增壹阿含經

XXXXVI. CHAPTER ON ESTABLISHING THE PRECEPTS

1. Thus have I heard:

At one time, the Buddha was staying at Savatthi, in Jeta’s Grove, Anathapindika’s Park.

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

“There are ten beneficial purposes for which the Tathagata establishes the precepts for the bhikkhus. What are the ten? They are: to serve the noble Sangha; to bring about harmony and concord among its members; to ensure the well-being of the noble Sangha; to subdue evil persons; to enable bhikkhus who possess a sense of shame and moral dread to remain undisturbed; to inspire faith in those who lack faith; to increase manifold the faith of those who already have faith; to bring about the complete ending of the defilements in this present life and also the complete eradication of all future defilements; to cause the true Dharma to abide in the world for a long time; and always to consider by what means the true Dharma may long endure.

“Bhikkhus, these are the ten beneficial purposes for which the Tathagata establishes the precepts for the bhikkhus. Therefore, bhikkhus, you should seek the means to fulfill the precepts and not allow them to be lost. Thus, bhikkhus, you should train yourselves!”

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

2. Thus have I heard:

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

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

“The dwelling place of the noble sages comprises ten qualities, and the noble ones of the three times all dwell therein. What are the ten? Here, a bhikkhu has eliminated five things; fulfilled six qualities; constantly guards one thing; protects the four assemblies; examines points of weakness; draws near to equanimity; rightly inclines toward the undefiled; relies upon bodily conduct; is well liberated in mind; and is liberated through wisdom.

“How has a bhikkhu eliminated five things? Here, a bhikkhu has severed the five fetters. Thus has he eliminated five things.

“How has a bhikkhu fulfilled six qualities? Here, bhikkhus, when a bhikkhu sees a form with the eye, he is neither elated nor dejected, but abides in equanimity, mindful and clearly comprehending; when he hears a sound with the ear... smells an odor with the nose... tastes a flavor with the tongue... feels a tangible object with the body... or cognizes a mental object with the mind, he is neither elated nor dejected, but abides in equanimity, mindful and clearly comprehending. Thus, bhikkhus, has a bhikkhu fulfilled six qualities. (Supplemented from the Discourse on the Abode of the Noble Ones, Anguttara Nikaya X.20 — Binh Anson, 02-2004)

“How does a bhikkhu constantly guard one thing? Here, a bhikkhu constantly guards and maintains mindfulness regarding the defiled and the undefiled, the conditioned and the unconditioned, up to the gateway of nirvana. Thus does a bhikkhu constantly guard one thing.

“How does a bhikkhu protect the four assemblies? Here, a bhikkhu fulfills the four bases of spiritual power. Thus does a bhikkhu protect the four assemblies.

“How does a bhikkhu examine points of weakness? Here, a bhikkhu has brought the formations of birth and death to an end. This is called a bhikkhu’s examining points of weakness.

“How does a bhikkhu draw near to equanimity? Here, a bhikkhu has brought the three fetters to an end. This is called a bhikkhu’s drawing near to equanimity.

“How does a bhikkhu rightly incline toward the undefiled? Here, a bhikkhu has eliminated conceit. Thus does a bhikkhu rightly incline toward the undefiled.

“How does a bhikkhu rely upon bodily conduct? Here, a bhikkhu has eliminated ignorance. Thus does a bhikkhu rely upon bodily conduct.

“How is a bhikkhu well liberated in mind? Here, a bhikkhu has completely eliminated craving. Thus is a bhikkhu well liberated in mind.

“How is a bhikkhu liberated through wisdom? Here, a bhikkhu contemplates the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path, and knows them as they truly are. This is a bhikkhu liberated through wisdom.

“Bhikkhus, this is the dwelling place of the noble sages, complete in ten qualities. In former times, the noble sages also dwelt therein; they have dwelt there and dwell there now.

“Therefore, bhikkhus, you should remember to eliminate five things, fulfill six qualities, guard one quality, protect the four assemblies, examine points of weakness, draw near to equanimity, rightly incline toward the undefiled, rely upon bodily conduct, attain liberation of mind, and attain liberation through wisdom. Thus, bhikkhus, you should train yourselves!”

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

3. Thus have I heard:

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

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

“The Tathagata has fulfilled the ten powers and knows for himself that he is unattached. Amid the great assembly, he utters the lion’s roar and turns the unsurpassed wheel of the true Dharma to deliver sentient beings. That is to say: this is form, this is the arising of form, this is the cessation of form, and this is the way of escape from form.

Feeling, perception, formations, and consciousness should likewise be contemplated. When this exists, that exists; when this arises, that arises. Conditioned by ignorance are formations; conditioned by formations is consciousness; conditioned by consciousness are name-and-form; conditioned by name-and-form are the six sense entrances; conditioned by the six sense entrances is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is grasping; conditioned by grasping is existence; conditioned by existence is birth; conditioned by birth is death; and conditioned by death arise sorrow, lamentation, suffering, and affliction beyond reckoning.

“Because this body of the five skandhas exists, there is this Dharma of cessation. When this ceases, that ceases; when this is absent, that is absent. When ignorance ceases, formations cease; when formations cease, consciousness ceases; when consciousness ceases, name ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, death ceases; and when death ceases, sorrow, lamentation, suffering, and affliction are all completely eliminated.

“Bhikkhus, you should know that my Dharma is exceedingly vast, without boundary or bottom. It severs all doubts and establishes one securely in the true Dharma. Good men and faithful women should diligently apply their minds without allowing any deficiency. Even if their bodies wither and perish, they should never abandon diligent effort. They should firmly bind the mind and never forget, practice the austere Dharma without changing their resolve, delight in secluded places, quietly contemplate, and never abandon the dhutanga practices, just as the Tathagata now skillfully cultivates the holy life.

“Therefore, bhikkhus, whenever you examine yourselves and reflect upon the subtle and wondrous Dharma, you should contemplate these two meanings, remain free from heedlessness, and thereby attain the true fruit, reaching the deathless and complete cessation. If you receive offerings from others, such as robes, blankets, cushions, food and drink, beds, bedding, and medicines, you will not render fruitless the hardship and generosity of the faithful donors. You will also enable your parents to receive their recompense and will serve the Buddhas, paying homage and making offerings to them. Thus, bhikkhus, you should train yourselves!”

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

4. Thus have I heard:

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

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

“The Tathagata has fulfilled the ten powers and attained the four kinds of fearlessness. Amid the assembly, he utters the lion’s roar.”

What are the Ten Powers? He knows as it truly is what is possible; he knows as it truly is what is impossible; he knows as it truly is the causes and conditions determining where sentient beings receive their karmic retribution; he knows as they truly are the many realms, the many kinds of dispositions, and the many kinds of sense-bases; he knows as they truly are the many kinds of liberation and the immeasurable liberations; he knows as it truly is whether the wisdom of sentient beings is great or little; he knows as they truly are the thoughts in the minds of sentient beings: when a mind has desire, he knows that it has desire; when a mind is free of desire, he knows that it is free of desire; when a mind has anger, he knows that it has anger;

when a mind is free of anger, he knows that it is free of anger; when a mind has delusion, he knows that it has delusion; when a mind is free of delusion, he knows that it is free of delusion; when a mind has attachment, he knows that it has attachment; when a mind is free of attachment, he knows that it is free of attachment; when a mind has sensation, he knows that it has sensation; when a mind is without sensation, he knows that it is without sensation; when a mind is confused, he knows that it is confused; when a mind is not confused, he knows that it is not confused; when a mind is scattered, he knows that it is scattered; when a mind is not scattered, he knows that it is not scattered; when a mind is narrow, he knows that it is narrow;

when a mind is not narrow, he knows that it is not narrow; when a mind is vast, he knows that it is vast; when a mind is not vast, he knows that it is not vast; when a mind is immeasurable, he knows that it is immeasurable; when a mind is measurable, he knows that it is measurable; when a mind is concentrated, he knows that it is concentrated; when a mind is not concentrated, he knows that it is not concentrated; when a mind is liberated, he knows that it is liberated; when a mind is not liberated, he knows that it is not liberated.

He knows as they truly are all the courses toward which the mind proceeds, whether through one life, two lives, three lives, four lives, five lives, ten lives, fifty lives, one hundred lives, one thousand lives, hundreds of thousands of millions of lives, or immeasurable lives; through eons of formation and eons of dissolution, through innumerable eons of formation and dissolution: ‘Formerly I was born in such a place, had such a name and such a family lineage, ate such kinds of food, experienced such suffering and happiness, and had such a length of life.

Dying there, I was born here; dying here, I was born there.’ In this way, he recollects for himself the events of innumerable past lives. He knows as they truly are the paths of birth and death taken by sentient beings. With the divine eye, he observes the various kinds of sentient beings—the fair and the ugly, those in good destinies and those in evil destinies—and clearly knows them all according to their deeds.

Some sentient beings perform evil deeds through body, speech, and mind, slander the Noble Ones, create karma rooted in wrong view, and after death are born in hell. Other sentient beings perform wholesome deeds through body, speech, and mind, do not slander the Noble Ones, constantly practice right view, and after death are born in the heavenly realm. This is called observing, with the purified divine eye, the actions that lead sentient beings along their various destinies.

He knows as it truly is the ending of the outflows, attains the state free of outflows, and is liberated in mind and liberated through wisdom: birth and death have ended, the holy life has been established, what had to be done has been accomplished, and there will be no further existence.

This is called the Tathagata’s possession of the Ten Powers. Free from attachment, he attains the Four Fearlessnesses, utters the lion’s roar amid the assembly, and turns the Wheel of Brahma.

What does it mean that the Tathagata has attained the Four Fearlessnesses? When the Tathagata declares that he has attained Perfect and Complete Awakening, if any sentient being wishes to say that he does not know this matter, that being will be unable to do so. If any ascetic or brahmin wishes to come and disparage the Buddha, saying that he has not attained Perfect and Complete Awakening, that person will be unable to do so. Because no one can disparage me in this way, I abide in security.

Furthermore, I now declare that I have exhausted all the outflows. If any ascetic, brahmin, deva, or heavenly Mara wishes to come and say that I have not ended the outflows, that being will be unable to do so. Because no one can do so, I abide in security.

Furthermore, the Dharma I teach is the Dharma by which the Noble Ones attain deliverance and truly bring the farthest limit of suffering to an end. If any ascetic, brahmin, deva, or heavenly Mara wishes to come and say that I have not reached the end of suffering, that being will be unable to do so. Because no one can do so, I abide in security.

Furthermore, I teach concerning the inner dharmas that lead one to fall into evil destinies. If any ascetic or brahmin comes and wishes to say that this is not so, that person will be unable to do so.

Bhikkhus, these are the Tathagata’s Four Fearlessnesses. Suppose followers of other teachings were to say: ‘What powers does that ascetic Gautama possess? What fearlessness does he possess that he calls himself the Unattached One, the Most Honored One?’ You should answer them by explaining these Ten Powers.

Suppose followers of other teachings were again to say: ‘We too have attained the Ten Powers.’ You bhikkhus should ask them: ‘What Ten Powers do you possess?’ At that time, those followers of other teachings would certainly be unable to answer and would instead become even more angry. Why is this? I have never seen any ascetic or brahmin, apart from the Tathagata, claim to have attained the Four Fearlessnesses.

Therefore, bhikkhus, seek the skillful means to attain the Ten Powers and the Four Fearlessnesses.

Thus, bhikkhus, you should train yourselves in this.

Then, after hearing what the Buddha had taught, the bhikkhus rejoiced and respectfully put it into practice.

5. 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, the Blessed One addressed the bhikkhus:

—There are Ten Recollections that should be extensively discerned and cultivated. By cultivating these Ten Recollections, one will completely end attachment to the desire realm, attachment to the form realm, attachment to the formless realm, conceit, and ignorance. What are the ten? They are recollection of the Buddha, recollection of the Dharma, recollection of the Bhikkhu Sangha, recollection of the precepts, recollection of generosity, recollection of the devas, recollection of tranquility and insight, recollection of anapana, recollection of the body, and recollection of death.

Bhikkhus, sentient beings who cultivate these Ten Recollections can completely end attachment to the desire realm, attachment to the form realm, and attachment to the formless realm; all ignorance and conceit will be entirely eliminated. Thus, bhikkhus, you should train yourselves in this!

Then, after hearing what the Buddha had taught, the bhikkhus rejoiced and respectfully put it into practice.

6. 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, the Blessed One addressed the bhikkhus:

—Associating closely with kings and royal families entails ten unlawful dangers. What are the ten? When people in that country conceive a plot to harm and kill the king, and the king dies because of that conspiracy, the people of the country then think: ‘These ascetics and practitioners frequently came and went here; this must have been caused by an ascetic.’ This is the first unlawful danger of close association with a king.

Furthermore, when a high minister rebels and is arrested and put to death by the king, the people then think: ‘These ascetics and practitioners frequently came and went here; this must have been done by an ascetic.’ This is the second unlawful danger of close association with a king.

Furthermore, when valuables from the kingdom go missing, the keeper of the treasury thinks: ‘I have always guarded these treasures, and no one else has entered here. An ascetic must have taken them.’ This is the third unlawful danger of close association with a king.

Furthermore, when the king’s daughter, still young and unmarried, becomes pregnant, the people then think: ‘No one else has come and gone here; this must have been caused by an ascetic.’ This is the fourth unlawful danger of close association with a king.

Furthermore, when the king becomes gravely ill after being poisoned by someone, the people then think: ‘No one else has been here; this must have been caused by an ascetic.’ This is the fifth unlawful danger of close association with a king.

Furthermore, when the king and his high ministers quarrel and kill one another, the people then think: ‘These ministers were formerly in harmony with one another, yet now they oppose one another. No one else could have caused this; it must have been caused by an ascetic or practitioner.’ This is the sixth unlawful danger of close association with a king.

Furthermore, when two countries wage war against one another, each contending for victory, the people then think: ‘This ascetic and practitioner frequently came and went among them; that ascetic must have stirred up the conflict.’ This is the seventh unlawful danger of close association with a king.

Furthermore, the king formerly delighted in giving material goods to the people, but later became miserly and refused to distribute them. At that time, the people all thought: "Our king formerly delighted in giving, but now he is miserly and greedy and has no mind of generosity. This must have been caused by the śramaṇa." This is the eighth unlawful peril arising from intimacy with a king.

Furthermore, the king ordinarily collected goods from the people in accordance with the true Dharma, but later unlawfully took their wealth and treasures. At that time, the people all thought: "Our king formerly collected the people's goods in accordance with the true Dharma, but now he takes their goods unlawfully. This must have been caused by the śramaṇa." This is the ninth unlawful peril arising from intimacy with a king.

Furthermore, because of conditions from previous lives, the people throughout the country became ill. At that time, they all thought: "Formerly we were free of illness, but now everyone is afflicted, and the dead fill the roads. This must have been caused by the śramaṇa's spells." This is the tenth unlawful peril arising from intimacy with a king.

Bhikkhus, these are the ten unlawful perils arising from intimacy with a king. Therefore, bhikkhus, do not give rise to a desire for intimacy with kings. Thus, bhikkhus, you should train yourselves!

When the bhikkhus had heard the Buddha's teaching, they rejoiced and respectfully practiced it.

7. Thus have I heard:

At one time, the Buddha was staying in the country of Śrāvastī, in Jeta Grove, Anāthapiṇḍika's Park.

At that time, the Blessed One addressed the bhikkhus:

– If a king possesses ten qualities, he will not remain on the throne for long, and many bandits will arise within his realm. What are the ten? When a king is greedy and miserly, and becomes angry over the slightest matter without examining its meaning or reason, this is the first quality that prevents him from enduring long.

Furthermore, the king is attached to wealth and refuses to yield to others. This is the second quality that prevents him from enduring long.

Furthermore, the king does not heed remonstrance and is tyrannical, without a compassionate heart. This is the third quality that prevents him from enduring long.

Furthermore, the king wrongfully arrests people, binds them, and confines them in prison with no day of release. This is the fourth quality that prevents him from enduring long.

Furthermore, the king governs the country unlawfully and does not follow the ordinances of righteous administration. This is the fifth quality that prevents him from enduring long.

Furthermore, the king is infatuated with the beauty of other women and estranges himself from his own wife. This is the sixth quality that prevents him from enduring long.

Furthermore, the king delights in drinking alcohol and pays no heed to the affairs of the court. This is the seventh quality that prevents him from enduring long.

Furthermore, the king delights in singing, dancing, amusement, and pleasure, and takes no part in the affairs of government. This is the eighth quality that prevents him from enduring long.

Furthermore, the king is constantly ill and never has a day of good health. This is the ninth quality that prevents him from enduring long.

Furthermore, the king does not trust loyal and devoted ministers, has few assistants, and lacks capable officials. This is the tenth quality that prevents him from enduring long.

The community of bhikkhus is likewise. If bhikkhus possess the following ten qualities, they will not increase the pillar of wholesome merit and, after death, will fall into hell. What are the ten qualities?

Here, a bhikkhu does not observe the precepts and has no reverence for them. This is the first quality that prevents him from enduring long.

Furthermore, a bhikkhu does not respectfully serve the Buddha and does not believe his truthful words. This is the second quality that prevents him from enduring long.

Furthermore, a bhikkhu does not serve the Dharma and is negligent regarding the precepts and discipline. This is the third quality that prevents him from enduring long.

Furthermore, a bhikkhu does not serve the noble Sangha, constantly harbors feelings of inferiority, and does not believe the Sangha's teachings. This is the fourth quality that prevents him from enduring long.

Furthermore, a bhikkhu is attached to gain and offerings, and his mind does not relinquish them. This is the fifth quality that prevents him from enduring long.

Furthermore, a bhikkhu does not learn widely and is not diligent in recitation, reading, and practice. This is the sixth quality that prevents him from enduring long.

Furthermore, a bhikkhu does not heed spiritual friends but constantly follows evil companions. This is the seventh quality that prevents him from enduring long.

Furthermore, a bhikkhu delights in idle talk and is unmindful of seated meditation. This is the eighth quality that prevents him from enduring long.

Furthermore, a bhikkhu delights in calculation and numbers, turning away from the Path to conform with worldly ways, and does not cultivate the true Dharma. This is the ninth quality that prevents him from enduring long.

Furthermore, a bhikkhu does not delight in cultivating the holy life and is attached to impurity. This is the tenth quality that prevents him from enduring long.

Thus, a bhikkhu who possesses these ten qualities will certainly fall into the three evil destinies and will not be born in a wholesome realm.

If a king possesses the following ten qualities, he will remain upon the precious throne for a long time. What are the ten?

Here, the king is not attached to wealth, does not become angry, and does not give rise to resentment or harmful intent over minor matters. This is the first quality that enables him to endure long.

Furthermore, the king heeds the remonstrance of his ministers and does not oppose his officials. This is the second quality that enables him to endure long.

Furthermore, the king always delights in giving, and all the people praise him with one accord. This is the third quality that enables him to endure long.

Furthermore, the king collects goods in accordance with the Dharma and not unlawfully. This is the fourth quality that enables him to endure long.

Furthermore, the king is not infatuated with the beauty of other women and always protects his own wife. This is the fifth quality that enables him to endure long.

Furthermore, the king does not drink alcohol, and his mind is not confused. This is the sixth quality that enables him to endure long.

Furthermore, the king does not delight in amusement or in subjugating enemy forces. This is the seventh quality that enables him to endure long.

Furthermore, the king governs the people in accordance with the Dharma and is never crooked or unjust. This is the eighth quality that enables him to endure long.

Furthermore, the king lives in harmony with his ministers and does not oppose them. This is the ninth quality that enables him to endure long.

Furthermore, the king is free from illness, and his vitality and strength are flourishing. This is the tenth quality that enables him to endure long.

If a king possesses these ten qualities, his precious throne will long endure without cause for concern.

The community of bhikkhus is likewise. If bhikkhus possess these ten qualities, in the time it takes to extend an arm they will be born in heaven. What are the ten?

A bhikkhu respectfully observes the precepts, is fully endowed with the virtue of morality, and does not transgress the true Dharma. This is the first quality leading to birth in a wholesome realm.

Furthermore, a bhikkhu has a reverent heart toward the Tathagata. This is the second quality leading to birth in a wholesome realm.

Furthermore, a bhikkhu follows the teaching and does not commit even a single transgression. This is the third quality leading to birth in a wholesome realm.

Furthermore, a bhikkhu serves the noble Sangha without any indolence of mind. This is the fourth quality leading to birth in a heavenly realm.

Furthermore, a bhikkhu has few desires, knows contentment, and is not attached to gain and offerings. This is the fifth quality leading to birth in a heavenly realm.

Furthermore, a bhikkhu does not act according to his own inclinations but always follows the precepts and Dharma. This is the sixth quality leading to birth in a wholesome realm.

Furthermore, a bhikkhu does not become absorbed in affairs but always delights in seated meditation. This is the seventh quality leading to birth in a heavenly realm.

Furthermore, a bhikkhu delights in dwelling in secluded places and does not dwell among the populace. This is the eighth quality leading to birth in a wholesome realm.

Furthermore, a bhikkhu does not follow evil companions but always heeds spiritual friends. This is the ninth quality leading to birth in a wholesome realm.

Furthermore, a bhikkhu always cultivates the holy life, remains far removed from evil qualities, learns widely, and studies the meaning and principles without losing their proper sequence. This is the tenth quality leading to birth in a wholesome realm.

Thus, a bhikshu who accomplishes these ten dharmas will be born in a wholesome realm, in a heavenly realm, as swiftly as the time it takes to extend an arm. Bhikshus, you should remember to keep far away from unlawful practices that lead to hell, and you should together uphold and cultivate the ten practices of the true Dharma. Thus, bhikshus, you should train yourselves in this way!

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

8. 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 bhikshus.

Then, when the time came, most of the bhikshus put on their robes, took up their bowls, and entered the city of Rajagriha to seek alms. At that time, the bhikshus thought: “We are going into the city to seek alms, but it is still early. We can go to the heterodox practitioners and discuss doctrines with them.” The bhikshus then went to where the heterodox practitioners were staying. Seeing the shramanas approaching from afar, the heterodox practitioners said to one another:

– We should remain silent and not speak loudly. Disciples of the Shramana Gautama are now coming here, and the teaching of that Shramana always praises those who are quiet. They wish to know whether our true teaching is disorderly or undisturbed.

The bhikshus then came to where the heterodox practitioners were staying, exchanged greetings with them, and sat to one side. The heterodox practitioners asked the bhikshus:

– Does the Shramana Gautama teach this subtle Dharma to you, his disciples: “Do the bhikshus thoroughly understand all dharmas and thereby delight in themselves?” We too teach this subtle Dharma to our disciples so that they may delight in themselves. How does what we teach differ from what you teach? What distinction is there? The teaching and instruction are of one kind, without difference.

When the bhikshus heard the heterodox practitioners say this, they neither approved nor disapproved. They immediately rose from their seats, took their leave, and departed. The bhikshus said to one another: “We should return and report the meaning of this to the Blessed One. If the Tathagata gives us instruction, we shall remember and respectfully follow it.”

The assembly of bhikshus then entered the city of Rajagriha to seek alms. Afterward, they returned to their quarters, put away their robes and bowls, and went to the Buddha. They bowed their heads at the Buddha’s feet and withdrew to sit to one side. The bhikshus related the entire matter to the Buddha from beginning to end.

The Buddha then told the bhikshus:

– After those heterodox practitioners asked this question, you should have answered them with these words: “There is a discourse on one dharma, the meaning of one contemplation, and the exposition of one dharma, continuing through a discourse on ten dharmas, the meaning of ten dharmas, and the exposition of ten dharmas. What meanings do these words contain?” If you were to question them with these words, they certainly would be unable to answer. Those heterodox practitioners would only become even more doubtful and confused. Why is this? Because it is not within their sphere.

Therefore, bhikshus, I do not see any deva, human, Mara, heavenly Mara, Shakra, or Brahma King who could answer these words, except the Tathagata and the Tathagata’s disciples who have heard the teaching from me.

As for the discourse on one dharma, the meaning of one dharma, and the exposition of one dharma: although I have stated this meaning, for what reason have I spoken thus? All sentient beings live by means of food and drink; without food, they die. A bhikshu equally becomes disenchanted with its perils, is equally liberated, equally contemplates it, equally discerns its meaning, and equally brings the boundary of suffering to an end. Its meaning is one and not two. This is the discourse on one dharma, the meaning of one dharma, and the exposition of one dharma.

As for the discourse on two dharmas, the meaning of two dharmas, and the exposition of two dharmas: although I have stated this meaning, for what reason have I spoken of it? They are name and form. What is called name? Feeling, perception, volitional activity, and consciousness—these constitute name. What is form? The four great elements and form produced from the four great elements—these are called form; because of these conditions, it is called form. It is for this reason that I speak of the discourse on two dharmas, the meaning of two dharmas, and the exposition of two dharmas. A bhikshu equally becomes disenchanted with their perils, is equally liberated, equally contemplates them, equally discerns their meaning, and equally brings the boundary of suffering to an end.

As for the discourse on three dharmas, the meaning of three dharmas, and the exposition of three dharmas: for what reason is this meaning taught? They are the three feelings. What are the three?

Painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. What is called pleasant feeling? A joyful mental perception that is not scattered is called pleasant feeling.

What is painful feeling? A scattered and unsettled mind that thinks of many different perceptions is called painful feeling. What is neither-painful-nor-pleasant feeling?

The mind has no perception of pain and no perception of pleasure, nor does it contemplate what is Dharma and what is contrary to Dharma. It constantly remains inwardly tranquil, and the mind commits no transgression; therefore, it is called neither painful nor pleasant. These are the three feelings.

A bhikshu equally becomes disenchanted with their perils, is equally liberated, equally contemplates them, equally discerns this meaning, and equally brings the boundary of suffering to an end. This is the discourse on three dharmas, the meaning of three dharmas, and the exposition of three dharmas. This is precisely what I have taught.

As for the discourse on four dharmas, the meaning of four dharmas, and the exposition of four dharmas: for what reasons is this meaning taught? They are the Four Noble Truths. What are the Four Noble Truths? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path.

What is the Truth of Suffering? Birth is suffering, aging is suffering, illness is suffering, death is suffering, sorrow, lamentation, distress, and anguish are suffering, encountering those one hates is suffering, separation from those one loves is suffering, and not obtaining what one seeks is suffering.

What is called the Truth of the Origin of Suffering? It is the root of craving associated with desire. This is the Truth of the Origin of Suffering.

What is called the Truth of the Ending of Suffering, the Truth of Cessation? It means that craving is permanently extinguished and will never arise again. This is the Truth of the Ending of Suffering.

What is called the Truth of the Essential Way Beyond Suffering, the Truth of the Path? It is the Noble Eightfold Path: right view, right thought, right speech, right livelihood, right action, right effort, right mindfulness, and right concentration. This is the Noble Eightfold Path.

A bhikshu equally becomes disenchanted with its perils, is equally liberated, equally discerns its meaning, equally contemplates it, and equally brings the boundary of suffering to an end. This is called the discourse on four dharmas, the meaning of four dharmas, and the exposition of four dharmas. This is precisely what I have taught.

As for the discourse on five dharmas, the meaning of five dharmas, and the exposition of five dharmas: I shall now explain why this is taught. They are the Five Faculties. What are the Five Faculties? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

What is called the faculty of faith? A noble disciple has faith in the Tathagata’s Dharma and path, believing that the Tathagata has appeared in the world as the Worthy One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed guide, tamer of beings, teacher of devas and humans, Buddha, and Blessed One. This is the faculty of faith.

What is called the faculty of energy? It is diligence of body and mind without laziness or weariness, eliminating unwholesome dharmas, causing wholesome dharmas to increase, and constantly guarding the mind. This is the faculty of energy.

What is called the faculty of mindfulness? The faculty of mindfulness means not forgetting what one has recited, constantly remembering it in one’s mind, preserving it without loss, and never forgetting conditioned, undefiled dharmas. This is the faculty of mindfulness.

What is called the faculty of concentration? The faculty of concentration means that the mind is not scattered and does not entertain many perceptions, but constantly remains focused with a unified intention. This is the faculty of concentration.

What is called the faculty of wisdom? It is knowing Suffering, knowing its Origin, knowing its Ending, and knowing the Path. This is the faculty of wisdom.

These are the Five Faculties. Within these, a bhikshu is equally liberated, equally discerns their meaning, and equally brings the boundary of suffering to an end. This is the discourse on five dharmas, the meaning of five dharmas, and the exposition of five dharmas. This is precisely what I have taught.

A discourse on six dharmas, the meaning of six dharmas, an exposition of six dharmas. For what reason do I speak thus? These are the six principles worthy of reverence.

What are the six? Here, a bhikkhu constantly practices loving-kindness through bodily actions, whether dwelling in a secluded hut or remaining constantly one-pointed, and always lives in harmony with those worthy of honor; this is the first principle worthy of reverence. Furthermore, he practices loving-kindness through speech and is worthy of respect and esteem; this is the second principle worthy of reverence.

Furthermore, he practices loving-kindness through the mind, without giving rise to envy or jealousy, and is worthy of respect and esteem; this is the third principle worthy of reverence. Furthermore, whenever he receives offerings and has a surplus in his bowl, he shares them impartially with his fellow practitioners of the holy life; this is the fourth principle worthy of reverence. Furthermore, he observes the precepts without allowing them to be lost, which is esteemed by the Noble Ones; this is the fifth principle worthy of reverence.

Furthermore, the Noble Ones’ Dharma of right view brings deliverance and the ending of the utmost limit of suffering; with an undistracted mind, he cultivates this practice together with his fellow practitioners of the holy life; this is the sixth principle worthy of reverence. A bhikkhu equally develops disenchantment with calamity, equally attains liberation, equally discerns this meaning, and equally brings the utmost limit of suffering to an end.

A discourse on six dharmas, the meaning of six dharmas, an exposition of six dharmas—this is precisely what I have taught.

A discourse on seven dharmas, the meaning of seven dharmas, an exposition of seven dharmas. For what reasons is this spoken? These are the abiding places of consciousness.

What are the seven? There are beings diverse in perception and diverse in body; these are devas and human beings. There are beings diverse in body but one in perception; these are the Brahma Kāyi devas who first appear.

There are beings one in perception and one in body; these are the Radiant Sound devas. There are beings one in body but diverse in perception; these are the Universally Pure devas. There are beings in the sphere of infinite space; these are the devas of the Sphere of Infinite Space.

There are beings in the sphere of infinite consciousness; these are the devas of the Sphere of Infinite Consciousness. There are beings in the sphere of infinite nothingness; these are the devas of the Sphere of Nothingness. There are beings in the infinite sphere of neither perception nor non-perception; these are the devas of Neither Perception nor Non-Perception.

Bhikkhus, these are the seven abiding places of consciousness. Here, a bhikkhu equally attains liberation, and so forth, up to equally bringing the utmost limit of suffering to an end. A discourse on seven dharmas, the meaning of seven dharmas, an exposition of seven dharmas—this is precisely what I have taught.

A discourse on eight dharmas, the meaning of eight dharmas, an exposition of eight dharmas. For what reason is this spoken? These are the eight worldly conditions that revolve with the world. What are the eight? They are gain, loss, disgrace, honor, praise, blame, suffering, and pleasure. These are the eight worldly conditions that revolve with the world. Here, a bhikkhu equally attains liberation, and so forth, up to equally bringing the utmost limit of suffering to an end. A discourse on eight dharmas, the meaning of eight dharmas, an exposition of eight dharmas—this is precisely what I have taught.

A discourse on nine dharmas, the meaning of nine dharmas, an exposition of nine dharmas. For what reason is this spoken? These are the nine abodes of beings.

What are the nine? There are beings diverse in body and diverse in perception; these are devas and human beings. There are beings diverse in body but one in perception; these are the Brahma Kāyi devas who first appear.

There are beings one in perception and one in body; these are the Radiant Sound devas. There are beings one in body but diverse in perception; these are the Universally Pure devas. There are beings in the infinite sphere of space; these are the devas of the Sphere of Infinite Space.

There are beings in the infinite sphere of consciousness; these are the devas of the Sphere of Infinite Consciousness. There are beings in the infinite sphere of nothingness; these are the devas of the Sphere of Nothingness. There are beings in the infinite sphere of neither perception nor non-perception; these are the devas of Neither Perception nor Non-Perception.

The beings of the realm without perception and the various classes of beings constitute the nine abiding places of consciousness. Here, a bhikkhu equally attains liberation, and so forth, up to equally bringing the utmost limit of suffering to an end. A discourse on nine dharmas, the meaning of nine dharmas, an exposition of nine dharmas—this is precisely what I have taught.

A discourse on ten dharmas, the meaning of ten dharmas, an exposition of ten dharmas. For what reason is this spoken? These are the ten recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Bhikkhu Sangha, recollection of morality, recollection of generosity, recollection of the devas, recollection of calming and contemplation, recollection of ānāpāna, or counting the breath, recollection of the body, and recollection of death. These are the ten recollections. Here, a bhikkhu equally attains liberation, and so forth, up to equally bringing the utmost limit of suffering to an end. A discourse on ten dharmas, the meaning of ten dharmas, an exposition of ten dharmas—this is precisely what I have taught.

Bhikkhus, thus are the teachings from one dharma through ten dharmas. Bhikkhus, you should know that if non-Buddhist followers of other teachings heard these words, they would not even be able to face you, much less respond. If a bhikkhu understands this meaning, then in this very life he is a person of foremost honor.

If a bhikkhu contemplates this meaning for as long as ten years, he will certainly attain the second fruit, whether arhatship or non-returning. Bhikkhus, ten years are not necessary. If one contemplates this meaning for only one year, one will certainly accomplish the second fruit and never regress midway. Bhikkhus, even one year is not necessary. If members of the fourfold assembly contemplate this meaning for just ten months, down to one month, they will certainly accomplish the second fruit and will not regress midway. Even one month is not necessary. If members of the fourfold assembly contemplate this meaning for only seven days, they will certainly accomplish the second fruit, without any doubt whatsoever.

At that time, Ānanda stood behind the Buddha, holding a fan and attending upon him. He said:

“Venerable Blessed One, this Dharma is extremely profound. Wherever this Dharma is found, one should know that it is as though one has encountered the Tathagata. Venerable Blessed One, what is this Dharma called, and how should it be received and practiced?”

The Buddha told Ānanda:

“This sutra is called ‘The Meaning of the Ten Dharmas.’ You should remember, uphold, and practice it.”

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

9. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“If a person cultivates ten perceptions, he will completely eradicate the outflows, attain supernormal powers, and gradually realize the fruit leading to nirvana. What are the ten? They are the perception of white bones, the perception of bluish bruising, the perception of swelling, the perception of undigested food, the perception of blood, the perception of being devoured, the perception of permanence and impermanence in conditioned existence, the perception of craving for food, the perception of death, and the perception of all that is joyless in the world. This is called a bhikkhu’s cultivation of these ten perceptions, by which he completely eradicates the outflows and reaches the realm of nirvana.

“Furthermore, bhikkhus, among these ten perceptions, the perception of all that is joyless in the world is foremost and supreme. Why is this? If there is one person who cultivates the perception of the joyless things of the world and another who maintains faith and follows the Buddha-Dharma, these two people will certainly transcend the successive stages and realize the fruit.

“Therefore, bhikkhus, when sitting beneath a tree, in a secluded place, or in an open place, you should contemplate these ten perceptions.

“Thus, bhikkhus, you should train in this way!”

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

10. Thus have I heard:

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

At that time, a bhikkhu came to the Blessed One, bowed his head at the Buddha’s feet, withdrew, and sat to one side. That bhikkhu said to the Buddha:

“Today, the Tathagata taught the Dharma of the ten perceptions for the bhikkhus. Whoever is able to cultivate these ten perceptions will completely eradicate the outflows and accomplish the practice free from outflows. Yet, Venerable Blessed One, I am unable to undertake the cultivation of these ten perceptions. Why is this? Because my mind is filled with sensual desire, and my body and mind burn fiercely and cannot find rest.”

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

– Now you should abandon the perception of purity and contemplate the perception of impurity; abandon the perception of permanence and contemplate the perception of impermanence; abandon the perception of self and contemplate the perception of non-self; abandon the perception of delightful things and contemplate the perception of disagreeable things. Why is this? If a bhikkhu contemplates the perception of purity, the mind of sensual desire blazes forth; if he contemplates the perception of impurity, the mind of sensual desire ceases to exist. Bhikkhu, you should know! Sensual desire is impure, like that heap of excrement; sensual desire is like a chattering parrot; sensual desire is treacherous, like a venomous snake; sensual desire is like an illusion, like snow melting beneath the sun. One should contemplate abandoning sensual desire as one would keep far away from a cemetery mound. Sensual desire turns back and harms oneself, like a snake harboring venom; the affliction of sensual desire is insatiable, like drinking salt water; sensual desire is difficult to fill, like the sea swallowing rivers; sensual desire contains many terrors, like a village of rakshasa demons; sensual desire is like an enemy from whom one must always stay far away; sensual desire is like the little sweetness adhering to the edge of a blade; sensual desire is unlovable, like white bones beside the road; sensual desire presents a pleasing outward appearance, like a flower growing from a pigsty; sensual desire is unreal, like a vessel containing filthy things though its exterior appears extraordinary; sensual desire is unstable, like a heap of foam.

Bhikkhu! You should now contemplate abandoning the perception of sensual craving and contemplate the perception of impurity. Bhikkhu! You should now remember that in the past, under Buddha Kasyapa, you received and practiced the ten perceptions. You should now further contemplate those ten perceptions, and your mind will immediately be liberated from the outflows.

At that time, the bhikkhu, sorrowfully weeping and shedding tears without cease, immediately bowed at the Buddha’s feet and said to the Buddha:

– Yes, Blessed One! For a long time I have been foolish and deluded. Only when the Tathagata personally expounded the ten perceptions was I able to abandon them. I now repent and will not dare transgress again. I beseech the Tathagata to accept my repentance and forgive me.

The Buddha told the bhikkhu:

– You are permitted to correct your fault; do not commit it again. The Tathagata taught you the ten perceptions, yet you were unwilling to receive and uphold them.

After hearing the Buddha’s teaching, the bhikkhu immediately went to a secluded place, disciplined himself, and reflected: “Originally, I was the son of a noble family. I shaved off my beard and hair, donned the three Dharma robes, and cultivated the unsurpassed holy life because I wished to attain the result I sought.” Birth and death were ended, the holy life was established, what had to be done was accomplished, and he would receive no further existence. He knew this as it truly was. That bhikkhu then became an arhat.

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

The concluding prohibition, the dwelling of sages,

The two powers and the ten recollections,

The king’s body, fearlessness,

The ten discourses, perceptions, and contemplation of perceptions.