governance within the land of Kuru. At that time, the Venerable Ananda was sitting alone in meditation in a secluded place when this thought arose in him: “How unprecedented! This very principle is the source of profundity and subtlety. Birth and death are also profound and subtle, yet within that profundity and subtlety they are clearly discernible and easy to see.”

Then, when the night had passed, the Venerable Ananda went to the Buddha. Having arrived, he bowed at the Buddha’s feet, stood to one side, and said:

“World-Honored One, while I was sitting alone in meditation in a secluded place, this thought arose in me: How unprecedented! This very principle is the source of profundity and subtlety. Birth and death are also profound and subtle, yet within that profundity and subtlety they are clearly discernible and easy to see.”

The Buddha said:

“Ananda, do not say that it is clearly discernible, easy to know, and easy to see. It is exceedingly deep, profound, and subtle. Ananda, birth and death arise from the root of becoming. Ananda, if one does not know, see, understand, and retain this source of the conditions for birth and death, the world becomes entangled like a loom and moves noisily back and forth, passing from this life into a future life and from a future life into this life, undergoing suffering in the world and being unable to depart from the world. Therefore, Ananda, you should know that these conditions are deep, profound, and subtle, and that clearly knowing the source of birth and death is likewise exceedingly profound and subtle.

“If one asks: ‘Do aging and death have a condition?’

“To such a question one should answer: ‘They have a condition.’

“‘Ananda, what is the condition for aging and death?’

“One should answer: ‘It is birth.’

“If one asks: ‘Does birth have a condition?’

“To such a question one should immediately answer: ‘It has a condition.’

“‘What is the condition for birth?’

“‘Because there is becoming, there is birth.’

“If one asks: ‘Does becoming have a condition?’

“One should immediately answer: ‘Becoming has a condition.’

“‘What is the condition for becoming?’

“One should answer: ‘Acquisition is the condition for becoming.’

“If one asks: ‘Is there a condition for acquisition?’

“One should immediately answer: ‘There is a condition for acquisition.’

“‘What is the condition for acquisition?’

“One should answer: ‘The seeking born of craving is the condition for acquisition.’

“Thus, Ananda, conditioned by the seeking born of craving, there is acquisition; conditioned by acquisition, there is becoming; conditioned by becoming, there is birth; and conditioned by birth, aging and death, sorrow, lamentation, suffering, displeasure, and affliction arise. Thus this entire great mass of suffering and the skandhas originates and arises.

“Ananda, birth is the condition for aging and death. Therefore it is said:

“‘Because this exists, that exists.’ Ananda, from this it is evident that birth is the condition for aging and death.

“Ananda, if there were no birth, there would also be none of the various classes of beings, such as fish and the kinds of fish, birds and the kinds of birds, mosquitoes and the kinds of mosquitoes, dragons and the kinds of dragons, spirits and the kinds of spirits, ghosts and the kinds of ghosts, humans and the kinds of humans, and all the other various classes. If there were no becoming, there would likewise be no birth. Ananda, if there were no birth at all, would there be aging and death?”

Ananda said to the Buddha: “No, there would not.”

The Buddha then said to the Venerable Ananda:

“From these conditions it should be known that this is their basis, this is their origin and arising: birth is the condition for aging and death. Ananda, the condition of birth is aging and death.

“If one asks: ‘Does birth have a condition?’

“One should answer: ‘Birth has a condition.’

“‘What is the condition for birth?’

“One should answer: ‘The condition for birth is becoming.’

“Ananda, from these conditions it is known that life thereby comes to be, and that becoming is the condition for birth. Ananda, if the condition of becoming did not exist, how could there be various classes of beings, such as fish and the kinds of fish, birds and the kinds of birds, mosquitoes and the kinds of mosquitoes, dragons and the kinds of dragons, spirits and the kinds of spirits, ghosts and the kinds of ghosts, humans and the kinds of humans, and all the other various classes? Therefore, is there becoming or is there no becoming? If there were no becoming, there would be nothing at all. Ananda, if there were no becoming whatsoever, would there be birth?”

Ananda replied: “No, there would not.”

“Therefore, Ananda, from this it arises, this is its basis, from this it originates and arises, and this is its condition: birth exists because of becoming. Ananda, the condition for becoming is birth.

“If one asks: ‘Does becoming have a condition?’

“One should answer: ‘It does.’

“‘What is the condition for becoming?’

“One should answer: ‘Acquisition is the condition for becoming.’ Thus it is evident that acquisition is the condition for becoming. Ananda, suppose that the condition of acquisition did not exist; there would then be neither acquisition nor becoming. Ananda, if there were no acquisition whatsoever, would there be becoming?”

Ananda replied: “No, there would not.”

“Ananda, thus from this it arises, this is its basis, from this it originates and arises, and through this condition there comes to be acquisition. Ananda, the condition of acquisition is becoming. Ananda, the condition of becoming is acquisition. The condition of becoming, Ananda, is precisely acquisition. Thus should the question be answered. Through what condition is there acquisition?

“One should answer:

“‘Craving is the condition for acquisition.’ Ananda, from this condition it should be known that craving is the condition for acquisition. Ananda, if there were no craving, there would also be no acquisition and no one who acquires. Ananda, if there were no craving whatsoever, would there be acquisition? Would there even be the term ‘acquisition’?”

Ananda replied: “No, there would not.”

“Thus, Ananda, from this it arises, this is its basis, from this it originates and arises; through this condition, craving is the condition for acquisition. Ananda, the condition of craving is precisely acquisition. Thus, Ananda, conditioned by craving there is seeking; conditioned by seeking there is gain; conditioned by gain there is calculation; conditioned by calculation there is desire for pleasure; conditioned by desire for pleasure there is longing.

Because craving has previously arisen, one becomes unwilling to relinquish and grows miserly. Conditioned by unwillingness to relinquish and by miserliness, there is family life; conditioned by family life, there is safeguarding. With grasping as the basis, Ananda, there are then knives and clubs.

Because there are knives and clubs, there are disputes, high and low words, deceit, usurpation, much divisive speech, and many wrongdoings, leading to every kind of evil and corrupt Dharma.

“Ananda, if there were no root from the outset, there would be nothing to safeguard and no safeguarding. Ananda, if there were no safeguarding whatsoever, would there be knives and clubs; and because there were knives and clubs, would there then be disputes, high and low words, deceit, usurpation, much divisive speech, and many wrongdoings, leading to every kind of evil and corrupt Dharma?”

Ananda replied: “No, there would not.”

“Thus, Ananda, from this it arises, this is its basis, from this it originates and arises, and through that condition there are knives and clubs. Because there are knives and clubs, there are disputes, high and low words, deceit, usurpation, much divisive speech, and many wrongdoings, leading to every kind of evil and corrupt Dharma. Therefore, Ananda, from safeguarding there arise knives and clubs, disputes, high and low words, deceit, usurpation, much divisive speech, and many wrongdoings, leading to every kind of evil and corrupt Dharma. Thus there is nothing but suffering, produced through the originating and arising of the five skandhas.

“Because safeguarding arises conditioned by family life, this is said. From this it should be known, Ananda, that conditioned by family life, there is safeguarding. If the condition of family life did not exist, there would be no acquisition. What condition, then, gives rise to family life? If none of the conditions for family life existed, would there be family life, knives and clubs, disputes, high and low words, deceit, usurpation, much divisive speech, and many wrongdoings leading to every kind of evil and corrupt Dharma?”

Ananda replied: “No, there would not.”

Thus, Ānanda, from that it arises, that is its basis, from that it originates, and through that condition there comes to be holding fast. Because there is holding fast, there comes to be a household. Ānanda, holding fast gives rise to a household; because of the conditions of being unable to relinquish and of greed, there comes to be a household. That this comes to be through this condition should be understood in accordance with this condition. Ānanda, because of the conditions of being unable to relinquish and of greed, there comes to be a household. Ānanda, if being unable to relinquish and greed did not exist, neither would appropriation exist.

If appropriation did not exist, could there be greed and an inability to relinquish? Ānanda, if all greed and inability to relinquish did not exist, could there be a household?

Ānanda said to the Buddha: “No, Blessed One.”

Thus, Ānanda, from that it arises, that is its basis, from that it originates, and through this condition there comes to be a household. Greed and the inability to relinquish, Ānanda, give rise to a household. It is through the preceding condition of appropriation, Ānanda, that greed and the inability to relinquish arise; therefore this is said.

Does this, too, come to be through this condition? Thus, Ānanda, it may be understood from this condition: appropriation arises from it, and because of this appropriation there are greed and the inability to relinquish. Ānanda, if the arising of appropriation did not exist, there would be no appropriation. Through what condition, then, could the preceding appropriation exist? Ānanda, if there were no arising of appropriation whatsoever, could there be greed and an inability to relinquish?

Ānanda said to the Buddha: “No, Blessed One.”

Thus, Ānanda, from that it arises, that is its basis, from that it originates, and through this condition greed and the inability to relinquish come to be. Appropriation arises, and at the same time the condition for becoming also arises. Therefore, Ānanda, because of appropriation there are greed and the inability to relinquish. Ānanda, because of the condition of sensual desire, becoming arises; therefore this is said. Ānanda, it should be understood from this condition that arising occurs through the condition of sensual desire. Ānanda, if sensual desire did not exist, and its condition did not exist, through what condition could sensual desire exist? Ānanda, if all sensual desire did not exist, could becoming arise?

Ānanda replied: “No, Blessed One.”

Thus, Ānanda, from that it arises, that is its basis, from that it originates, and through this condition sensual desire arises. Therefore, Ānanda, sensual desire causes becoming to arise, and arising causes sensual desire to exist; hence it is said that this should be understood according to this condition: arising causes sensual desire to exist. Ānanda, if there were no arising of becoming, there would be no arising at all. Ānanda, if there were no arising whatsoever, could there be sensual desire?

Ānanda replied: “No, Blessed One.”

Thus, Ānanda, from that it exists, that is its basis, from that it originates, and through this condition sensual desire produces becoming, while the condition of arising causes sensual desire to exist. Gain, Ānanda, causes arising. Therefore it is said that this should be understood from that condition, for the condition of gain causes arising. Ānanda, if there were no gain, neither would there be seeking. Through what condition could seeking exist? Ānanda, if there were no gain whatsoever, could arising occur?

Ānanda replied: “No, Blessed One.”

Thus, Ānanda, from that it exists, that is its basis, from that it originates, and through this condition material gain arises. Because of gain, seeking arises; and through the condition of seeking, gain comes to be. Therefore it is said that this should be understood from the condition: the condition of seeking causes gain to exist. Ānanda, if there were no seeking whatsoever, could gain be found?

Ānanda replied: “No, Blessed One.”

Ānanda! Thus, from that it exists, that is its basis, from that it originates, and through that condition there are gain and seeking. Ānanda, because there is seeking, gain comes to be; because of craving, seeking comes to be. Therefore it is said that this should accordingly be understood: craving causes seeking. Ānanda, if there were no craving, neither would there be seeking; there would be neither the condition for seeking nor craving. Ānanda, if there were no craving whatsoever, could there be seeking?

Ānanda replied: “No, Blessed One.”

Thus, Ānanda, from that it exists, that is its basis, from that it originates, and through that condition craving exists. Because there is craving, seeking comes to be; because there is seeking, craving comes to be. Ānanda, sensual craving and craving for becoming are both aspects of desire arising from feeling. With feeling as condition, Ānanda, is there becoming or not?

If asked thus, one should answer: “There is.”

“What is the condition for becoming?”

The answer is: “Contact is the condition for becoming.” From that condition, Ānanda, it should also be understood that contact is the condition for feeling. Ānanda, if the eye did not make contact and there were nothing being contacted, the eye could not make contact. Ānanda, if there were no eye-contact whatsoever, could there be contact by the eye? Could there also be the event in which the eye serves as a condition for the arising of what is pleasant, painful, or neither pleasant nor painful?

Ānanda replied: “No, Blessed One.”

Thus, Ānanda, from that it exists, that is its basis, from that it originates, and through that condition there comes to be contact and feeling of the eye. Ānanda, eye-contact as condition causes the eye to experience feeling; so also with the ear, nose, tongue, and body. If the mind had no contact, Ānanda, there would be nothing being contacted, nor would there be a condition of contact causing mental contact. Ānanda, if the mind had no contact whatsoever, could there be mental contact as a condition causing feeling to exist? Could it cause pain to exist? Could it cause neither pain nor pleasure to exist?

Ānanda replied: “No, Blessed One.”

Thus, Ānanda, this is the existence, this is the basis, this is the origination, and this is the condition: feeling causes contact to exist. Ānanda, mental contact as condition causes feeling to exist.

If one asks: “Does contact have a condition?”

The answer is: “It does.”

“What are the conditions for contact?”

The answer is: “Name-and-form is the condition.”

Ānanda, it may accordingly be understood that contact arises from the condition of name-and-form. Wherever there is existence, and wherever there is appropriation, the name-body is brought together and comes into existence. Ānanda, if wherever there was appropriation, there also were no appropriation, could there be contact and name-and-form?

Ānanda replied: “No, Blessed One.”

Ānanda, if wherever there was existence, there also were no appropriation, could the name-body exist or not? Could there then be reciprocal contact?

Ānanda replied: “No, Blessed One.”

Ānanda, if neither name nor the form-body existed at all, could there be contact? Could contact arise from them?

Ānanda replied: “No, Blessed One.”

Thus, Ānanda, from that it arises, that is its basis, from that it originates, and that is its condition; from it, this contact causes name-and-form to exist. Ānanda, name-and-form as condition causes contact to exist. Ānanda, suppose one were to ask:

“Does this name-and-form have a condition?”

One should answer: “It does.”

“What is the condition for name-and-form?”

“It is consciousness as condition.” From that condition, Ānanda, it should be clearly understood that consciousness is the condition for name-and-form. Ānanda, if consciousness did not enter the mother’s womb, would this name-and-form follow the generative essence and be conceived?

Ānanda replied: “No, Blessed One.”

Ānanda, if consciousness had entered the mother’s womb but did not remain there, would there be name-and-form?

Ānanda replied: “No, Blessed One.”

Ānanda, consciousness is the basis. If a male or female child were miscarried and died, so that it had no bodily form, would there be name-and-form to make it grow and bring it to full development?

Ānanda replied: “No, Blessed One.”

Ānanda, thus, from that it arises, from that it takes its basis, from that it originates; through this condition, name-and-form comes from consciousness. Ānanda, conditioned by consciousness, there is name-and-form.

Ānanda, does consciousness have a condition?

If asked thus, one should answer: “Yes.”

“Conditioned by what is consciousness?”

“Conditioned by name-and-form, there is consciousness.” Thus, following this condition, one should know and discern that the condition for name-and-form is consciousness. Ānanda, if consciousness found no support in name-and-form, then, consciousness having found no support, could there be the support whereby the arising and accumulation of aging and suffering might come into existence?

Ānanda replied: “No, indeed.”

Thus, Ānanda, from that it proceeds, from that basis, from that it originates; through this condition, consciousness gives rise to name-and-form, and conditioned by name-and-form there is consciousness. Speak neither of name nor of domain; bring the present source of contention to an end. One must follow wisdom and not grasp. Ānanda, through how many conditions does one cling to the view that feeling itself is the self?

Ānanda replied:

“This Dharma comes originally from the Buddha; this Dharma has the Buddha as its source; the Buddha is the refuge toward which all dharmas tend. May the Buddha explain it. Having heard the teaching from the Buddha, we shall receive and retain it, understand it clearly, and thereby gain benefit.”

The Buddha said:

“Listen attentively, Ānanda. Excellent, excellent! Receive, retain, and recollect it; the Buddha will teach you.”

The Venerable Ānanda replied:

“Yes, indeed. I shall listen to the Buddha.”

The Buddha then taught:

“Ānanda, some may regard this feeling as the self. Others may regard this feeling and hold that it is not the self, but maintain that because the self experiences the dharma of feeling, the experiencer itself is the self. Others may hold that the self is feeling, yet regard it as neither the self nor the dharma of feeling; they perceive the dharma of feeling and hold that it is not the self, merely because they regard this self as the self. Ānanda, if one directly holds that feeling is the self, one should address the matter thus: ‘Venerable one, feeling is of three kinds: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.

Venerable one, which of these three feelings do you regard as the self?’ Ānanda, when pleasant feeling is present, the other two feelings have ceased—namely, painful feeling and neither-painful-nor-pleasant feeling—and at that time there is only the experience of pleasant contact. Ānanda, pleasant feeling is impermanent; when pain arises, it has ceased. Ānanda, when pleasant feeling has ceased, it is apart from the self and does not abide within the self.

Likewise, Ānanda, at the very time when painful feeling is present, the other two feelings have ceased. Is it then pleasure or pain? At that time there is only the experience of painful feeling. Ānanda, painful feeling is impermanent; it is a phenomenon subject to the exhaustion of suffering. Ānanda, when painful feeling has ended, the self no longer experiences it.

At that time, Ānanda, there is neither pain nor pleasure, and no experience constitutes feeling. Then the other two feelings have ceased. Is feeling itself therefore suffering?

It is only that, at that time, neither-painful-nor-pleasant experience constitutes feeling. Ānanda, neither-painful-nor-pleasant feeling is impermanent and subject to the exhaustion of suffering. Ānanda, when neither-painful-nor-pleasant feeling has ceased, should there then be no self?’ Yet one remains attached to it oneself. Ānanda, some practitioners regard feeling, which is an impermanent phenomenon, as the self. Ānanda, some practitioners indulge in pleasant feeling, are distressed by painful feeling, and regard them as the self.

Thus, Ānanda, owing to the conditions of feeling, one should not regard it as the self or view it as the self. Ānanda, or does one hold that what is without feeling is the self, while only the dharma experiencing feeling is the self?”

One should then reply:

“Venerable one, if there were no experience of feeling and one did not perceive what is experienced, would it be necessary for that to exist?” At that time, Ānanda, if a bhikshu regards what is without feeling and holds it not to be the self, should he then regard the dharma that experiences this feeling as the self?

Ānanda replied: “No, indeed.”

“Thus, Ānanda, through this condition one cannot hold feeling to be the self, nor can one maintain that absolutely no feeling is held to be the self, but only that the self experiences feeling. Ānanda, because one does not hold feeling to be the self, does not regard this feeling as other than the self, and does not maintain that the self experiences feeling, one neither perceives nor holds the dharma of feeling to be the self. It is solely through clinging to a self that one unknowingly considers this self to be the self. One may reply: ‘Venerable one, if in every instance of clinging to a self there is no experience of feeling, is there then a self?’

“At that time, bhikshu, feeling is not the self; the self also does not experience feeling; and the dharma of feeling is not the self. There is a self only because one does not know the self. Contemplating the self in this way, is there then a self?”

Ānanda replied: “No, indeed.”

“Ānanda, through such conditions one should not say that what is without feeling is the self, nor that the self is the experiencer, nor that the dharma is the self, nor that not knowing the self is the self. Ānanda, thus all feeling has been taken as the self, and the view of feeling regards it as the self. Ānanda, through how many conditions does a practitioner, while not regarding feeling as the self, see or not see the self?”

Ānanda replied:

“This Dharma was originally taught by the Buddha and is spoken by the Buddha. May the Buddha explain it. When the Buddha has taught it, the disciples will receive and retain it, causing that teaching to be clearly understood and beneficial.”

The Buddha told the Venerable Ānanda:

“Listen attentively, receive and retain it, and forever remember what you have received and retained. I shall explain it to you.”

Thus the Venerable Ānanda listened to the Dharma from the Buddha. The Buddha then taught:

“Ānanda, there is a bhikshu who does not regard feeling as the self, does not view feeling as the self, does not regard the self as the experiencer, does not hold the dharma of feeling to be the self, does not regard the view of self as the self, does not regard existence as the self, and does not follow this view in seeing a self. Seeing thus, he does not return to the world. Because he no longer grasps the world, he no longer returns to the world.

He is then no longer sorrowful and grieves no more. He attains the unconditioned liberation from suffering and knows for himself: ‘I have brought birth, aging, sickness, death, and sorrow to an end. What had to be fulfilled has been fulfilled; what had to be done has been done; I shall not return to the world again.’ Therefore, Ānanda, a practitioner who does not hold feeling to be the self diligently cultivates for himself and also does not regard views as the self. Ānanda, through how many conditions does a practitioner take form to be the self?”

The Venerable Ānanda replied:

“The Dharma was originally taught by the Buddha and flowed forth from him. May the Blessed One explain it. When the Blessed One has spoken, the disciples will receive and retain it, causing that teaching to be clearly understood and beneficial.”

The Buddha told the Venerable Ānanda:

“Listen attentively, receive and retain it, and recollect it well. I shall explain it to you.”

Thus the Venerable Ānanda listened to the Dharma from the Buddha. The Buddha then taught:

“Ānanda, some practitioners regard a finite material form as the self. Ānanda, some practitioners do not regard a finite material form as the self, but regard an immeasurable material form as the self; others regard only a finite immaterial mode of existence as the self. Ānanda, some practitioners regard neither a finite material form nor an immeasurable material form as the self, nor do they regard a finite immaterial mode of existence as the self.

“Ānanda, some practitioners regard neither a finite material form nor an immeasurable material form as the self, nor do they regard a finite immaterial mode of existence as the self, but regard only an immeasurable immaterial mode of existence as the self.”

Ānanda, there are practitioners of the path who regard limited form as the self. At present, Ānanda, there are practitioners of the path who hold that limited form is the self. When the body breaks up and life ends, they perceive an image—the self—of such a body. To conceive of these two factors—limited form as the self and the image of the body—in this way is incorrect; from that standpoint, such a thought arises. Ānanda, there are practitioners of the path who regard limited form as the self and themselves form such a conception. Ānanda, because they regard limited form as the self, they are bound and driven by it.

Ānanda, there are practitioners of the path who do not regard limited form as the self, but regard only immeasurable form as the self. At present, Ānanda, there are practitioners of the path who regard immeasurable form as the self. When the body breaks up and life ends, they perceive an image—the self—of such a body. To conceive of these two factors—immeasurable form as the self and the image of the body—in this way is incorrect; from that standpoint, such a thought arises. Ānanda, there are practitioners of the path who cling to the body as immeasurable form. Likewise, Ānanda, there are practitioners of the path who regard immeasurable form as the self and are then bound and driven by it.

Ānanda, there are practitioners of the path who hold that it is neither limited form nor immeasurable form, yet cling only to limited form as the self. At present, Ānanda, there are practitioners of the path who hold that limited form is not the self. When the body breaks up and life ends, they perceive an image—the self—of the body. These two views are incorrect; from that standpoint, such a thought arises. Ānanda, there are practitioners of the path who hold that what is not limited form itself is grasped as the self. Likewise, Ānanda, there are practitioners of the path who hold that limited form is not the self and are then bound and driven by it.

Ānanda, there are practitioners of the path who hold that it is neither limited form, nor immeasurable form, nor the absence of limited form, nor the absence of immeasurable form, and thus fall into embodiment. At present, Ānanda, there are practitioners of the path who hold that it is neither limited form, nor immeasurable form, nor the absence of limited form, nor the absence of immeasurable form, yet cling to it as the self.

When the body breaks up and life ends, they perceive an image—the self—of the body. These two views are incorrect; from that standpoint, such a thought arises. Ānanda, there are practitioners of the path for whom what is not immeasurable form is itself grasped as the self. Likewise, Ānanda, there are practitioners of the path who cling in this way, yet it is not form that binds and drives them.

Likewise, Ānanda, there are practitioners of the path whose own views lead them to attachment to the self. Through how many causes and conditions does the self arise? Ānanda, do practitioners of the path hold that form is not among the factors that constitute the self?

Venerable Ānanda replied:

“This Dharma was originally taught by the Buddha and also issued forth from the Buddha. May the Buddha expound it. After he has spoken, the disciples will receive and retain it, enabling those words to be clearly understood and to bring benefit.”

The Buddha said to Venerable Ānanda:

“Listen attentively, receive and retain it well, and remember it always. I shall explain it to you.”

Thus the worthy Ānanda attended upon the Buddha to hear the Dharma. The Buddha taught:

“Ānanda, there are practitioners of the path who either do not regard form as the self or maintain doctrines that form is the self; they also do not regard immeasurable form as the self, nor limited form as the self, though there are doctrines maintaining that immeasurable form is the self. Ānanda, practitioners of the path who do not regard limited form as the self also do not cling to it as the self. At present, Ānanda, practitioners of the path who do not regard limited form as the self also do not regard descent into embodiment as the self. After the body breaks up and life ends, they no longer perceive an image—the self—of this body. The two views—form as the self and the perception of an image of the body—are incorrect.

“Likewise, Ānanda, practitioners of the path who hold that limited form is not the self also do not cling to it as the self. Likewise, Ānanda, practitioners of the path who hold that limited form is not the self are not bound.

“Ānanda, there are practitioners of the path who do not regard immeasurable form as the self and also do not regard form as the self. At present, Ānanda, practitioners of the path who do not regard immeasurable form as the self also do not cling to it as the self. When the body breaks up and life ends, they no longer perceive the image of the bodily form. It is not so; thus, there is no such thing. Likewise, Ānanda, practitioners of the path who do not regard immeasurable form as the self also do not fall into clinging to the self. In the same way, Ānanda, practitioners of the path who hold that immeasurable form is not the self are not bound.

“Ānanda, there are practitioners of the path who do not hold that what is not limited form is the self, and they also do not fall into clinging to the self. At present, Ānanda, practitioners of the path who hold that what is not limited form is the self also do not fall into clinging to the self. After the body breaks up and life ends, they no longer perceive the image of the bodily form. It is not so; with regard to this, there is indeed no such thing. Likewise, Ānanda, practitioners of the path who do not hold that what is not limited form is the self also do not fall into clinging to the self. Thus, Ānanda, such practitioners of the path do not regard what is not limited form as causing bondage.

“Ānanda, there are practitioners of the path who do not regard what is not immeasurable form as the self, and they also do not fall into this clinging to the self. At present, Ānanda, practitioners of the path do not hold, Ānanda, that what is not form is the self, nor do they cling to it as constituting the self. After the body breaks up and life ends, such a body causes them no longer to perceive this clinging. They do not regard it as corresponding to reality; such a view is incorrect.

“Likewise, Ānanda, practitioners of the path who do not hold that what is not immeasurable form is the self also do not fall into clinging to it as the self. Likewise, Ānanda, practitioners of the path who do not regard what is not immeasurable form as the self nevertheless cause the self to be bound.

“Likewise, there are practitioners of the path who do not regard what is not immeasurable form as the self, who do not constitute a self, and who do not fall into clinging to it as the self. Ānanda, there are also seven stations in which consciousness becomes established, and there are two spheres of experience through which liberation is attained.

“Among beings endowed with form, there are beings of diverse bodies and diverse perceptions, whether in the human realm or in a heavenly realm. This is the first station of consciousness.

“Among beings endowed with form, there are beings of one body but diverse perceptions. There is a heavenly realm called the Brahmā heaven, where beings enjoy long life. This is the second station of consciousness.

“Among beings endowed with form, there are beings of one body but diverse perceptions, called the Radiant Sound devas. This is the third station of consciousness.

“Among beings endowed with form, there are beings of one body and one perception, called the devas of Universal Purity. This is the fourth station of consciousness.

“Among formless beings, there are beings who, having entirely transcended perceptions of form and brought diverse perceptions to cessation, abide in the mental attainment of immeasurable space, called the devas of the Sphere of Infinite Space. This is the fifth station of consciousness.”

As for beings without form who come into existence, having entirely transcended the sphere of infinite space, they abide in the wisdom of infinite consciousness; this is called the Heaven of the Wisdom of Consciousness (the Heaven of the Sphere of Infinite Consciousness). This is the sixth station of consciousness.

As for beings without form who come into existence, having entirely transcended the wisdom of infinite consciousness, they abide in the attainment of nothing whatsoever; this is called the Heaven of Not Employing This Wisdom (the Heaven of the Sphere of Nothingness). This is the seventh station of consciousness.

Ananda, what are the two attainments through modes of feeling by which liberation is attained?

—Through a practice conditioned by form, one enters a state in which perception no longer arises; this is called the Heaven of Non-Perception (the Heaven of Unconscious Beings). This is the first attainment through a mode of feeling by which liberation is attained.

Or, through a practice not conditioned by form, having entirely transcended the attainment of nothingness, one abides in a mode of feeling that is neither perception nor non-perception; this is called the Heaven of Neither Non-Perception nor Perception. This is the second attainment through a mode of feeling by which liberation is attained.

Ananda, the first station of consciousness is that, through a practice conditioned by form, beings have diverse bodies and diverse perceptions, whether in the heavenly realm or in the human realm. This is the first station of consciousness.

Ananda, if a practitioner has understood this station of consciousness, has also understood its arising from this condition, its disappearance, its gratification, its danger, and the path of escape from it—then, having understood thus, should the practitioner seek, yearn for, or abide in this station of consciousness?

Venerable Ananda replied: —No, indeed.

Ananda, the second station of consciousness is that, through a practice conditioned by form, beings have diverse bodies but a single perception. That heavenly realm is called the Brahma Heaven, where beings attain the foremost longevity. Ananda, if a practitioner has understood this station of consciousness, has also understood its arising from this condition, its disappearance, its gratification, its danger, and the path of escape from it—then, Ananda, should the practitioner seek, yearn for, or abide in this station of consciousness?

Venerable Ananda replied: —No, indeed.

Ananda, the third station of consciousness is that, through a practice conditioned by form, beings have a single body but diverse perceptions. That heavenly realm is called the Radiant Heaven. Ananda, if a practitioner has understood this station of consciousness, its arising from this condition, its disappearance, its gratification, its danger, and the path of escape from it—then, having understood thus, should the practitioner seek, yearn for, or abide in this station of consciousness?

Venerable Ananda replied: —No, indeed.

Ananda, the fourth station of consciousness is that, through a practice conditioned by form, beings have a single body and a single perception. This is called the Heaven of Pervasive Purity. Ananda, if a practitioner has understood this station of consciousness, has also understood its arising from this condition, its disappearance, its gratification, its danger, and the path of escape from it—then, having understood thus, should the practitioner seek, yearn for, or abide in this station of consciousness?

Venerable Ananda replied: —No, indeed.

Ananda, the fifth station of consciousness is that, through a practice not conditioned by form, one entirely transcends perceptions of form, perceptions of resistance cease, and one abides in the wisdom-attainment of infinite space. This is called the Heaven of the Wisdom of Space. Ananda, if a practitioner has understood this station of consciousness, its arising from this condition, its disappearance, its gratification, its danger, and the path of escape from it—then, Ananda, should the practitioner seek, yearn for, or abide in this station of consciousness?

Venerable Ananda replied: —No, indeed.

Ananda, the sixth station of consciousness is that, through a practice not conditioned by form, one entirely transcends the wisdom of space and abides in the wisdom-attainment of infinite consciousness. This is called the Heaven of the Wisdom of Consciousness. Ananda, if a practitioner has understood this station of consciousness, its arising, its disappearance, its gratification, its danger, and the path of escape from it—then, having understood thus, should the practitioner seek, yearn for, or abide in this station of consciousness?

Venerable Ananda replied: —No, indeed.

Ananda, the seventh station of consciousness is that, through a practice not conditioned by form, one entirely transcends the infinite Wisdom of Consciousness and abides in the wisdom-attainment of relinquishing the notion of anything whatsoever. This is called the Heaven of the Wisdom-Attainment of Nothing Whatsoever (the Heaven of the Sphere of Nothingness). Ananda, if a practitioner has understood this station of consciousness, its arising from that condition, its disappearance, its gratification, its danger, and the path of escape from it—then, having understood thus, should the practitioner seek, yearn for, or abide in this station of consciousness?

Venerable Ananda replied: —No, indeed.

Ananda, the first mode of feeling through which liberation is attained is entered through a practice conditioned by form, wherein there is neither perception nor feeling. This is called the Heaven of Non-Perception (the Heaven of Unconscious Beings). Ananda, if a practitioner has understood this mode of feeling, its arising from feeling, its disappearance, its gratification, its danger, and the path of escape from it—then, having understood thus, should the practitioner seek, long for, or abide in this attainment of liberation through a mode of feeling?

Venerable Ananda replied: —No, indeed.

Ananda, the second mode of feeling through which liberation is attained is entered through a practice not conditioned by form: having entirely transcended nothingness through wisdom, one passes beyond the absence of perception yet has not departed from the abiding mode of feeling associated with perception—that is, having transcended the Sphere of Nothingness, one enters neither perception nor non-perception. This is the heavenly realm of the liberation of neither perception nor non-perception (the Sphere of Neither Perception nor Non-Perception).

Ananda, if a practitioner has understood this mode of feeling through which liberation is attained, its arising from this condition, its disappearance, its gratification, its danger, and the path of escape from it—then, having understood thus, should the practitioner seek, long for, or abide in this attainment of liberation through a mode of feeling?

Venerable Ananda replied: —No, indeed.

Ananda, if a practitioner knows thus and sees thus, yet says that he does not know and does not see, and if these fetters remain, should he then declare that the world is eternal? Should he declare that it is not eternal? Should he declare that the world possesses an essential nature?

Should he declare that, after attaining the path and dying, one is reborn? Or should he declare that, after attaining the path, one no longer dies? Is there, or is there not, an escape from death in the world through release from these bonds?

Then, Ananda, having clearly seen with wisdom the seven stations of consciousness and the two attainments of liberation through modes of feeling, the practitioner is liberated. Such a practitioner, Ananda, is called one without attachment—an arhat liberated through wisdom.

Ananda, there are also eight liberations. What are the eight? They are:

1. Having form within, one contemplates forms without. This is the first sphere of liberation.

2. Not contemplating the characteristic of form within, one contemplates forms without. This is the second sphere of liberation.

3. One contemplates the thirty-six impure substances within the body and abides in the practice of contemplation of sensations. This is the third sphere of complete liberation.

4. Having departed from the perception of form, extinguished the perception of solidity and manifold perceptions, and no longer attending to them, one attains and abides in the wisdom of boundless space; this is called the Heaven of the Wisdom of Space. This is the fourth sphere of liberation.

5. Having entirely transcended the wisdom of space, one attains and abides in the wisdom of boundless consciousness; this is called the Heaven of the Wisdom of Consciousness. This is the fifth sphere of liberation.

6. Having transcended all that pertains to the Wisdom of Consciousness (the infinity of consciousness), one attains nothingness and does not engage in the activity of the wisdom of sensation; this is called the Heaven of the Wisdom-Practice of Neither Use nor Object of Use. This is the sixth sphere of liberation.

7. Having transcended all that pertains to non-employing wisdom, one attains neither perception nor non-perception, and sensation is completely suspended; this is called the Heaven of Perception. This is the seventh sphere of liberation.

8. Having transcended all that pertains to the absence of perception, one attains the cessation of perception, reaches the end of awareness, and bodily sensation is completely brought to its ultimate end. This is the eighth sphere of liberation.

Ananda, if a practitioner of the Way, with regard to the seven stations of consciousness, the two practices of sensation through which liberation is attained, and these eight spheres of liberation, possesses wisdom and sees them accordingly, then, following me, he does not grasp or make use of them and immediately attains liberation. Thus, through this Dharma-gate of cessation, he brings merit to his own person. Ananda, this is called the practice of the Way of Non-Attachment, whereby liberation is attained through the two practices of sensation.

The Buddha spoke thus, and the Venerable Ananda faithfully received, upheld, and practiced it.

THE SUTRA SPOKEN BY THE BUDDHA ON THE HUMAN BEING BORN OF DESIRE ends here